PDF - Passport to the Cosmos. John Mack explored alien encounter experiences deeply, revealing a world of meaning and power that can revolutionize our. Passport to the Cosmos book. Read 10 reviews from the world's largest community for readers. Following his bestselling Abduction, Pulitzer winner & Harva. [Pdf free] Passport to the Cosmos. Passport to the Cosmos. Title.: Passport to the Cosmos. ID.: LF Category: USmix/Data/US Rating.: /5 From.
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In your new book, Passport to the Cosmos - Human Transformation and Alien Encounters, you present the principal themes that have surfaced over the ten. Editorial Reviews. From Publishers Weekly. Here is a fascinating foray into an exotic world. Passport to the Cosmos - Kindle edition by John E. Mack. PDF - Passport to the Cosmos. In his groundbreaking follow-up to the best-selling Abduction, Pulitzer Prize-winner John E. Mack, M.D., powerfully demonstrates.
And the impact of this on the experiencers is as profound as anything that surrounds the hybrid program. What else is to distinguish a collective experience - which we name reality - with a subjective experience, which may be altogether different from what others experience? Hybrid Humans: It's happening experientially, and it's profoundly important, but this culture is focused on quibbling over,. Abductees are left with not only a profound caring for the environment, but with a sense that they have encountered creatures sent by whatever power rules the universe.
Now is a good time to pick up what I said earlier about the philosophical questions that have to be addressed. That's perfect, because that's my next question. When you talk about people being drawn to different people who can assist them in understanding their experiences, one of the really marked differences between you and say Budd Hopkins or David Jacobs, is you have embraced a world view that is closer to, or at least deeply informed by, Eastern religious beliefs and indigenous cultural perspectives.
Throughout the book you explore the differing world views that underlie Western cultures on the one hand, and Eastern religious and indigenous cultures on the other. In particular, your book focuses on beliefs relating to the unity or separation of spirit and matter, and the acceptance or rejection of the presence of spirits, aliens, and other residents sharing our universe.
You emphasize the importance of these differences in assessing the abduction phenomenon. Can you summarize why that is so central? I think the tendency to focus on the pain and victimization, which has been dominant for many investigators, comes from the fact that these reports are so powerful. The experiencers create such intense emotion that they often report while recalling their experiences,.
The tendency is to take this to mean that all that they experienced happened, particularly if there is no room for any other alternative or interpretation for the people hearing these accounts. It either happened or it didn't happen.
It's physically, literally real, or it's nothing. But there are, in other cultures, many other dimensions of reality. There are a whole range of layers of subtle body in Eastern spirituality, of astral, radial body, causal body.
All kinds of dimensions of the self, the physical self, which are not material, and yet we can experience them powerfully. I knew nothing about any of this when I started. Something of that perception needs to be incorporated in this research, because it just doesn't work to look upon this as purely literal physical matter in the physical universe as we understand it. I mean, great effort has been made to somehow figure out how the body could pass through a wall, and so forth. Holographic universe , and all of that.
And I think there is going to be something to that search that will prove useful. But it is also possible that there are simply forms of self or body that are not just materially real, and yet are powerfully experiential. Something like that gains support from the fact that researchers have simply been unable - researchers in this field - to pin much of this down physically. Not the aliens, not the hybrids, not the passage of people through walls. None of this.
And that doesn't bother me anymore. Because if you go more deeply into these spiritual Eastern and indigenous traditions that you mention, all of these gradations of possible realities are commonplace.
It's only in the West that we have narrowed reality to the physical, concrete world we know, and the spiritual and psychological have no physical element. That radical separation is all we officially have in this culture, so we really have no place to put this kind of experience, the way other cultures have.
There is more. Take the fact, for instance, that these beings emerge, from somewhere. The assumption is, in the Western, literalist point of view, that they could only have gotten here from another star, or planet, or whatever.
Well, if that literal approach is taken, there are virtually insurmountable problems of transport if this is going to be looked at simply as an engineering feat. On the other hand, if one can have a multi-dimensional notion of the universe , then perhaps this is a crossing from some unseen dimension into this reality.
To theorize about this is not to say we know. It's simply to try to understand, using ideas and points of view that can embrace the complexities of this phenomenon, that are quite familiar to many others on this planet. I'm not sure that this answers the problem of it, but it seems to me that the phenomenon calls for a widening of the ontological - that really is the right word - the ontological understanding of what exists, of what is possible in the universe.
You write in depth about three shamans, each from different traditions, and the ways in which they and their communities relate to alien contact. What have you learned about the phenomenon from their stories? I wrote about three men: Sequoyah Trueblood, who is Native American below video.
Credo Mutwa from South Africa. Now, it's interesting that each of these men has had more-than-average contact with Western culture, so they are all eager to communicate about their experiences to the West. Credo was raised in a Catholic school, even though he's a Zulu leader.
They all have the advantage of being steeped in native traditions and understanding, and are also able to counter pose that to Western psychology and Western science. So together, we have wrestled with how to understand this. None of them have any problem with the notion that there can be beings, ancestors, spirits, creatures, entities, animal spirits - you name it - that can manifest, materially, in this world.
That's something the Western mind has no place for. Well, for them this phenomenon is not remarkable from that point of view. I've learned from them, that the phenomenon widely exists. Also, their understanding of it underscores the possibility of this being an interdimensional occurrence of some sort. Take for example, Sequoyah. He has had numerous experiences of spirits showing up in totally visible form. And light beams - kind of like the light beams that other Americans have talked about - which have been guides for him.
Only once has he had an actual experience in which he recalls being taken up into a craft with the grays involved, but even that's no big deal. And it hasn't been a big deal for any of the other shamans in this country, and I've talked with quite a few. It is such a big deal for this culture, this emergence from an unseen world into the physical world, this sort of crossing over.
But that is not a remarkable matter to any of the indigenous people that I have talked with. In fact, the material world as we know it, and the unseen world, the world of spirit, are all one to them. That's a big story for us, but they see the gradations and subtleties of that as just commonplace, part of the way they think. Credo is interesting from this point of view, because he talks about these beings, and all sorts of other beings, how they come here and how they cohabitate with humans.
And they've known this for years and years. They rather resent them, but he doesn't fuss over whether anybody can prove that they're literally physically real. Of course they're real, and they happen and it's part of their lives. In fact, along these tines, he kept urging me: Mack, get those Western scientists to stop quibbling about whether this is real or not.
It IS real. Whether it is literally physically real, or it is some other way real, it is real. It's important. They're warning us. They're telling us that the planet is in danger, but it's like we quibble while the planet burns.
In your work you repeatedly see experiencers work through the initial traumas they experience in their contact with aliens, and then, after that, open up to an expanded consciousness which enables them to embrace a larger, multi-dimensional reality , one that is similar to that which you describe as an indigenous people's outlook. Do you think human evolution is coming full circle? You said that very well. Well, we have to go back to who is doing the work with these individuals.
Because what you immediately encounter when you expose yourself as an investigator to people who have had these experiences, is the re-living of something - we don't know, of course, exactly what - which is held very powerfully in the body, in the tissues. So much so that people may literally vibrate through the intensity, and weep, scream.
It is such a powerful expression of something that has happened to them, and enormous energies seem to be involved here. Now, people who are investigating these experiences are not generally trained to deal with these kinds of energies with people. Those that are best trained to do that, I believe, are the people that have had transpersonal training, People, for example, who have had training like that done by Stanislav Grof , with his holotropic breath-work approach.
Someone who has had experiences themselves with multi-dimensional realities and with entering non-ordinary states of consciousness. That would enable you, for example, to tolerate extraordinary energies and vibrations, and still be able continue to provide a holding context for people as you work with them.
Because if you do, you enter that energetic world with the person as they retell and relive their experience - and it is very difficult to do. It has nothing to do with hypnosis; this is simply about entering that world with them.
Hypnosis, or relaxation exercises, may help you and them enter that world, but they can enter it with or without hypnosis. And in that holding environment, for some reason, the experience seems to eventually transform. People become less afraid.
They often begin to realize that they have a profound emotional bond with one or more of these alien beings and that they have even been involved with parenting these hybrid children with these beings. They also open up to a new whole-Earth consciousness, which is part of this expanded consciousness. They become sensitive to what's occurring on the planet. It's kind of like that. They move through what might be called an expanded awareness , an awakening.
That expanded consciousness involves a number of things. It's certainly the awakening to what's happening to the planet; an awareness of the interconnectedness with all of life. The beings themselves have come to be seen as emissaries from a deeper source, from the divine.
Whether or not they actually are isn't the point. The experiencers come to feel connected with the divine - or source as they call it, or home , where we come from - they feel connected with that, and become poignantly troubled by the degree to which they realize that they are separated.
So the deeper anguish is no longer about these little beings doing things. The deeper anguish becomes an awareness of what people used to call God. That's their home - perhaps all of our homes - but they actually experience that, and then they are separate from it. That experience becomes the deepest one, and once they get these glimpses of this transcendent reality they almost inevitably come to resent having to be here on Earth and having to live here.
They realize that they've made some sort of agreement , or a deal at some point back - they don't know when - that they would do a job here.
And that they can't just abandon that, that they have been put here for some purpose, like the state of the Earth.
And they begrudgingly pursue that. One of the things that weaves throughout your book is the limitation of Western scientific methodology for the investigation of extraordinary experiences - those occurrences that bring the unseen realms into the material world. Among these you include not just the abduction phenomenon, but also near-death experiences, parapsychology, and other kinds of crossover experiences.
You put out a plea for the importance of a new methodology which honors the primacy of experience and subjectivity in the collection of data, and the analysis of it. And, of course, your own work has been heavily steeped in this challenge. Why is this so important, and whore are we with the development of such tools? There is a tradition, even in Western philosophy - represented particularly by Wittgenstein , one of our greatest philosophers - which recognizes that the most important realities have the deepest knowledge; that which most matters cannot be apprehended by the purely material methods, the five senses methods of Western science.
In fact, Wittgenstein himself became deeply troubled about the exaggerated focus on physical science , and saw some of the worst tragedies of the 20th century as emerging from the restriction of consciousness that that method represented.
That isn't to say that science hasn't given us all kinds of wonderful discoveries, and helped prolong life. It has and we see it all around us. It's the limitation of consciousness to that reality that has become problematic.
Now in terms of the abduction phenomenon , you cannot create the beginning conditions that Western science requires: And you certainly can't create an experiment by which you can replicate the event, which is what Western science will do with the experimental method. Furthermore, the pure separation of subject and object, subject being investigator, object being the person you're working with - not that that pure separation works anywhere in science, but it certainly doesn't work here - because you won't get anywhere and you won't team anything , if you take that approach.
The only way you can team anything is by entering into this other person's world. We're relating. So it's a relational investigation. Now, there has to be a caution about that. Science, at least, has criteria for how you decide something: Here, you can't do that.
So how do you decide what you're going to pay attention to? What's serious, and what's not? That's a real dilemma, and we're just beginning to look at that. We began to look at that at a meeting funded by the Fetzer Foundation , held at Harvard Divinity School back in April .
First of all, the Fetzer method , you need to enter into the person's world to learn from them. It's a kind of holistic, intuitive, body-based kind of way of knowing. Now, how do you deal with the fact that it feels like you're leading them, you're contaminating them in the field? Well, it's hard to respond to that. You try your best not to say anything that hasn't already been said.
You just ask questions, and you enter their world. But there has to be some sense that the person is trusting you, that they're connecting. Well, that's called intersubjective knowing, and actually, in all of dynamic psychiatry and psychoanalysis, that is the basic method. The whole field has been criticized as nonscientific for that reason, but in this case the stakes are very high, because this is a challenge to our entire way of life. So what do you do? Well, you go by the consistency of the stories among people who don't know each other.
You have clinical criteria for truthfulness, which is a very intuitive matter sometimes. Does the person seem to be telling the truth? That isn't going to satisfy Western science, but is it authentic? How do you decide what's authentic? Well, you get other witnesses, beside yourself, who can talk about the person. You also get relatives in, and friends and ask,. Does this person tend to make stuff up?
The experiencers, themselves, are very skeptical in this instance. So, appropriate skepticism and doubt on the part of the individual tends to support the authenticity, because they're not as you often see portrayed in the popular press - trying to prove this to you, or claim anything here, or argue that this is true.
In fact they, like us, are shocked by this. They don't readily accept that there is any reality to it. Based on what you've just said then, it makes sense that this phenomenon would emerge through a psychiatrist, rather than, say, a social scientist, or a physical scientist. I mean, when Budd Hopkins and David Jacobs work with these people, they're doing clinical work.
And there has been a big debate as to whether artists and historians should be doing clinical work. I happen to believe that the best clinical work is not necessarily done by mental health professionals, so I don't get into that argument. But the fact is, you're right. The main method is a very clinical approach to people. That's how you learn. Now, there may be additional things, such as marks on the bodies.
Has a UFO been observed where somebody had an abduction experience? But those physical dimensions - which many researchers in the UFO field want to put a lot of emphasis on because they want to nail this down physically so they can prove it by the means of Western science - I don't think it's going to lend itself to that.
I think it's fine to get that material, though I don't think it will ever he more than corroborative. That's my opinion. I believe - whatever this phenomenon is - that the kind of profundity that it represents will not yield its secrets to a purely physicalist, material approach.
That's my sense. These kinds of realities like you mentioned: All of these phenomenon bespeak something extraordinary of the connection between us and that unseen so-called spirit world , where the gulf, the barrier that we've set up in the West between those worlds, seems to be permeated in some undeniable way. Now, Jung has this idea of the trickster archetype.
This work is replete with archetypes. Absolutely, and I've written quite a bit about that.
That's why experiencers are often drawn to Native American cultures and tribal understandings, because those archetypes are part of their everyday way of thinking, and of life. But the trickster archetype is kind of the profound humor of the cosmos, which comes from home, or source. In a certain sense, this whole phenomenon could be looked upon as a mockery of the exaggerated, techno-scientific culture.
Beings that can do all of these medical surgical things. Imagine probing someone's brain, and then they're pretty much okay the next morning! How could anyone read this book and not understand what is going on? Kindle Edition Verified Purchase. Harvard educated psychiatrist John E. Mack was at the peak of a distinguished career as a doctor, Harvard professor, writer and researcher.
He even won the Pulitzer Prize for literature and enjoyed universal respect. Then in he astonished everyone by daring to publish a UFO book. It was as if every accomplishment of his entire life was now called into question. A Harvard "kangaroo committee" began to investigate him. High-level academic peers condemned him. Public ridicule followed. Ironically, Mack's book "Abduction" was a bestseller and probably made him a ton of money - opening him up to that old skeptic's attack over anything to do with UFOs - 'he did it to cash in.
As a therapist, he was intrigued that he was getting an increasing number of patients who claimed to have been abducted by UFO aliens.
They were distressed over their experiences, but Mack was perplexed that, outside their bizarre tales of abductions, these people seemed altogether normal and mentally healthy in all other respects. They wanted to stay anonymous; in fact, they were desperate to keep their experiences a secret. It was clear they were not just a bunch of nutty attention seekers, or deeply neurotic or psychotic lunatics. They were ordinary people who needed to deal with a traumatic event. That maybe they were telling the truth!
It was blasphemy! In my view, Mack, who died in , was treated in much the same way the Catholic Church treated Galileo when he dared support the idea that the sun did not revolve around the earth.
In the end, Mack faced no disciplinary action from Harvard, and he didn't lose his license to practice psychiatry, but he endured a scathing wind of condemnation from the "established elite" and sacrificed his standing in the medical and academic community. This is significant because Mack rather brilliantly shows us the UFO phenomenon through the eyes of a different culture - perspectives that are not as entangled in the highly rational, secular, materialistic, scientific mindset of Western society.
It gives us another way to look at and consider just what might be going on with this whole UFO thing. It forces us to look at it in a new light. For many readers who have read Mack's "Abductions," this book may seem like "more of the same" but my view is that Mack's thoughts and ideas about what is going on with abduction patients "experiencers" and the UFO phenomenon have advanced and solidified, and are stated more firmly around a more coherent theory in this book.
This is an important book. I wish millions of people would read it, and give it serious thought. This is now officially one of my favorite books. I enjoy reading books about the 'alien abduction' phenomenon, especially from a psychiatric perspective. This author, John E.
Mack, has been studying the phenomenon and has really put a lot of thought and insight into his work. In this book, he approaches the subject from many angles and shares quite a bit of information that is usually not shared in such books, due to the incredibility of the claims.
He also explores and considers the phenomenon from various cultural perspectives - something I have never considered in the past. He is able to share the info he has gathered over the years, analyze and then theorize without allowing personal judgments to get in the way, allowing the reader to do the same. This makes a refreshing, unbiased read that really opened my mind and way of thinking; and I love books that coax and allow me to contemplate new information without telling me what I should think of the presented materials.
This made the book a classic to me and I will enjoy reading it again. Most of the authors who investigate alien abduction phenomenon usually just stop at reporting on the phenomenon. Mack has taken it to the next level.
He does reports the facts on the phenomenon, but he also discusses how individuals who went through the abduction integrate these highly unusual occurences into their lives. This aspect alone make the book a valuable read. Thereby, he does try to remain as objective as possible, which is also not often the case with other authors whose perception of theese events ranges from downright negative and fearful like Carla Turner to downright positive and naive Dolores Cannon.
He tries to be as "scientific" as possible, which is understandable knowing his backgrount. He does acknowledge that his value system underwent substantial changes due to his own interaction with the abductees, but nevertheless he does try to maintain a neutral and objective stance on the issue even though one must ultimatly admit that there is no such thing as an objective reality. I recommend this book to all those who are interested not just in facts about abductions, but also in how extraterrestrial life and alien abduction phenomenon relate to our own reality and everyday life.
I had actually already owned this book in its paperback version.
I went to re-read certain chapters for purposes of Ufological research but the print was now too small for me. So I bought the Kindle edition which allowed me to adjust the print size on my Ipad.
Wonderful choice! Incidentally Dr Mack was among the finest researchers in matters of the high strange, including alien abduction- even at the risk of his position at Harvard. For anyone interested in these arcane studies this book is a must-read. One person found this helpful.
This is the most down to earth account of the UFO encounters I have read. Clear-headed and very readable. Very highly recommended for anyone looking for a no nonsense narrative.
Culled from over individuals who have actually had the experience I can't imagine a better summation of the evidence of extraterrestrial contact. See all 76 reviews. Amazon Giveaway allows you to run promotional giveaways in order to create buzz, reward your audience, and attract new followers and customers. Learn more about Amazon Giveaway.
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