The Gospel According to Spiritism

«Verily I tell you that the time has come in which all things must be reestablished according to their true meaning in order to dissipate the darkness, to confound the proud and to glorify the righteous» — la comunicación que el volumen imprime como prefacio anuncia un tiempo en que todo debe restablecerse según su verdadero sentido; va firmada SPIRIT OF TRUTH.

«The great voices of heaven resound like trumpets, and the choirs of angels have assembled together. Men and women, we invite you to the divine concert; may your hands take up the lyre; may your voices be as one, and like a sacred hymn expand and vibrate from one end of the universe to the other» — la misma comunicación llama a un concierto divino en que las voces se unan de un extremo al otro del universo; firma SPIRIT OF TRUTH.

«Men and women, brothers and sisters whom we love, we are here beside you» — el cierre de la comunicación del prefacio declara a los espíritus presentes al lado de quien lee; el tramo se corta en el cambio de plana y sigue en la 14, donde va la firma SPIRIT OF TRUTH.

«For humankind in particular, this code is a rule of conduct embracing all circumstances of private and public life, the principle for all social relations founded on strictest justice. It is, finally and above all, the infallible path to the happiness to come, a corner of the veil lifted regarding the future life. It is this part that is the sole object of this endeavor» — expone Kardec qué es para él el código moral del Evangelio: regla de conducta para toda circunstancia y principio de las relaciones sociales, y declara que esa parte es el único objeto de su trabajo.

«Everyone admires Gospel morality; everyone proclaims its sublimity and necessity, but many do so based trustingly on what they have heard said about it, or on the faith originating from a few maxims that have become proverbial; however, few know it in depth, and even fewer understand it and know how to deduce its consequences» — señala la distancia entre la admiración general por la moral evangélica y su conocimiento efectivo.

«The allegorical form and the intentional mysticism of the language make it something that most read to quiet their conscience and to fulfill a sense of duty, just as they read prayers without understanding them, that is, unfruitfully» — atribuye la dificultad de leer el Evangelio a su forma alegórica y a su misticismo deliberado, que lo vuelven lectura de trámite.

«The moral precepts scattered here and there throughout, mixed in with the throng of other narratives, go unnoticed, thus making it impossible to understand them as a whole, or rendering them the object of separate reading and meditation» — y añade la segunda causa que le adjudica: los preceptos morales quedan dispersos entre las narraciones y pasan inadvertidos.

«It is true that treatises have been written on Gospel morality, but adaptation to the modern literary style has robbed the moral precepts of their initial simplicity, which at the same time lends them their appeal and authenticity» — objeta a los tratados de moral evangélica que la adaptación al estilo literario moderno les quita la simplicidad inicial.

«In order to avert such incongruity, we have gathered together in this work the passages that may comprise a universal moral code per se, apart from sectarian distinction» — declara el criterio de composición del libro: reunir los pasajes que por sí solos forman un código moral universal, al margen de la distinción entre sectas.

«However, instead of holding to an impossible chronological order, which would have had no real advantage for such subject matter, the maxims have been methodically grouped and classified according to their nature so that they follow from one another as far as possible. The indication of the chapter and verse numbers permits reference to the common classification whenever deemed proper» — expone el orden que eligió: agrupar las máximas por su naturaleza en vez de por cronología, conservando la indicación de capítulo y versículo para poder remitir a la clasificación común.

«This was not to be only a material endeavor, which in and of itself would have been of only secondary usefulness; the essential objective was to put it within reach of everyone by explaining obscure passages and developing all their consequences with a view to applying them to the various situations of life» — fija el objetivo que se propone más allá de la compilación: explicar los pasajes oscuros y desarrollar sus consecuencias para aplicarlas a las situaciones de la vida.

«Many points of the Gospel, the Bible and the sacred authors in general are unintelligible, and many even seem absurd for lack of a key to comprehending their true meaning» — sostiene Kardec que muchos puntos del Evangelio, de la Biblia y de los autores sagrados resultan ininteligibles por falta de una clave para su verdadero sentido.

«On each topic, we certainly could have provided a larger number of communications obtained in a multitude of other cities and Spiritist centers besides those we cite; however, before anything else, we wished to avoid the monotony of needless repetitions and to limit our choice to those which, because of their depth and form, most specifically fell within the framework of this book, reserving for later publication those that could not find a place herein» — nota de autor, firmada *– Auth.*, que declara haber podido dar muchas más comunicaciones de otras ciudades y centros espíritas y haber limitado la elección para evitar repeticiones.

«As for the mediums, we have abstained from naming them; for the most part, they have not been acknowledged at their own request, and consequently, it would not be proper to make exceptions» — la misma nota de autor declara por qué el libro no nombra a los médiums de quienes provienen las comunicaciones: la mayoría pidió no ser reconocida.

«Moreover, the mediums’ names would not have added any value to the Spirits’ work; it would be only a satisfaction of vanity, which is of no interest to truly authentic mediums. They understand that because their role is purely passive, the value of the communications in no way enhances their personal merit, and that it would be puerile to flatter themselves for an intellectual endeavor to which they loaned only their mechanical concourse» — y la razón de fondo que Kardec añade en esa nota: el papel del médium es puramente pasivo y a la obra de los espíritus su nombre no le añadiría valor, solo le prestó su concurso mecánico.

«Thanks to the communications that have been permanently established between humans and the invisible world, the law of the Gospel – taught to all nations by the Spirits themselves – will no longer be a dead letter, for all persons will understand it and will be incessantly encouraged to put it into practice through the counsels of their spirit guides» — sostiene que las comunicaciones permanentes entre los humanos y el mundo invisible impiden que la ley del Evangelio quede en letra muerta, porque los guías espirituales la recuerdan sin cesar.

«The Spirits’ teachings are truly voices from heaven that have come to enlighten humans and invite them to practice the Gospel» — el estatuto que Kardec le asigna a las enseñanzas de los espíritus: voces del cielo venidas a iluminar e invitar a practicar el Evangelio.

«If the Spiritist Doctrine were a purely human concept, it would have as a guarantee only the enlightenment of the one who had conceived it» — abre la sección sobre la autoridad de la doctrina espírita con la condición que la haría frágil: si fuera concepción humana, su única garantía sería la lucidez de quien la concibió.

«If the Spirits who have revealed it had manifested to only one person, nothing would guarantee its origin, for it would be necessary to believe the word of whoever stated that he or she had received their teachings» — y el segundo supuesto que descarta: si los espíritus se hubieran manifestado a una sola persona, nada garantizaría el origen de la doctrina.

«God willed for the New Revelation to reach humankind through the quickest and most authentic way possible; that is why God has entrusted the Spirits with taking it from one pole to the other and manifesting themselves everywhere without giving anyone the exclusive privilege of hearing their word» — sostiene que Dios quiso que la nueva revelación llegara por la vía más rápida y auténtica, encargando a los espíritus llevarla de un polo al otro sin privilegio exclusivo para nadie.

«One person may be deceived or may even deceive him or herself, but that will not happen when millions see and hear the same thing: it is a guarantee for each and for all» — el argumento con que sustituye la autoridad de un testigo por la del número: millones que ven y oyen lo mismo son garantía para cada uno y para todos.

«Furthermore, one individual can be made to disappear, but multitudes cannot be; books can be burned, but the Spirits cannot be; hence, if all the books were burned, the source of the Doctrine would not be any less inexhaustible for the very reason that it is not of the earth; it has appeared everywhere and thus everyone can partake of it» — y el corolario que saca: se puede hacer desaparecer a un individuo y quemar libros, pero no a los espíritus, de modo que la fuente de la doctrina no sería menos inagotable.

«This universality in the Spirits’ teaching is what comprises Spiritism’s power, and it is also the cause of its rapid spread» — atribuye a esa universalidad de la enseñanza el poder del espiritismo y la rapidez de su difusión.

«While the voice of one single individual, even with the help of the press, would require centuries to reach everyone, thousands of voices are making themselves heard simultaneously at all points of the earth, proclaiming the same principles and transmitting them to both the most unlearned and the most learned so that no one may be disinherited. This is an advantage that none of the doctrines that have appeared until today have enjoyed» — compara la voz de un solo hombre, que necesitaría siglos aun con la imprenta, con las miles de voces simultáneas que él declara oír en todos los puntos de la tierra.

«However, it is also known that deceitful spirits have no scruples in cloaking themselves with names they have borrowed in order to render their utopian ideas acceptable» — y la reserva que añade: los espíritus engañadores no tienen escrúpulo en tomar nombres prestados para hacer aceptables sus ideas.

«The result is that, for everything that is outside the exclusively moral teaching, the revelations that each one may obtain will have an individual character lacking authenticity; that such revelations must be considered as the personal opinions of this or that spirit, and that it would be imprudent to accept them or thoughtlessly promulgate them as absolute truths» — la consecuencia que saca para el lector: fuera de la enseñanza moral, lo revelado a cada quien tiene carácter individual y debe tomarse como opinión personal de tal o cual espíritu.

«The first test is undoubtedly that of reason, to which it is necessary to submit, without exception, everything that comes from spirits; any theory in obvious contradiction to common sense, strict logic and the hard evidence that one possesses in spite of any respectable name that may have signed the communication, must be rejected» — fija la primera prueba a que somete lo que viene de los espíritus, la razón, y manda rechazar toda teoría contraria al sentido común por respetable que sea el nombre que firma la comunicación.

«Concordance among spirits’ teachings is therefore the best test, but it is further necessary for such concordance to occur under certain conditions» — propone la concordancia entre las enseñanzas como mejor prueba, con la condición de que se dé en ciertas circunstancias.

«The least secure of all is when the medium him or herself questions several spirits about a point in doubt. It is quite obvious that if the medium is under the control of an obsession or is dealing with a deceitful spirit, then this spirit may tell the medium the same thing using different names; nor is there any sufficient guarantee in the conformity that may be obtained through mediums of one particular Spiritist center, because they may be suffering the same influence» — descarta como la menos segura la concordancia obtenida por un mismo médium consultando a varios espíritus, o por los médiums de un mismo centro, porque pueden estar bajo la misma influencia.

«The only true guarantee for spirits’ teachings is in the overall agreement amongst revelations made spontaneously through a large number of mediums unknown to one other and in several places» — y fija la única garantía que admite: el acuerdo general entre revelaciones hechas espontáneamente por muchos médiums que no se conocen y en varios lugares.

«Experience has shown that, when a new principle is to be revealed, it is taught spontaneously in different places at the same time in an identical manner, if not as to form at least as to essence» — expone lo que dice haber observado: un principio nuevo se enseña espontáneamente en lugares distintos al mismo tiempo, de forma idéntica al menos en la sustancia.

«Such is the basis upon which we support ourselves when formulating a principle of the Doctrine; it is not because it is in agreement with our own ideas that we present it as true; we in no way set ourselves up as the supreme arbiter of the truth, nor do we say to anyone: “Believe in such a matter because we tell you to.” Our opinion is nothing in our own eyes except a personal one that might be correct or erroneous, for we are no more infallible than anyone else» — declara sobre qué se apoya al formular un principio de la doctrina, y con qué reserva: su opinión no es a sus ojos más que personal, y no se erige en árbitro supremo de la verdad. El tramo se releyó entero en el crudo por ser largo.

«It is not because a principle has been taught to us that it is the truth, but because it has received the sanction of concordance» — y el criterio con que cierra: un principio no es verdadero por habérsele enseñado, sino por haber recibido la sanción de la concordancia.

«In our position of having received communications from close to a thousand authentic Spiritist centers scattered over diverse points of the globe, we are also in a position to observe the principles upon which this concordance is established» — declara la base sobre la que dice trabajar: comunicaciones de cerca de mil centros espíritas auténticos repartidos por el globo.

«Spiritism has no nationality; it lies outside all particular creeds, and has not been imposed by any class of society» — declara que el espiritismo no tiene nacionalidad, queda fuera de todo credo particular y no fue impuesto por ninguna clase social; el tramo se corta en el cambio de plana y la frase sigue en la 21.

«It is known that, as a consequence of the differences that exist in their capabilities, spirits are far from being in possession of the whole truth individually; that it is not given to all to grasp certain mysteries» — expone el límite que pone a la autoridad de los espíritus mismos: por sus capacidades distintas, ninguno posee la verdad entera y no a todos les es dado captar ciertos misterios.

«is proportional to their purification; that ordinary spirits do not know any more than humans and even less than some; that amongst them, as amongst the latter, there are presumptuous and pseudo-learned spirits who think they know what they in fact do not, and theorizers who take their own ideas for the truth» — continuación en la plana siguiente de ese mismo límite: el saber de los espíritus es proporcional a su purificación, los ordinarios no saben más que los humanos, y entre ellos también hay presuntuosos y teorizadores que toman sus propias ideas por la verdad.

«Taken in isolation, they would have no value to us – only coincidence confers authenticity upon them; later, when the time comes to give them to the light of publicity, each person will then remember having received teachings with the same meaning» — aplica el criterio de concordancia a las revelaciones nuevas: aisladas no valdrían nada, y es la coincidencia la que les confiere autenticidad.

«This universal test is a guarantee for the future unity of Spiritism and will annul all contradictory theories. It is in this universal test that in the future the criterion for truth will be sought» — declara la prueba universal como garantía de la unidad futura del espiritismo y como criterio de verdad.

«What determined the success of the Doctrine formulated in The Spirits’ Book and in The Mediums’ Book was that everywhere individuals were able to receive confirmation directly from the Spirits as to what those books contain» — atribuye el éxito de la doctrina formulada en The Spirits’ Book y en The Mediums’ Book a que en todas partes se pudo obtener confirmación directa de los espíritus sobre su contenido.

«If the Spirits were to come from all sides to contradict them, then after some time these two books would have suffered the same fate as all other delusional conceptions» — y la contraprueba que se plantea sobre sus propios libros: si los espíritus los contradijeran por todos lados, habrían corrido la suerte de cualquier concepción delirante.

«The support of the press itself would not have saved them from shipwreck, whereas, deprived of such support, they have spread rapidly nonetheless because they have had the support of the Spirits, whose goodwill has greatly compensated for the ill will of men and women» — sostiene que esos libros se difundieron sin apoyo de la prensa y con el de los espíritus.

«It is the acquiescence of the latter that one would need to be assured of before publishing a theory in their name» — fija lo que haría falta antes de publicar una teoría en nombre de los espíritus: el asentimiento de ellos.

«From the theory of one sole individual to a theory of many there is the distance from a single unit to the infinite» — la distancia que traza entre la teoría de uno solo y la de muchos, dicha como la que va de la unidad al infinito.

«The principle of concordance is, moreover, a guarantee against any alterations that may be inflicted on Spiritism by sects that would like to appropriate it to their own advantage and accommodate it to their own means» — presenta el principio de concordancia como garantía contra las alteraciones que quisieran imponerle las sectas que pretendan apropiárselo.

«Anyone who might try to divert it from its providential objective would fail for the simple reason that the Spirits, through the universality of their teachings, will cause any modification that departs from the truth to fall» — y lo que le adjudica a esa garantía: quien intentara desviarlo de su objetivo providencial fracasaría, porque la universalidad de la enseñanza haría caer toda modificación apartada de la verdad.

«Moreover, the teachings given by spirits on as-yet unclarified points of the Doctrine would not be law as long as such teachings remain isolated; they must not, therefore, be accepted except with all reserve and for information purposes» — acota el valor de lo que los espíritus enseñan sobre puntos aún no aclarados: mientras sigan aislados no son ley y solo se aceptan con reserva y a título informativo.

«Hence the need for the greatest prudence in their publication, and in the case in which it is deemed necessary to publish them, it would be important not to present them except as more or less probable individual opinions, but having in all cases the need for confirmation. It is this confirmation that must be obtained before a principle is presented as absolute truth unless one wants to be accused of frivolousness or thoughtless credulity» — y la regla editorial que saca de ahí: presentarlos solo como opiniones individuales más o menos probables, que en todo caso necesitan confirmación. El tramo se releyó entero en el crudo por ser largo.

«Highly evolved spirits proceed with extreme wisdom in their revelations; they do not address the great issues of the Doctrine except gradually, to the degree that our intelligence is capable of comprehending truths of a higher» — expone el modo de revelar que atribuye a los espíritus de orden elevado: gradual, a medida que la inteligencia humana puede comprender; el troceo reemite aquí el marcador de plana y el tramo se corta, la frase sigue en la misma plana 27.

«order and when circumstances are propitious for the release of a new idea. That is why that at the beginning they did not say everything and why they still have not said everything today, nor have they given in to the impatience of hasty individuals who would like to harvest the fruit before it is ripe» — continuación de ese pasaje tras la reemisión del marcador: por eso, sostiene, no lo dijeron todo al principio ni lo han dicho todo hoy, ni han cedido a la impaciencia de quien quisiera cosechar el fruto antes de que madure.

«However, frivolous spirits concern themselves little with the truth and respond to anything. It is for this reason that, on the issue of premature questions, there are always contradictory answers» — atribuye las respuestas contradictorias a preguntas prematuras: los espíritus frívolos responden a cualquier cosa.

«The above-stated principles are not the result of any personal theory, but are the unavoidable consequences of the conditions in which spirits manifest themselves» — declara que los principios que acaba de sentar no son teoría personal suya sino consecuencia de las condiciones en que los espíritus se manifiestan.

«It is obvious that if one spirit says one thing somewhere, while millions of spirits say the opposite everywhere else, the presumption of the truth cannot lie with the one who is alone or nearly alone in its opinion; hence, to claim to be right against all others would be as illogical on the part of one spirit as it would be on the part of one human» — y el argumento de número aplicado a los espíritus mismos: pretender tener razón contra todos sería tan ilógico en un espíritu como en un hombre.

«Truly wise spirits, if they do not feel sufficiently knowledgeable about an issue, never resolve it in an absolute manner; they state that they are addressing it only from their own point of view and that they themselves advise waiting for its confirmation» — el rasgo con que caracteriza al espíritu verdaderamente sabio: no resuelve de modo absoluto lo que no sabe bastante y aconseja esperar confirmación.

«However great, beautiful or just an idea may be, it is impossible for it to unite all opinions at the start. The conflicts that result from it are the unavoidable consequence of the movement that is taking place; conflicts are even necessary to enable the truth to stand out more, and it is useful for them to occur at the beginning so that any erroneous ideas may be more quickly flushed out» — sostiene que ninguna idea une todas las opiniones al comenzar, y que los conflictos son necesarios para que la verdad resalte y las ideas erróneas salgan antes a la luz.

«It is not around the opinion of any one individual that others will rally, but around the unanimous voice of the Spirits; it is not one individual – and no more us than anyone else – who will found Spiritist orthodoxy; neither is it one spirit coming to impose itself upon whomever it wishes; it is the universality of the Spirits, communicating throughout the earth at God’s orders; this is the essential character of the Spiritist Doctrine – its power and authority» — declara dónde pone la autoridad de la doctrina: no en un individuo, ni en él mismo, ni en un espíritu que se imponga, sino en la universalidad de los espíritus que comunican por toda la tierra.

«God has willed for the divine law to be seated upon an unshakable base and that is why God did not rest it upon the fragile head of only one person» — y la razón que le atribuye a Dios para haberlo dispuesto así: no apoyar la ley divina en la cabeza frágil de una sola persona.

«Universal opinion – the supreme judge – is what pronounces the last word; it is formed from all individual opinions» — nombra a la opinión universal juez supremo que pronuncia la última palabra, formada de todas las opiniones individuales.

«The harmonious course has already been outlined; hence, this century will not pass away before it shines in all its splendor in such a way as to settle all uncertainty, because from now onward powerful voices will have received the mission of making themselves heard in order to unite all humankind under the same banner, once the field has been sufficiently plowed» — anuncia que el siglo no pasará sin que ese concurso brille, porque voces poderosas recibirán la misión de hacerse oír para unir a la humanidad bajo una misma bandera. El tramo se releyó entero en el crudo por ser largo.

«In order to understand certain passages in the Gospels, it is necessary to know the significance of several words that are frequently used in them, and which characterize the state of the customs and the Jewish society of the time» — abre la sección de hechos históricos declarando su utilidad: entender ciertos pasajes del Evangelio exige conocer palabras que caracterizan las costumbres y la sociedad judía de entonces.

«Samaritans. After the split-up of the ten tribes, Samaria became the capital of the dissident kingdom of Israel» — primera entrada del glosario histórico que Kardec arma: Samaria como capital del reino disidente de Israel tras la separación de las diez tribus.

«They accepted only the Pentateuch, which contained the Law of Moses, but rejected all the other books that were added afterward» — sobre los samaritanos, que según expone aceptaban solo el Pentateuco y rechazaban los libros añadidos después.

«The antagonism between the two peoples thus had as its sole principle the divergence of religious opinions, although their beliefs had the same origin. The Samaritans were the Protestants of their time» — y la lectura con que cierra la entrada: el antagonismo tenía por único principio la divergencia de opiniones religiosas sobre creencias de un mismo origen, y llama a los samaritanos los protestantes de su tiempo.

«Nazarites. Name given to Jews who took vows under ancient law, whether for life or whether for a time, to keep themselves perfectly pure. They were committed to chastity, abstinence from alcohol and the preservation of their hair» — entrada del glosario histórico sobre los nazareos, definidos por el voto de pureza con sus tres compromisos.

«This was also the name of a heretical sect of the first centuries of the Christian era, and which, in the same manner as the Ebionites, from whom it adopted certain principles, mixed Mosaic practices with Christian dogmas. The sect disappeared in the fourth century» — y la segunda acepción que consigna: la secta herética de los primeros siglos que mezclaba prácticas mosaicas con dogmas cristianos, desaparecida en el siglo cuarto.

«Publicans. In ancient Rome, this was the name given to those who were lease holders of public taxes. They were in charge of collecting taxes and income of every sort, whether in Rome itself or in other parts of the Empire» — entrada sobre los publicanos, definidos como arrendatarios de los impuestos públicos en la Roma antigua.

«They were analogous to the “fermiers généraux et traitants” in the old system in France, which still exists in certain regions» — el paralelo con que Kardec los explica a su lector francés, los fermiers généraux del antiguo régimen; el volumen imprime la expresión en francés y con comillas tipográficas.

«Under Roman rule, taxation was what the Jews found hardest to accept and it caused them the greatest aggravation, giving rise to several revolts and turning into a religious issue, since it was regarded as contrary to the Law» — expone por qué el impuesto romano era para los judíos cuestión religiosa y no solo fiscal.

«A powerful party was even formed, headed by a certain Judas the Gaulonite, having as its principle the refusal of paying taxes» — y el partido que dice haberse formado en torno a ese rechazo, encabezado por Judas el Gaulonita.

«Tax Collectors. These were lower-class tax collectors, who were mainly in charge of collecting duties at the city gates. Their functions corresponded approximately to those of customs officials or toll collectors» — entrada sobre los recaudadores menores de las puertas de la ciudad, que asimila a aduaneros o portazgueros.

«This is why in the Gospel we frequently find the name publican connected to sinners. This label did not imply only dissolute or disreputable individuals. It was a term of scorn, synonymous with bad company, individuals unworthy of mixing with decent people» — explica por qué el Evangelio junta publicano y pecador: era término de desprecio, sinónimo de mala compañía, y no designaba solo a los disolutos.

«Pharisees (from the Hebrew parasch, meaning division, separation). Tradition formed an important part of Jewish theology. It consisted in the compilation of the successive interpretations given to the meaning of the Scriptures, and which became articles of dogma» — entrada sobre los fariseos, que Kardec abre por la etimología hebrea y por el lugar de la tradición en la teología judía.

«Among these sects, the most influential was that of the Pharisees, whose head was Hillel, a Jewish scholar born in Babylonia and founder of a famous school where it was taught that faith arouse only from the Scriptures» — nombra a Hillel cabeza de la secta más influyente y fundador de una escuela donde se enseñaba que la fe surge solo de las Escrituras; el troceo imprime *arouse* donde la sintaxis pide arose.

«The Pharisees took an active part in religious controversies. Servile observers of outward worship practices and ceremonies, ardent zealots for proselytism and enemies of anybody with new ideas, they feigned great strictness of principles. However, behind the appearances of meticulous devotion, they hid dissolute habits, much pride and, above all, an excessive passion for control» — el retrato que hace de los fariseos: observantes serviles del culto exterior y celosos del proselitismo, con una fingida severidad de principios que cubría costumbres disolutas y pasión de mando. El tramo se releyó entero en el crudo por ser largo.

«They believed – or at least professed to believe – in Providence, the immortality of the soul, eternal punishment and the resurrection of the dead» — consigna lo que los fariseos creían o profesaban creer: providencia, inmortalidad del alma, castigo eterno y resurrección de los muertos.

«Jesus, who above all else valued simplicity and the qualities of the heart, and who preferred in the law the spirit, which gives life, to the letter, which kills» — expone por qué Jesús chocó con ellos: prefería en la ley el espíritu que da vida a la letra que mata; el tramo se corta en la reemisión del marcador de plana.

«throughout his mission to unmask their hypocrisy, and as a result made them his fierce enemies. This is the reason why they allied themselves with the chief priests in order to incite the people against him and put him to death» — continuación tras la reemisión del marcador: sostiene que la enemistad así nacida llevó a los fariseos a aliarse con los príncipes de los sacerdotes contra Jesús.

«Scribes. The name at first given to the secretaries of the Judean kings and to certain superintendents of the Jewish army. Later, the designation was applied specifically to the scholars who taught the Law of Moses and interpreted it for the people» — entrada sobre los escribas, de secretarios de los reyes de Judea a doctores que enseñaban e interpretaban la Ley de Moisés.

«Synagogue (from the Greek Synagoguê meaning assembly, congregation). In Judea, there was only one temple, that of Solomon, in Jerusalem, where the great ceremonies of Jewish worship were celebrated» — entrada sobre la sinagoga, que Kardec abre por la etimología griega y por la unicidad del templo de Salomón en Jerusalén.

«other cities did not have temples, but only synagogues: buildings where the Jews would gather on the Sabbath to offer public prayers under the leadership of the elders, the scribes, or the doctors of the Law» — define la sinagoga por contraste con el templo: edificio de reunión sabática para la oración pública bajo los ancianos, los escribas o los doctores de la Ley.

«There were also readings taken from the sacred books, which were explained and commented on; everybody could take part in them, and that is why Jesus, although not a priest, taught in the synagogues on Sabbath days» — y la consecuencia que saca: como todos podían participar de la lectura y el comentario, Jesús pudo enseñar en las sinagogas sin ser sacerdote.

«Sadducees. A Jewish sect that was formed around 248 B.C., named after Saddoc, its founder. The Sadducees did not believe in the immortality of the soul, the resurrection, or good and evil angels» — entrada sobre los saduceos, fechada hacia el 248 antes de Cristo y definida por lo que negaban.

«Nonetheless, they believed in God; but expecting nothing after death, they served God only with the objective of temporal recompense, to which, according to them, divine providence was limited. Furthermore, the satisfaction of the senses was, in their view, the essential objective of life» — precisa qué les atribuye: creían en Dios pero servían solo por recompensa temporal, y ponían la satisfacción de los sentidos como objetivo esencial de la vida.

«They were the materialists, the deists, the sensualists of the time. This sect was few in number, but it entailed important persons and became a political party constantly opposed to the Pharisees» — y el rótulo con que los coloca en su propio vocabulario: los materialistas, deístas y sensualistas de la época, vueltos partido político opuesto a los fariseos.

«Their genre of life approached that of the first Christians, and the moral principles they professed have led some people to believe that Jesus had belonged to this sect before the beginning of his public mission. What is certain is that he must have known about it, but nothing proves that he was affiliated with it, and all that has been written in this respect is hypothetical» — consigna la hipótesis corriente de que Jesús hubiera pertenecido a los esenios y la acota: nada prueba la afiliación y lo escrito al respecto es hipotético. El tramo se releyó entero en el crudo por ser largo.

«The Death of Jesus, supposedly written by an Essene brother, is a completely apocryphal book, written with the objective of serving an opinion, and which contains in itself proof of its modern origin» — nota de autor, firmada *– Auth.*, sobre el libro atribuido a un hermano esenio: lo declara apócrifo y escrito para servir a una opinión; el troceo une por guion de fin de renglón la palabra *completely*, releída en el crudo.

«Therapeuts (from the Greek thérapeutaï, thérapeueïn, to serve, to care for, meaning, servants of God or healers» — entrada sobre los terapeutas, que Kardec abre por la etimología griega y las dos acepciones que le da, servidores de Dios o sanadores.

«Jewish sectarians and contemporaries of Christ, established principally in Alexandria, Egypt. They had great relations with the Essenes, whose principles they professed; like the Essenes, they devoted themselves to practicing all the virtues. Their nourishment was of extreme frugality. Devoted to celibacy, contemplation and the solitary life, they comprised a true religious order» — los describe como sectarios judíos contemporáneos de Cristo asentados sobre todo en Alejandría, entregados al celibato, la contemplación y la vida solitaria. El tramo se releyó entero en el crudo por ser largo.

«Eusebius, St. Jerome and other Church Fathers thought they were Christians. Whether they were Jews or Christians, it is obvious that, like the Essenes, they formed a link of union between Judaism and Christianity» — consigna el desacuerdo sobre qué eran los terapeutas, judíos para Filón y cristianos para Eusebio y San Jerónimo, y la lectura con que él cierra: eslabón entre el judaísmo y el cristianismo.

«Even though Jesus must have been familiar with the sect of the Essenes, it would be erroneous to conclude that he drew his doctrine from it, and that if he had lived in another environment, he would have professed other principles» — abre la sección sobre Sócrates y Platón negando que Jesús sacara su doctrina de los esenios.

«Great ideas never appear suddenly. Those that have the truth as their basis always have precursors who partially prepare the way for them. Later, when the time has come, God sends someone with the mission of summarizing, coordinating and completing the scattered elements to form them into a body» — expone su idea del modo en que aparece una idea verdadera: nunca de golpe, con precursores que preparan el camino y alguien enviado después a resumir y coordinar los elementos dispersos.

«Such occurred with the Christian idea, which was foreseen several centuries before either Jesus or the Essenes, and of which Socrates and Plato were the principle precursors» — y la aplicación al caso: la idea cristiana fue entrevista siglos antes de Jesús y de los esenios, y de ella nombra precursores principales a Sócrates y Platón.

«Just as we know about the doctrine of Jesus only through the writings of his disciples, we know about the doctrine of Socrates only through the writings of his disciple Plato» — el paralelo que le importa para su método: de Jesús se sabe por sus discípulos y de Sócrates por Platón.

«To those who will consider this parallel to be a profanation and claim there could be no parity between the doctrine of a pagan and that of Christ, we will respond that Socrates’ doctrine was not pagan since its objective was to combat paganism» — responde a la objeción de que el paralelo sea profanación, negando que la doctrina de Sócrates fuera pagana porque su objetivo era combatir el paganismo.

«Moreover, these citations will prove that if Socrates and Plato foresaw the Christian idea, the fundamental principles of Spiritism may also be found in their doctrine» — declara qué espera mostrar con las citas que siguen: que en la doctrina de Sócrates y Platón se hallan también los principios fundamentales del espiritismo.

«The human being is an incarnate soul. Before its incarnation, it existed in union with the primordial types, the ideas of the true, the good and the beautiful. Upon incarnating, it separates from them, and remembering its past, it is tormented to various degrees by the desire to return to it» — primer punto del resumen que Kardec hace de la doctrina de Sócrates y Platón: el hombre es un alma encarnada que antes vivía unida a los tipos primordiales y que, al encarnar, se separa de ellos.

«One could not more clearly enunciate the distinction and independence between the intelligent principle and the material principle. Furthermore, this represents the doctrine of the preexistence of the soul, the vague intuition it retains of another world to which it aspires, its survival after the body, its exit from the spirit world in order to incarnate, and its reentry into that world after death; in short, it is the seed for the doctrine of the fallen angels» — el comentario de Kardec a ese primer punto, donde lee en él la preexistencia del alma, su salida al cuerpo y su regreso, y hasta el germen de la doctrina de los ángeles caídos. El tramo se releyó entero en el crudo por ser largo.

«The truly wise must therefore in some way isolate the soul from the body in order to see with the eyes of the spirit. This is what Spiritism teaches» — el comentario de Kardec a ese punto: el verdaderamente sabio ha de aislar en algún modo el alma del cuerpo para ver con ojos del espíritu, y declara que eso es lo que el espiritismo enseña.

«While we have our body, and as long as our soul is immersed in this corruption, we will never possess the object of our desires: the truth. In fact, the body brings forth in us a thousand obstacles due to our need to care for it. Moreover, it fills us with desires, appetites, fears, a thousand chimeras and a thousand follies, so that, while in it, it is impossible to be wise, even for an instant» — tercer punto del resumen: mientras el alma está inmersa en el cuerpo no se posee la verdad, porque el cuerpo llena de deseos, temores y quimeras. El tramo se releyó entero en el crudo por ser largo.

«That is why true philosophers prepare themselves to die, and why death in no way seems fearsome to them» — y el cierre de ese punto: por eso los verdaderos filósofos se preparan para morir y la muerte no les parece temible.

«The impure soul in this state is weighed down and is once again pulled to the visible world through the horror of that which is invisible and immaterial. It then wanders – it is said – around mausoleums and graves, near which at times terrible ghosts have been seen, which must be the images of souls who have left the body without being completely pure, and who have retained something of the material form, making the eye able to perceive them» — cuarto punto del resumen: el alma impura vuelve a ser atraída al mundo visible y vaga cerca de sepulcros, conservando algo de la forma material que la hace perceptible. El tramo se releyó entero en el crudo por ser largo.

«Not only is the principle of reincarnation clearly expounded here, but the state of souls who are still under the control of matter is described just as Spiritism» — el comentario de Kardec a ese cuarto punto: lee allí expuesto el principio de la reencarnación y el estado de las almas todavía sujetas a la materia; el tramo se corta en la reemisión del marcador de plana.

«Religion for them was more of a means to rise through the ranks than an object of authentic faith» — lo que Kardec adjudica a los fariseos como móvil: la religión como medio de ascenso más que como objeto de fe auténtica; la frase sigue en la plana 35, donde dice que solo poseían las apariencias y la ostentación de la virtud.

«Essenes. A Jewish sect founded around 150 B.C. during the time of the Maccabees» — entrada del glosario sobre los esenios, fechada hacia el 150 antes de Cristo, en tiempo de los Macabeos; el tramo se corta en el cambio de plana.

«They were distinguished by their pacifist customs and austere virtues; they taught the love of God and one’s neighbor, the immortality of the soul, and they believed in the resurrection. They lived in celibacy, condemned slavery and war, held all their assets in common, and devoted themselves to agriculture» — continuación de esa entrada en la plana siguiente: costumbres pacíficas y virtudes austeras, amor de Dios y del prójimo, inmortalidad del alma, celibato, condena de la esclavitud y de la guerra, bienes en común y agricultura. El tramo se releyó entero en el crudo por ser largo.

«Socrates, like Christ, wrote nothing himself, or at least left nothing written» — abre el paralelo entre Sócrates y Cristo por lo que ninguno dejó escrito; el tramo se corta en el cambio de plana y la frase sigue en la 39.

«The soul wanders and becomes confused when it uses the body in order to consider any object. It feels giddy, as if it were intoxicated, because it is connected to things that are by their very nature subject to change» — segundo punto del resumen de la doctrina de Sócrates y Platón: el alma se extravía cuando usa el cuerpo para considerar un objeto, porque se liga a cosas sujetas al cambio.

«Like Christ, he died the death of criminals, a victim of fanaticism, for having attacked established beliefs and for having placed true virtue above» — continuación del paralelo entre Sócrates y Cristo: muerte de criminales por fanatismo, por haber atacado las creencias admitidas y puesto la virtud verdadera por encima de la hipocresía; el tramo se corta en el cambio de plana y la frase acaba en la 39.

«hypocrisy and the illusion of forms; in other words, for having combated religious prejudices» — y el cierre de esa frase en la plana siguiente: la ilusión de las formas, es decir, el combate contra los prejuicios religiosos.

«On the other hand, whenever it contemplates its own essence, it turns toward that which is pure, eternal and immortal, and being of the same nature, it remains connected there for as long as» — segunda mitad de ese punto del resumen: al contemplar su propia esencia el alma se vuelve a lo puro, eterno e inmortal y permanece unida a ello; el tramo se corta en el cambio de plana y la frase acaba en la 41.

«possible. Its erroneous ways then cease, for it is united to that which is immutable, and this state of the soul is what is called wisdom» — el remate de ese punto en la plana siguiente: cesan los extravíos porque el alma queda unida a lo inmutable, y a ese estado el resumen lo llama sabiduría.

«demonstrates during evocations. Moreover, it is stated that reincarnation in a material body is a consequence of the soul’s impurity, whereas purified souls are free of it» — continuación del comentario tras la reemisión del marcador: la reencarnación en cuerpo material queda declarada consecuencia de la impureza del alma, y las almas purificadas libres de ella.

«Spiritism says nothing else; it only adds that the soul who has made good resolutions during the errant state, and who possesses acquired knowledge, brings fewer defects, more virtues and more intuitive ideas on being reborn than it had possessed in its preceding existence» — y lo que Kardec añade por su cuenta al punto de Platón: el alma que tomó buenas resoluciones en el estado errante renace con menos defectos, más virtudes y más ideas intuitivas. El tramo cruza el cambio de plana y se releyó entero en el crudo.

«After our death, the spirit (daïmon) who had been assigned to us during life leads us to a place where all those who must be taken to Hades are gathered in order to be judged. After having remained in Hades for the time required, souls are re-conducted to this life for numerous and long periods» — quinto punto del resumen: el espíritu asignado en vida conduce al alma al juicio, y tras el tiempo requerido las almas son reconducidas a esta vida por periodos numerosos y largos.

«This is the doctrine of guardian angels or protector spirits, and of successive reincarnations after intervals of varying lengths in the errant state» — el comentario de Kardec a ese punto: lee ahí la doctrina de los ángeles guardianes y la de las reencarnaciones sucesivas separadas por el estado errante.

«Daimons fill the space that separates the sky from the earth; they are the link that unites the Great Whole with itself. Since divinity never enters into direct communication with human beings, it is by means of daimons that the gods relate to and converse with them, whether during the waking state or during sleep» — sexto punto del resumen: los daimones llenan el espacio entre cielo y tierra y son el lazo que une consigo mismo al Gran Todo, porque la divinidad no entra en comunicación directa con los humanos.

«The word daïmon, which gave origin to demon, was not taken in the evil sense during antiquity, as it is amongst moderns. It did not mean evil beings exclusively, but all spirits in general, among whom were highly evolved spirits called gods, and less evolved spirits – demons per se – who communicated directly with humans» — el comentario de Kardec sobre el término: en la antigüedad daïmon no tenía el sentido malo que le dan los modernos y designaba a los espíritus en general, altos y menos elevados.

«Spiritism also states that spirits populate space; that God only communicates with human beings through the intermediary of pure spirits entrusted with transmitting the divine will; and that spirits communicate with humans during the waking state and during sleep» — y la equivalencia que traza con su propia doctrina: los espíritus pueblan el espacio, Dios comunica por intermedio de espíritus puros y los espíritus comunican en vigilia y en sueño; el tramo se corta en el cambio de plana.

«The constant preoccupation of philosophers (as understood by Socrates and Plato) is to take greater care of the soul and less care of this life, which is only an instant from the perspective of eternity. If the soul is immortal, would it not be wise to live with a view to eternity» — séptimo punto del resumen: cuidar más del alma y menos de esta vida, que es un instante frente a la eternidad.

«If the soul is immaterial, then after this life it must go to a world that is equally invisible and immaterial, the same way that the body upon its decomposition returns to matter. It is important only to clearly distinguish the pure, truly immaterial soul – which, like God, nourishes itself with knowledge and thought – from the soul that is to various degrees tainted by material impurities that hinder its ascendancy toward the divine, retaining it in places of its earthly journey» — octavo punto: si el alma es inmaterial ha de ir a un mundo igualmente invisible, y el resumen distingue el alma pura de la manchada por impurezas materiales que estorban su ascenso. El tramo se releyó entero en el crudo por ser largo.

«Socrates and Plato, as one can see, understood perfectly the different degrees of the soul’s dematerialization. They insist on the varieties of situations that result in its greater or lesser purity. What they said through intuition, Spiritism proves through the numerous examples it sets before us» — el comentario de Kardec a ese punto: les atribuye haber comprendido por intuición los grados de desmaterialización del alma que su doctrina dice probar con ejemplos.

«If death were the complete dissolution of a person, it would be a great gain for evil ones, because after their death they would all at once be free from their bodies, souls and vices» — noveno punto: si la muerte fuera disolución completa sería una ganancia para los malos, que quedarían libres de su cuerpo, de su alma y de sus vicios.

«In other words, this means that materialism, which proclaims nothingness after death, would be the annulment of all final moral responsibility, and consequently, an incentive to evil» — el comentario de Kardec a ese punto: lee en él que el materialismo, al proclamar la nada tras la muerte, anula toda responsabilidad moral final.

«The body retains the well-marked vestiges of the care it has received or of the accidents it has experienced; the same occurs with the soul. When it is delivered from the body, it carries the obvious traces of its character, its sentiments, and the marks that each action of its life has left on it» — décimo punto: como el cuerpo guarda las huellas de los cuidados y los accidentes, el alma liberada lleva las marcas de su carácter y de cada acción de su vida.

«From so many diverse opinions, the only one that remains unshakeable is that it is better to receive than to commit an injustice, and that before anything else we must apply ourselves not to seem virtuous but to be so» — el cierre del décimo punto, que el volumen atribuye a los diálogos de Sócrates con sus discípulos en la prisión: es mejor recibir que cometer injusticia, y antes que parecer virtuoso hay que serlo.

«Here, another crucial point is encountered, confirmed today by experience, according to which the unpurified soul retains the ideas, tendencies, character and passions that it had while on the earth» — el comentario de Kardec a ese punto: el alma no purificada conserva las ideas, tendencias, carácter y pasiones que tuvo en la tierra.

«One of two things applies: either death is absolute destruction or it is the passage of a soul to another place. If everything is to be extinguished, then death is like one of those rare nights that we have without dreaming and without any self-awareness. However, if death is only a change of habitation, the passage to a place where the dead must meet, what happiness at reencountering those whom we have known! My greatest pleasure would be to examine up close the dwellers of that habitation and to distinguish there, as here, between those who are wise and those who believe they are, but are not» — undécimo punto, puesto en boca de Sócrates ante sus jueces: o la muerte es destrucción absoluta o es paso a otro lugar, y en el segundo caso lo que le espera es reencontrar a los conocidos. El tramo se releyó entero en el crudo por ser largo.

«According to Socrates, those who have lived upon the earth meet again after death and recognize one another. Spiritism shows us the continuation of the relationships they had, in such a way that death is neither an interruption nor a cessation of life with no solution of continuity, but a transformation» — el comentario de Kardec: la continuación de las relaciones hace de la muerte una transformación y no una interrupción de la vida.

«Had Socrates and Plato known the teachings that Christ would give five hundred years later, and those which the Spirits provide nowadays, they would not have spoken» — sostiene que Sócrates y Platón no habrían hablado de otro modo de haber conocido las enseñanzas de Cristo y las de los espíritus de hoy; el tramo se corta en el cambio de plana.

«in any other manner. There is nothing surprising about this if one remembers that great truths are eternal and that advanced spirits had to have known them before coming to earth, to which they brought them; that Socrates, Plato and the other great philosophers of their time could have later been among those who aided Christ on his divine mission, and who were chosen precisely because, more than anyone else, they were capable of comprehending his sublime teachings; that, in short, today they may be part of the great host of spirits charged with coming to teach these same truths to humankind» — la continuación en la plana siguiente, con la explicación que ofrece: las grandes verdades son eternas, los espíritus avanzados las conocían antes de venir, y Sócrates y Platón podrían estar hoy entre los encargados de enseñarlas. Releído entero en el crudo.

«One should never return injustice for injustice, nor do evil to anyone, whatever may be the evil they have done to us. Few, however, will accept this principle and those who are divided on this can only despise one another» — duodécimo punto: no devolver injusticia por injusticia ni hacer mal a nadie, con la reserva de que pocos aceptarán el principio.

«It is by its fruit that the tree is known. It is necessary to qualify every action according to what it produces: to call it evil when evil comes from it; good when the good is born from it» — decimotercer punto: calificar cada acción por lo que produce, tal como se conoce al árbol por su fruto.

«Wealth is a great danger. All who love wealth love neither themselves nor what they are, but something that is even more foreign to them than that what they are» — decimocuarto punto: quien ama la riqueza no se ama a sí mismo ni a lo que es, sino a algo aún más ajeno.

«The most beautiful prayers and the most beautiful sacrifices please the Divinity less than a virtuous soul who puts forth the effort to resemble it. It would be a grave thing if the gods were to have more consideration for our offerings than for our soul. This way, even the guiltiest could render themselves favorable. But no, there are no truly just and wise except those who through their words and deeds redeem what they owe to the gods and men» — decimoquinto punto: las oraciones y los sacrificios agradan menos a la divinidad que un alma virtuosa que se esfuerza por parecérsele. El tramo se releyó entero en el crudo por ser largo.

«I call depraved that commonplace lover who loves the body more than the soul. Love is everywhere in nature, which invites us to exercise our intelligence; it is found even in the movements of the heavenly bodies. It is love that adorns nature with its rich cover; it puts on its finery and sets its dwelling where it finds flowers and fragrances. It is also love that gives peace to humans, tranquility to the sea, silence to the winds and sleep to pain» — decimosexto punto: el amor está en toda la naturaleza y hasta en el movimiento de los astros, y da paz a los hombres, calma al mar y sueño al dolor. El tramo se releyó entero en el crudo por ser largo.

«Socrates’ affirmation that, “Love is neither a god nor a mortal, but a great daimon,” that is, a great spirit presiding over universal love, was imputed to him as a crime above all else» — el comentario de Kardec sobre ese punto: consigna que a Sócrates se le imputó como crimen haber llamado al amor gran daimon, es decir, gran espíritu que preside el amor universal.

«Virtue cannot be taught; it comes as a gift from God to those who possess it» — decimoséptimo punto: la virtud no se enseña, viene como don de Dios a quien la posee.

«Spiritism is more explicit. It states that those who possess virtue have acquired it through their own efforts during successive existences by gradually ridding themselves of their imperfections. Grace is the power that God bestows on all men and women of goodwill so that they may rid themselves of evil and practice the good» — el comentario de Kardec, que objeta al punto anterior y propone otra lectura: la virtud se adquiere por el propio esfuerzo en existencias sucesivas, y la gracia es el poder que Dios da a los hombres de buena voluntad. El tramo se releyó entero en el crudo por ser largo.

«It is a natural disposition in each of us to perceive our own defects much less than those of others» — decimoctavo punto: percibir los propios defectos mucho menos que los ajenos es disposición natural.

«If physicians fail in treating most ailments, it is because they treat the body without treating the soul, and since the whole is not in a good state, it is impossible for any one part of it to be well» — decimonoveno punto: los médicos fallan porque tratan el cuerpo sin tratar el alma, y sin el todo sano ninguna parte puede estarlo.

«Spiritism provides the key to the relationship between the soul and the body, and proves that there is a constant reaction of one upon the other. Thus, it opens up a new pathway to science, and by showing it the true cause of certain illnesses, it provides it with the means of combating them. Once science begins taking into account the spiritual element in the body’s economy, it will fail less frequently» — el comentario de Kardec a ese punto, con lo que le propone a la medicina de su tiempo: tomar en cuenta el elemento espiritual en la economía del cuerpo. El tramo se releyó entero en el crudo por ser largo.

«All humans, starting from infancy, do much more evil than good» — vigésimo punto, en su forma más breve: todos los hombres, desde la infancia, hacen mucho más mal que bien.

«There is wisdom in not believing that you know what you do not know» — vigesimoprimer punto: hay sabiduría en no creer que se sabe lo que no se sabe.

«Plato completes this thought of Socrates by saying, “Let us first try to render them more honest in words, if possible; if not, let us not concern ourselves with them; let us seek nothing but the truth. Let us endeavor to educate ourselves, but not offend each other» — el complemento que el volumen atribuye a Platón: tratar de hacerlos más honestos en palabras y, si no, buscar solo la verdad, instruirse sin ofenderse.

«It was for having professed these principles that Socrates was first ridiculed, then later accused of sacrilege and condemned to drink hemlock. All this renders it certain that great new truths, arising against the personal interests and prejudices they upset, cannot be established without a struggle or without making martyrs» — el cierre de la Introducción: sostiene que las grandes verdades nuevas, que chocan con intereses y prejuicios, no se implantan sin lucha ni sin mártires. El tramo se releyó entero en el crudo por ser largo.

«word spirit, and you have the Spiritist Doctrine; replace it with the word angel and you have the Christian Doctrine» — el remate de la equivalencia que Kardec traza entre las tres doctrinas, ya en la plana 44: cambiando daimon por espíritu se tiene la doctrina espírita, y cambiándolo por ángel, la cristiana; la frase empieza al pie de la plana 43.

«Do not think that I have come to destroy the law or the prophets; I have not come to destroy them but to fulfill them; for I say to you in truth that heaven and earth shall not pass away before everything in the law is perfectly fulfilled up to one single iota and one single dot» — el pasaje evangélico con que el volumen abre el capítulo I, transcrito y cerrado con su referencia bíblica, *(Mt. 5:17, 18)* en el impreso.

«There are two distinct parts to the Mosaic Law: the Law of God, promulgated on Mount Sinai, and the civil or disciplinary law, established by Moses. One is invariable; the other, appropriate for the customs and character of the people, changes with the times» — parágrafo 2 del capítulo I: Kardec separa en la ley mosaica la ley de Dios del Sinaí, invariable, de la ley civil o disciplinaria instituida por Moisés, que cambia con los tiempos.

«I am the Lord your God, who brought you out of Egypt, out of the house of bondage. You shall have no other, foreign gods before me. You shall make neither a graven image nor any figure of anything that is above in the heavens or below on earth, nor of anything that is in the waters under the earth. You shall not bow down to them nor shall you render them supreme worship» — primer mandamiento tal como el volumen lo transcribe dentro del parágrafo 2. El tramo se releyó entero en el crudo por ser largo.

«This law is for all times and all nations, and therefore has a divine character» — el criterio con que Kardec separa lo divino de lo humano en la ley: vale para todos los tiempos y todas las naciones.

«All the others were laws established by Moses, who had to use fear in order to restrain a naturally troublesome and undisciplined people, among whom he had to combat the deep-rooted abuses and prejudices acquired during their slavery in Egypt» — y lo que atribuye al resto: leyes de Moisés hechas con el temor para contener a un pueblo indisciplinado y combatir los abusos arraigados en la esclavitud de Egipto.

«In order to give authority to his laws, he had to attribute to them a divine origin, as did other lawgivers of early peoples» — sostiene que Moisés hubo de atribuir origen divino a sus leyes para darles autoridad, como los otros legisladores de los pueblos antiguos.

«It is quite obvious that the One who prescribed the commandments, “You shall not kill; you shall not cause harm to your neighbor,” could not be self-contradictory by making extermination a duty» — y la contradicción que señala: quien prescribió no matar no podía hacer de la exterminación un deber. El tramo se releyó entero en el crudo por ser largo.

«On the contrary, as for the laws of Moses per se, Jesus modified them profoundly either in form or in substance. He constantly combated the abuse of outward practices and erroneous interpretations, and he could not make them undergo a more radical reform than that of reducing them to these words: “Love God above all things and your neighbor as yourself,” and in stating, “This is the whole of the law and the prophets» — y la otra mitad del parágrafo: a las leyes de Moisés propiamente dichas les atribuye una reforma radical, reducidas a amar a Dios sobre todas las cosas y al prójimo como a uno mismo. El tramo se releyó entero en el crudo por ser largo.

«Jesus meant that it would be necessary for God’s Law to receive its fulfillment, that is, to be practiced all over the earth, in all of its purity, with all of its development and all of its consequences, for what good would it have done to have established this law if it were to have remained the privilege of only a few people or even of one sole nation? As children of God, all humans are, without distinction, the object of the same solicitude» — la lectura que hace del iota y el punto: la ley debe cumplirse en toda la tierra, porque de nada serviría si quedara privilegio de unos pocos o de una sola nación. El tramo se releyó entero en el crudo por ser largo.

«Jesus’ role, however, was not simply that of a moralistic lawgiver with no other authority than his own word. He came to fulfill the prophecies that had announced his coming; his authority derived from the exceptional nature of his spirit and his divine mission» — parágrafo 4: niega que el papel de Jesús fuera el de un legislador moralista sin más autoridad que su palabra, y funda esa autoridad en la naturaleza excepcional de su espíritu y en su misión divina.

«Nonetheless, he did not say everything, and on many points he limited himself to sowing the seed of truths that he himself declared could not yet be comprehended» — y el límite que le pone a esa enseñanza: no lo dijo todo y sembró verdades que él mismo declaró incomprensibles todavía.

«In order to understand the hidden meaning of certain words it would be necessary for new ideas and knowledge to come to provide humans the key, and such ideas could not come before the human mind had acquired a certain degree of maturity. Science would have to contribute strongly toward the emergence and development of these ideas; therefore, it would be necessary to give science time to progress» — la consecuencia que saca: hacía falta que vinieran ideas y conocimientos nuevos, y para eso había que dar tiempo a la ciencia. El tramo se releyó entero en el crudo por ser largo.

«Spiritism is the new science that has come to reveal to humans, by means of irrefutable proofs, the existence and nature of the spirit world and its relations with the corporeal world» — parágrafo 5: la definición que el volumen da del espiritismo, ciencia nueva que revela la existencia y la naturaleza del mundo espiritual y sus relaciones con el corporal.

«It shows us that world no longer as something supernatural, but instead as one of the living and incessantly active forces of nature, as the source of a multitude of phenomena hitherto incomprehensible, and for that reason, relegated to the domain of the fantastic and extraordinary» — y el desplazamiento que reclama: ese mundo deja de ser sobrenatural para ser una de las fuerzas vivas y activas de la naturaleza. El tramo se releyó entero en el crudo por ser largo.

«Spiritism is the key that enables everything to be easily explained» — y la función que se adjudica frente al texto evangélico: ser la clave que permite explicarlo todo con facilidad.

«The law of the Old Testament is personified in Moses; that of the New Testament is personified in Christ. Spiritism is the third revelation of God’s Law, but it is not personified in any particular individual; rather, it is the product of a teaching given not by one person but by the Spirits – who are the voices of heaven – at all points of the earth and through a countless multitude of intermediaries» — parágrafo 6: el espiritismo como tercera revelación de la ley de Dios, y la diferencia que marca con las dos anteriores, que no está personificada en ningún individuo. El tramo se releyó entero en el crudo por ser largo.

«It is a sort of collective being entailing a group of beings from the spirit world, each one coming to bring to humans the tribute of its knowledge in order to enable them to know about that world and the fate that awaits them in it» — y la figura con que describe a esa voz colectiva: un ser colectivo formado por seres del mundo espiritual, cada uno trayendo el tributo de su saber.

«In the same way that Christ said, “I have not come to destroy the law but to fulfill it» — parágrafo 7: pone en boca del espiritismo la misma fórmula del Evangelio, no destruir la ley cristiana sino cumplirla.

«It teaches nothing contrary to what Christ taught, but develops, completes and explains in clear terms for everybody what he stated only in allegorical form» — y el modo en que declara cumplirla: desarrollando y explicando en términos claros lo que Cristo dijo en forma alegórica.

«The incompatibility that is thought to exist between these two orders of ideas arises from an erroneous observation and an excess of exclusivity on one side and the other. This has resulted in a conflict from which both disbelief and intolerance have emerged» — atribuye la incompatibilidad que se supone entre ciencia y religión a una observación errónea y a un exceso de exclusivismo de ambos lados.

«The time has come in which Christ’s teachings must receive their completion; in which the veil, cast intentionally over some parts of these teachings, must be lifted; in which science ceases to be exclusively materialistic and takes into account the spiritual element; and in which religion ceases to misinterpret the organic and immutable laws of matter» — lo que declara llegado: que se levante el velo puesto sobre partes de la enseñanza de Cristo, que la ciencia deje de ser exclusivamente materialista y que la religión deje de desconocer las leyes de la materia. El tramo se releyó entero en el crudo por ser largo.

«It is a whole moral revolution that is occurring at this time and is molding people’s spirits. After being prepared for over more than eighteen centuries, this revolution is nearing its fulfillment, and it will mark a new era for humankind» — declara en curso una revolución moral preparada durante más de dieciocho siglos y próxima a cumplirse.

«God is one, and Moses is the spirit whom he sent on a mission to make him1 known not only to the Hebrews but to pagan peoples as well» — parágrafo 9, primera de las instrucciones de los espíritus del capítulo I: Moisés declarado espíritu enviado en misión para dar a conocer a Dios a hebreos y paganos.

«God’s commandments given through Moses contained the seed of the broadest Christian morality. However, biblical commentaries have restricted their meaning, because, put into practice in all their purity, they would not have been understood; nevertheless, the Ten Commandments remained the shining frontispiece, the beacon that should have illumined humankind on the road it was to travel» — la misma instrucción sostiene que los mandamientos dados por Moisés contenían el germen de la moral cristiana más amplia y que los comentarios bíblicos restringieron su sentido. El tramo se releyó entero en el crudo por ser largo.

«The morality taught by Moses was appropriate for the state of advancement of the people it was called to regenerate, and these people, semi-primitive with regard to the perfection of their soul, would not have understood that it was possible to worship God by means other than burnt offerings, or that they should forgive an enemy» — y el límite que la instrucción le pone a esa moral: era la apropiada al estado de adelanto del pueblo al que se dirigía. El tramo se releyó entero en el crudo por ser largo.

«Jesus did not come to destroy the law, that is, God’s law. He came to fulfill it, that is, to develop it» — parágrafo 3: sostiene que Jesús no vino a destruir la ley de Dios sino a cumplirla desarrollándola; el tramo se corta en el cambio de plana y la frase sigue en la 54.

«Science and religion are the two levers of human intelligence: one reveals the laws of the material world» — parágrafo 8: ciencia y religión como las dos palancas de la inteligencia humana; el tramo se corta en el cambio de plana y la frase acaba en la 57, con las leyes del mundo moral.

«But neither, having the same principle, which is God, can contradict the other. If they were to negate each other, one would necessarily be wrong and the other right, because God could not possibly be willing to destroy God’s own work» — y el argumento con que niega que puedan contradecirse: tienen el mismo principio, que es Dios, y Dios no podría querer destruir su propia obra.

«This mark of union resided in the knowledge of the laws that govern the spirit world and its relations with the corporeal, laws as immutable as those» — dónde pone Kardec el vínculo entre ciencia y religión: en el conocimiento de las leyes que rigen el mundo espiritual y sus relaciones con el corporal; el troceo intercala aquí la llamada de una nota del traductor y el tramo se corta en el cambio de plana.

«governing the movement of the heavenly bodies and the existence of beings. Once they were proven by experience, these relations caused a new light to dawn: faith turned toward reason, reason found nothing illogical in faith and materialism was defeated» — el remate de esa frase en la plana siguiente: probadas esas relaciones por la experiencia, la fe se volvió hacia la razón y la razón no halló nada ilógico en la fe.

«Christ was the initiator of the purest and most sublime morality: the evangelical Christian morality that is to renew the world, bring men and women together and make them brothers and sisters; that is to enable charity and love» — la misma instrucción del espíritu israelita declara a Cristo iniciador de la moral evangélica que ha de renovar el mundo y hacer hermanos a los hombres; el tramo se corta en el cambio de plana.

«It is the law of progress, to which nature is subject and which is self-fulfilling, and Spiritism is the lever that God is employing to enable humankind to advance» — y el cierre de esa misma comunicación: la ley de progreso a la que la naturaleza está sujeta, con el espiritismo por palanca que Dios emplea para hacer avanzar a la humanidad.

«These ideas must follow the same route that the ideas of liberty – their forerunners – traveled. However, one should not believe that this development will occur without struggle. No. In order to reach maturity, these ideas need to be discussed and argued over so that they may attract the attention of the masses» — la comunicación firmada An Israelite Spirit (Mulhouse, 1861) sostiene que las ideas morales han de seguir la ruta de las ideas de libertad y que no madurarán sin discusión ni lucha. El tramo se releyó entero en el crudo por ser largo.

«It was Moses who opened the way; Jesus continued the work; Spiritism shall finish it» — la fórmula con que cierra la comunicación firmada An Israelite Spirit (Mulhouse, 1861): Moisés abrió el camino, Jesús continuó la obra y el espiritismo la terminará.

«One day, God, out of his inexhaustible charity, allowed humankind to see the truth dissipate the darkness. That day was the advent of Christ. After that living light, the darkness returned. The world, after the alternatives of truth and obscurity, became lost once again» — abre el parágrafo 10, la comunicación firmada Fenelon (Poitiers, 1861): el advenimiento de Cristo como el día en que la verdad disipó las tinieblas, y el retorno de la oscuridad después.

«Spiritism is of a divine order since it rests upon the very laws of nature, and you can be certain that everything of a divine order has a great and useful purpose» — la comunicación de Fenelon declara al espiritismo de orden divino por descansar en las leyes mismas de la naturaleza.

«Your world has lost its way, and science, developing at the cost of moral order and leading you only to material well-being, has reverted to profiting the spirit of darkness» — y la objeción que esa misma comunicación le hace a la ciencia de la época: desarrollada a costa del orden moral y llevando solo al bienestar material.

«Christians, you know that the heart and love must walk hand in hand with science. The reign of Christ, alas! After eighteen centuries, and in spite of the blood of so many martyrs, that reign has not yet come» — la misma comunicación sostiene que tras dieciocho siglos y la sangre de tantos mártires el reino de Cristo no ha llegado todavía.

«This revolution that is being prepared is more moral than material. The great Spirits, the divine messengers, inspire faith so that all of you, enlightened and fervent workers, may make your humble voices heard, for you are only a grain of sand; but without grains of sand there would be no mountains» — la comunicación de Fenelon califica de moral más que material la revolución que declara en preparación, y llama a los suyos granos de arena sin los cuales no habría montañas. El tramo se releyó entero en el crudo por ser largo.

«The new crusade has begun. Apostles of universal peace and not of war, modern Saint Bernards, look and march ahead. The law of worlds is the law of progress» — el cierre de la comunicación firmada Fenelon (Poitiers, 1861): apóstoles de la paz universal y no de la guerra, con la ley de los mundos declarada ley de progreso.

«Saint Augustine is one of the greatest divulgers of Spiritism. He manifests himself almost everywhere» — abre el parágrafo 11, la comunicación firmada Erastus, disciple of St. Paul (Paris 1863), que declara a San Agustín uno de los mayores divulgadores del espiritismo.

«Like many others, he was uprooted from paganism, or rather, from the most profound impiety, by the splendor of the truth» — la misma comunicación expone la conversión de San Agustín como arrancamiento del paganismo por el esplendor de la verdad.

«In the famous Confessions that this eminent spirit left us, one may read the simultaneously characteristic and prophetic words he uttered after having lost St. Monica: “I am convinced that my mother will return to visit me and give me counsel, revealing to me what awaits us in the future life» — y el pasaje de las Confesiones que la comunicación cita como profético: la convicción de que su madre volvería a visitarlo y a aconsejarlo. El tramo se releyó entero en el crudo por ser largo.

«Has St. Augustine therefore come to destroy what he himself built? Certainly not, but like so many others, he sees with the eyes of the spirit what he could not see as a man. His unconstrained soul sees a new light and understands what it could not understand before. New ideas have revealed to him the true meaning of certain words. While on earth, he judged matters according to the knowledge he possessed, but when a new light shone upon him, he was able to judge things more wholesomely» — el comentario de Kardec, rotulado *Comment:* en el impreso, a la comunicación de Erastus: niega que San Agustín venga a destruir lo que él mismo edificó y lo explica por ver ahora con ojos del espíritu. El tramo se releyó entero en el crudo por ser largo.

«It was thus that he had to change his mind regarding incubus and succubus1 spirits, as well as the anathema that he had launched against the theory of the antipodes» — el mismo comentario nombra los dos puntos en que dice que San Agustín cambió de parecer, los espíritus íncubos y súcubos y el anatema contra la teoría de los antípodas; el troceo imprime pegadas las llamadas de las dos notas del traductor.

«Without renouncing his faith, he can make himself the propagator of Spiritism, because he sees in it the fulfillment of things foreseen. As a herald of Spiritism today, he leads us to a more careful and logical interpretation of the texts» — y la conclusión del comentario: sin renunciar a su fe puede hacerse propagador del espiritismo, porque ve en él el cumplimiento de lo previsto.

«Then Pilate, returning to enter the palace, and having made Jesus come to him, asked him, “Are you the king of the Jews?” Jesus responded to him, “My kingdom is not of this world. If my kingdom were of this world, my people would have fought to prevent my falling into the hands of the Jews. But my kingdom is not here.” Pilate said to him, “Then you are a king?” Jesus replied, “You have said it; I am a king. I was not born, nor did I come into this world except to bear witness to the truth. Whoever belongs to the truth hears my voice» — el pasaje evangélico con que abre el capítulo II, el diálogo de Pilato y Jesús, cerrado en el impreso con su referencia *(Jn. 18:33, 36, 37)*. El tramo se releyó entero en el crudo por ser largo.

«With these words, Jesus clearly refers to the future life, which he presents, in every circumstance, as the end where humankind will end up and as the object of people’s principal concerns while on earth. All of his maxims refer to this great principle» — parágrafo 2: Kardec lee en la respuesta a Pilato la vida futura como fin al que la humanidad llega y objeto principal de las preocupaciones terrenas.

«Indeed, without the future life, the greater part of his moral precepts would have no reason for being. That is why those who do not believe in the future life, imagining that he is speaking only of the present life, either do not understand them or find them puerile» — y la consecuencia que saca: sin la vida futura la mayor parte de los preceptos morales quedaría sin razón de ser, y quien no cree en ella los halla pueriles.

«Only this doctrine can justify the anomalies of earthly life and harmonize them with the justice of God» — lo que le adjudica a esa doctrina: solo ella justifica las anomalías de la vida terrena y las armoniza con la justicia de Dios.

«The Jews had only very imprecise ideas regarding the future life. They believed in angels, whom they regarded as the privileged beings of creation, but they did not know that human beings could someday become angels and share in their bliss» — parágrafo 3: atribuye a los judíos ideas muy imprecisas sobre la vida futura, con creencia en los ángeles pero sin saber que un hombre pudiera llegar a serlo.

«According to them, observing God’s laws was rewarded with earthly possessions, the supremacy of their nation and victory over their enemies. Public calamities and defeats were punishment for their disobedience» — y el sistema de retribución que les atribuye: bienes terrenos y victoria sobre los enemigos por premio, calamidades públicas por castigo.

«Moses could not have said more than he did to an uneducated people comprised mostly of shepherds, and who needed to be touched, before anything else, by the things of this world» — la razón que da para ese límite: Moisés no pudo decir más a un pueblo de pastores que necesitaba ser tocado por las cosas de este mundo.

«However, adapting his teaching to the state of people at that time, Jesus did not believe he should give them complete enlightenment, which would dazzle them without edifying them, for they would not comprehend it. Thus, he limited himself to presenting the future life in principle, as a law of nature from which no one could escape» — sostiene que Jesús adaptó su enseñanza al estado de la gente de su tiempo y se limitó a presentar la vida futura como principio, ley de la naturaleza. El tramo se releyó entero en el crudo por ser largo.

«Therefore, every Christian strongly believes in the future life, but the idea that many hold about it is vague and incomplete, and therefore erroneous on various points. For a great many, it is only a belief without absolute certainty; hence doubt and even disbelief» — y la consecuencia que señala en su propio tiempo: la idea que muchos tienen de la vida futura es vaga e incompleta, creencia sin certeza absoluta.

«The title of king does not always imply the exercise of temporal power; it is given by unanimous consensus to those whose genius places them on the forefront of any order of idea, who dominate the times in which they live and influence the progress of humankind» — parágrafo 4: distingue el título de rey del ejercicio del poder temporal y lo aplica a quien domina su época por su genio. El tramo se releyó entero en el crudo por ser largo.

«Earthly sovereignty ends with life; moral sovereignty continues to govern, especially after death» — y la oposición con que cierra el parágrafo: la soberanía terrena acaba con la vida y la moral sigue gobernando sobre todo después de la muerte.

«The clear and precise idea that one holds of the future life provides an unshakable faith in the future. This faith carries enormous consequences for the moralization of human beings, because it completely changes the point of view from which they consider earthly life» — parágrafo 5: sostiene que la idea clara de la vida futura cambia por entero el punto de vista desde el que se considera la vida terrena.

«For those who through their thought place themselves in the spirit life, which is limitless, corporeal life is no more than a passage, a brief stay in an ungrateful country» — la figura con que lo dice: para quien se sitúa en la vida espiritual, la corporal no es más que un paso, breve estancia en un país ingrato.

«Death no longer has anything terrifying about it and it is no longer a door to nothingness, but rather the deliverance that opens to the exile the entryway to a dwelling place of happiness and peace» — y lo que de ahí se sigue sobre la muerte: deja de ser puerta de la nada para ser liberación que abre al desterrado la morada de la paz.

«Due to the mere doubt regarding the future life, people direct all their thoughts toward the earthly life. Uncertain of the future, they give everything to the present» — el reverso que expone: por la sola duda sobre la vida futura se dirige todo el pensamiento a la vida terrena.

«By not foreseeing possessions that are more precious than those of earth, they are like children who can see nothing beyond their toys; there is nothing they will not do to obtain them» — y el símil con que lo describe: quienes no prevén bienes más preciosos que los de la tierra son como niños que nada ven más allá de sus juguetes.

«The same occurs with those who are inside a city, where everything seems big; the individuals who occupy high positions seem like monuments. However, upon ascending a mountain, individuals and things both seem quite small» — el símil de la ciudad y la montaña con que ilustra el cambio de punto de vista. El tramo se releyó entero en el crudo por ser largo.

«It is thus that the importance attributed to earthly things is always in reverse proportion to faith in the future life» — la proporción con que cierra el parágrafo: la importancia atribuida a las cosas terrenas está siempre en razón inversa de la fe en la vida futura.

«No; people instinctively look after their own well being, and although certain that they will remain for only a short time in a place, they still want to feel as good or as comfortable» — parágrafo 6: responde a la objeción de que la mirada a la vida futura haría descuidar la tierra, alegando el instinto de bienestar; el tramo se corta en el cambio de plana.

«Well then, the search for well-being forces people to improve everything, possessed as they are of the instinct for progress and self-preservation, both being contained in the laws of nature. Therefore, they labor out of necessity, enjoyment and duty, thereby fulfilling the designs of Providence, which has placed them on the earth for such a purpose» — y el argumento que remata esa respuesta: la busca del bienestar obliga a mejorarlo todo, por instinto de progreso y de conservación. El tramo se releyó entero en el crudo por ser largo.

«Accordingly, God does not condemn earthly pleasures but rather their abuse at the expense of matters of the soul» — el límite que fija: lo condenado no son los placeres terrenos sino su abuso a expensas de las cosas del alma.

«Spiritism broadens one’s thought and opens up new horizons. Instead of this narrow and small-minded view that concentrates on the present life, which makes the instant that one passes on the earth the unique and fragile pivot of the eternal future, Spiritism shows that this life is only one link in the harmonious and magnificent whole of the Creator’s work» — parágrafo 7: lo que le atribuye al espiritismo frente a la mirada estrecha sobre la vida presente, mostrar esta vida como un eslabón del conjunto de la obra del Creador. El tramo se releyó entero en el crudo por ser largo.

«It thus provides a basis and a reason for universal fraternity, whereas the doctrine of the creation of the soul at the moment of the birth of each body renders all beings strangers to one another» — y la consecuencia doctrinal que saca: la solidaridad entre todas las existencias funda la fraternidad universal, mientras la creación del alma al nacer cada cuerpo deja a los seres extraños entre sí.

«Who better than I can understand the truth of these words of our Lord, “My kingdom is not of this world?” I lost myself in pride while on the earth» — abre el parágrafo 8, la instrucción firmada A queen of France (Havre, 1863), que habla desde la condición de reina perdida por el orgullo.

«I was a queen amongst men; as a queen I thought I would enter the kingdom of heaven. Such delusion! Such humiliation, when, instead of being received as a sovereign, I saw above me – far above me – beings whom I had deemed quite small and whom I had despised because they were not of noble» — la misma comunicación describe su humillación al ver por encima de sí a seres que había despreciado por no ser de sangre noble; el tramo se corta en la reemisión del marcador de plana.

«With Spiritism, the future life is no longer a simple article of faith, a hypothesis. It is a material reality demonstrated by the facts; eye-witnesses have come to describe this reality in all its phases and in all its peripeties in such a way that not only is doubt no longer possible» — lo que el espiritismo le añade al punto, según Kardec: la vida futura deja de ser artículo de fe o hipótesis y pasa a realidad material demostrada por los hechos y descrita por testigos oculares. El tramo se releyó entero en el crudo por ser largo.

«In order to prepare oneself for a place in this kingdom, self-denial, humility, charity in all its heavenly forms, and benevolence toward all are required. You are not asked who you were or what position you occupied, but what good you did, the tears you wiped away» — la instrucción firmada A queen of France (Havre, 1863) fija lo que se pide para un lugar en ese reino: abnegación, humildad y caridad, y no la posición que se ocupó.

«You said that your kingdom is not of this world because one must suffer in order to reach heaven, and the steps of a throne cannot lead us to it; only the most trying paths of life do. Therefore, seek your path through the briars and thorns and not amongst the flowers» — la misma comunicación lee el reino que no es de este mundo por el camino que lleva a él: los senderos más penosos de la vida y no los escalones de un trono. El tramo se releyó entero en el crudo por ser largo.

«People run after earthly things as if they were able to keep them forever, but here there are no more illusions. They soon perceive that they had only been chasing a shadow and that they had neglected the only possessions that were solid and durable, the only ones they could use in the heavenly home, the only ones that give them access to it» — y lo que la comunicación declara ver desde el otro lado: que se perseguía una sombra y se descuidaban los únicos bienes sólidos y duraderos. El tramo se releyó entero en el crudo por ser largo.

«Have pity on those who have not gained the kingdom of heaven. Help them with your prayers, for prayer brings people closer to the Most High; it is the link of union between heaven and earth» — el cierre de la comunicación firmada A queen of France (Havre, 1863): la oración como lazo de unión entre el cielo y la tierra.

«The Father’s house is the universe; the different dwellings are the worlds that revolve in infinite space, offering to incarnate spirits stations appropriate to their advancement» — parágrafo 2: la lectura que Kardec hace de las muchas moradas, la casa del Padre como el universo y las moradas como los mundos que giran en el espacio infinito.

«The spirit’s environment, its point of view regarding things, the sensations it experiences and its perceptions will vary infinitely, depending on its degree of purification and how detached it is from material ties» — y la segunda lectura que admite, referida al estado errante: el entorno y las percepciones del espíritu varían según su grado de purificación.

«While some spirits cannot leave the sphere in which they live, others can travel through space and go to other worlds. While certain guilty spirits wander in darkness, the blessed ones enjoy a resplendent light and the sublime spectacle of the infinite» — el contraste con que describe los estados del espíritu errante, de los que no pueden salir de su esfera a los que gozan del espectáculo del infinito.

«There are therefore many mansions, although they are neither circumscribed nor localized» — y la conclusión del parágrafo: hay muchas moradas, aunque no estén circunscritas ni localizadas.

«From the teaching given by the Spirits, one comes to understand that the various worlds are in conditions very different from one another as to the degree of advancement or the lower order status of their inhabitants» — parágrafo 3: expone como enseñanza recibida de los espíritus que los mundos difieren mucho entre sí por el grado de adelanto de sus habitantes.

«On lower order worlds, existence is completely material, the passions reign supreme and moral life is almost non existent. To the degree that moral life is developed, the influence of matter diminishes in such a way that, on more advanced worlds, life is entirely spiritual, so to speak» — y la escala que traza: en los mundos inferiores la existencia es enteramente material y en los más adelantados es enteramente espiritual.

«Although it is not possible to make an absolute classification of the various worlds, one can, nevertheless, due to their status and destiny, and based on the more accentuated differences, divide them in a general way as follows: primitive worlds, intended for the first incarnations of the human soul; worlds of trial and expiation, where evil dominates; regenerative worlds, where souls who still have something to expiate may absorb new strength by resting from the fatigue of struggle; happy worlds, where the good outweighs evil; and heavenly or divine worlds, the habitations of purified spirits» — parágrafo 4: la clasificación general de los mundos que propone, de los primitivos a los divinos, advirtiendo que no cabe una clasificación absoluta. El tramo se releyó entero en el crudo por ser largo.

«Earth belongs to the trial and expiation category, and that is why humans on it are the target of so many miseries» — y el lugar que le asigna a la tierra en esa escala: la categoría de prueba y expiación, de donde hace derivar las miserias humanas.

«Spirits who incarnate on any one world are not connected to it forever, nor do they complete on it all the progressive phases they must traverse in order to attain to perfection. When on one particular world they have reached the degree of advancement it offers, they go to a more advanced one, and so on until they have reached the state of pure spirits» — parágrafo 5: los espíritus no quedan ligados para siempre a un mundo y pasan a otro más adelantado al agotar lo que aquel ofrece. El tramo se releyó entero en el crudo por ser largo.

«It is a recompense for them to go to a world of a higher order, just as it is a punishment to prolong their stay on an unhappy world or to be relegated to one that is even unhappier than the one they are forced to leave if they have been obstinate in evil» — y el sistema de premio y castigo que de ahí saca: pasar a un mundo superior es recompensa, y prolongar la estancia en uno desdichado, castigo. El tramo se releyó entero en el crudo por ser largo.

«Surprised at finding on earth so much wickedness and evil passion, so many miseries and infirmities of every sort, one might come to the conclusion that the human species is a very sad thing indeed» — parágrafo 6: parte del juicio que suscita la miseria terrena y lo objeta por el punto de vista limitado de quien lo emite.

«One must remember that not all of humankind is to be found on the earth, but only a tiny fraction of it. Actually, the human species entails all beings endowed with reason, who populate» — y el argumento con que lo objeta: no toda la humanidad está en la tierra, sino una fracción mínima, porque la especie humana abarca a todos los seres dotados de razón; el tramo se corta en el cambio de plana.

«Much less than that of a tiny village when compared to a great empire» — la proporción con que remata esa objeción: la población de la tierra frente a la de todos los mundos es menos que una aldea frente a un gran imperio.

«One would form a very erroneous idea of the inhabitants of a large city if they were judged by the populace of its infamous and sordid quarters» — parágrafo 7: el símil de la ciudad juzgada por sus barrios infames, con que explica el aspecto que ofrece la tierra.

«imagine the earth as being a sordid district, a hospital, a penitentiary and an unhealthy region – because it is all of these at once – and you will understand why afflictions outweigh joys» — y la figura con que define a la tierra: barrio sórdido, hospital, penitenciaría y región insalubre a la vez, de donde hace seguir que las aflicciones superen a las alegrías.

«And just as one leaves the hospital when one has been cured and the prison when one has served one’s time, humans leave the earth for happier worlds when they have been healed of their moral infirmities» — el remate del símil: como se sale del hospital curado y de la prisión cumplida la pena, se deja la tierra por mundos más felices al sanar de las enfermedades morales.

«The catagorizing of worlds as either less evolved or highly evolved is more relative than absolute. A world is less evolved or highly evolved in relation to those that are above or below it on the scale of progression» — abre el parágrafo 8, primera instrucción de los espíritus del capítulo III: la calificación de un mundo como inferior o superior es relativa y no absoluta; el troceo imprime *catagorizing*.

«On the least evolved worlds, the beings that inhabit them are, to a certain extent, rudimentary. They have the human form but are devoid of any beauty. Their instincts are not tempered by any sentiment of refinement or benevolence, or by any notions of right or wrong. Brute force is the only law» — la misma instrucción describe a los habitantes de los mundos menos adelantados, con forma humana y sin nociones de bien y de mal, regidos por la fuerza bruta. El tramo se releyó entero en el crudo por ser largo.

«Nevertheless, God does not abandon any of his creatures; in the darkest depths of their mind lies the latent, sometimes more, sometimes less developed, vague intuition of a Supreme Being. This instinct is enough to render some more advanced than others and to prepare their ascension to a more complete life, for they are not degraded beings but children who are growing up» — y el límite que la misma instrucción pone a ese cuadro: la intuición vaga de un Ser Supremo basta para prepararlos, porque no son seres degradados sino niños que crecen. El tramo se releyó entero en el crudo por ser largo.

«Let not your hearts be troubled. You believe in God, believe also in me. There are many dwellings in my Father’s house» — el pasaje evangélico con que abre el capítulo III; el troceo intercala aquí la nota del traductor y el tramo se corta, la transcripción sigue en la plana 76 y cierra con su referencia *(Jn. 14:1-3)*.

«it were not so I would have told you, for I am going to prepare the place, and after I have gone and have prepared the place for you, I will return and will take you with me, so that there where I am you may be also» — continuación de ese pasaje evangélico en la plana siguiente, con la promesa de volver a tomar consigo a los suyos. El tramo se releyó entero en el crudo por ser largo.

«In worlds that have reached a highly evolved degree, the conditions of moral and material life are very different from those on earth. The corporeal form, as everywhere else, is always the human form, but embellished, perfected and, above all, purified» — parágrafo 9: la instrucción describe los mundos adelantados, donde la forma corporal sigue siendo humana pero embellecida, perfeccionada y purificada.

«The senses, more refined, have perceptions that the denseness of the organs stifle on this world. The specific lightness of the body enables rapid and easy locomotion; instead of dragging itself laboriously over the ground, it glides – so to speak – over the surface or sails through the air with no other» — la misma instrucción atribuye a esos cuerpos sentidos más finos y una ligereza que permite deslizarse en vez de arrastrarse por el suelo. El tramo se releyó entero en el crudo por ser largo.

«Depending on their wishes, humans retain the features of their past migrations and appear to their friends as they were known to them, but illuminated by a divine light and transfigured by inner impressions that are always of an elevated nature» — y lo que la instrucción dice del reconocimiento entre los que allí viven: conservan a voluntad los rasgos de sus migraciones pasadas, iluminados por una luz divina. El tramo se releyó entero en el crudo por ser largo.

«In principle, longevity is proportional to the degree of advancement of each world. Death holds none of the horrors of decomposition. Far from being an object of dread, it is regarded as a happy transformation, because on such worlds the doubt as to the future does not exist» — parágrafo 9, en su segunda mitad: la longevidad proporcional al grado de adelanto del mundo, y la muerte tenida por transformación feliz donde no existe la duda sobre el porvenir. El tramo se releyó entero en el crudo por ser largo.

«On such blissful worlds, relationships between nations are always friendly and are never disturbed by the ambition of dominating their neighbor, or by war, which is its consequence» — parágrafo 10: la instrucción describe las relaciones entre naciones en los mundos dichosos, sin ambición de dominio ni guerra.

«There are no masters, slaves or privileges of birth; only moral and intellectual ascendancy establish the differences of conditions and confer supremacy. Authority is always respected, for it is conferred only on those who have merit and it is always exercised with justice» — y el orden social que les atribuye: sin amos, esclavos ni privilegios de nacimiento, con la ascendencia moral e intelectual por única diferencia. El tramo se releyó entero en el crudo por ser largo.

«Humans do not try to raise themselves above others, but only above themselves by striving for perfection. Their objective is to reach the class of the pure spirits, and this unceasing desire is not a torment but a noble ambition that makes them study ardently in order to become like them» — la ambición que la instrucción declara propia de esos mundos: elevarse no por encima de los demás sino de sí mismos.

«Hatred, petty jealousies and the menial covetousness of envy are unknown. A bond of love and fraternity unites all humans; the strongest help the weakest» — y lo que allí declara desconocido: el odio, los celos y la codicia de la envidia, con un lazo de amor y fraternidad que une a todos.

«On your world, you need evil in order to sense the good; night to admire the light; sickness to appreciate health. On highly evolved worlds such contrasts are not necessary» — parágrafo 11: la instrucción opone la tierra, donde hace falta el mal para sentir el bien, a los mundos adelantados, donde el contraste no es necesario.

«This is what the human spirit finds most difficult to comprehend; ingenious at painting the torments of hell, it could never represent the delights of heaven. Why not? Because, being little-evolved, it has borne only pain and misery, and not having glimpsed the heavenly splendor, it can only speak of what it knows» — y la razón que da de que el espíritu humano pinte bien el infierno y mal el cielo: solo ha conocido el dolor y no puede hablar sino de lo que sabe. El tramo se releyó entero en el crudo por ser largo.

«Nevertheless, such fortunate worlds are not privileged, for God is not partial toward any of his children. He gives to all the same rights and faculties to ascend to such worlds. God makes all start from the same point and endows no one with more than the others» — parágrafo 12: la instrucción niega que esos mundos sean privilegio, porque Dios da a todos los mismos derechos y facultades y hace partir a todos del mismo punto. El tramo se releyó entero en el crudo por ser largo.

«The highest positions are accessible to all, and it is their responsibility to win them through labor, to reach them as soon as possible or to linger through centuries and centuries in the underworlds of humankind» — el cierre del parágrafo 12, que el impreso atribuye a un resumen de la enseñanza de todos los espíritus: las posiciones más altas son accesibles a todos y toca a cada quien ganarlas con su trabajo.

«What more can I tell you about worlds of expiation than what you already know, since all you have to do is consider the earth that you inhabit? The superior intelligence of a large number of its inhabitants indicates that it is not a primitive world meant for the incarnation of spirits who have just left the hands of the Creator» — abre el parágrafo 13, la instrucción firmada St. Augustine (Paris, 1862), que toma a la tierra misma por ejemplo de mundo de expiación. El tramo se releyó entero en el crudo por ser largo.

«The innate qualities they bring with them are proof that they have already lived and achieved a certain amount of progress. However, the numerous vices to which they are inclined are also an indication of great moral imperfection» — la misma instrucción lee en las cualidades innatas la prueba de que sus habitantes ya vivieron, y en sus vicios el indicio de gran imperfección moral.

«This is why God has placed them on an ungrateful earth: so that they may expiate on it their wrongs through pain-filled labor and the miseries of life until they have merited going to a happier world» — y la explicación que da de la condición terrena: expiar los propios extravíos con el trabajo penoso y las miserias de la vida.

«Nevertheless, not all the spirits that incarnate on the earth are sent there in expiation. The so-called primitive1 peoples are spirits who have just left infancy, and who are there for an education, so to speak, and to develop themselves through contact with more-advanced spirits» — parágrafo 14: la instrucción distingue a los espíritus enviados en expiación de los que llegan para educarse, y a estos los sitúa entre los pueblos que llama primitivos. El tramo se releyó entero en el crudo por ser largo.

«They have been relegated to living for a time among less advanced spirits, and since they carry with them their developed intelligence and the seed of acquired knowledge, they have the mission of helping them advance» — continuación en la plana siguiente: la instrucción les asigna además una misión, ayudar a avanzar a los espíritus menos adelantados entre los que quedan relegados.

«That is why punished spirits are found in the midst of the most intelligent peoples. Having more sensitivity, the miseries of life are bitterer to them because sufferings bruise them more deeply than they bruise the primitive peoples, whose moral sense is more obtuse» — y la consecuencia que saca: los espíritus castigados se encuentran entre los pueblos más inteligentes, y por tener más sensibilidad sufren más. El tramo se releyó entero en el crudo por ser largo.

«Consequently, the earth portrays one of the types of expiatory worlds, whose variety is infinite, although they all possess the common characteristic of serving as a place of exile for spirits who rebel against the law of God» — parágrafo 15: la tierra como uno de los tipos de mundo expiatorio, lugar de destierro para los espíritus rebeldes a la ley de Dios.

«It is thus that God, in his divine goodness, enables punishment itself to revert to the advantage of the spirit’s progress» — el cierre de la instrucción firmada St. Augustine (Paris, 1862): el castigo mismo revierte en provecho del progreso del espíritu.

«Each planetary vortex, moving in space around a common center, draws along with it its own worlds: primitive, exile, trial, regenerative and blissful» — parágrafo 16, instrucción de St. Augustine: cada torbellino planetario arrastra consigo sus mundos primitivos, de destierro, de prueba, regeneradores y dichosos.

«But alas! There are those who succumb, and God, not desiring their annihilation, permits them to go to those worlds where, from incarnation to incarnation, they purify and regenerate themselves, and return worthy of the glory that has been reserved for them» — la misma instrucción describe la función de los mundos regeneradores: Dios no quiere la aniquilación de quien sucumbe y le permite purificarse de encarnación en encarnación. El tramo se releyó entero en el crudo por ser largo.

«Regenerative worlds serve as a transition between worlds of expiation and worlds of bliss. The repentant soul finds peace and repose on them, and ends up purifying itself» — parágrafo 17: los mundos regeneradores definidos como transición entre los de expiación y los de dicha.

«on regenerative worlds there is no longer the pride that renders your heart silent, the envy that tortures it and the hatred that suffocates it. The word love is written on every brow, a perfect equity governs social relationships, and all acknowledge God, endeavoring to evolve toward him by following his laws» — y lo que la instrucción dice que allí falta y allí sobra: sin orgullo, envidia ni odio, con la palabra amor escrita en toda frente y una equidad perfecta en las relaciones sociales. El tramo se releyó entero en el crudo por ser largo.

«Nonetheless, on them there is still not perfect bliss, but the dawning of happiness» — el límite que la instrucción le pone a esos mundos: no hay en ellos dicha perfecta sino el alba de la felicidad.

«Compared to the earth, these worlds are very happy, and many of you would be satisfied to settle on them, for they are the calm after the storm, the convalescence after a cruel disease» — la figura con que la instrucción los describe frente a la tierra: la calma después de la tormenta, la convalecencia después de una enfermedad cruel.

«But alas! On those worlds humans are still fallible and the spirit of evil has not completely lost its empire. Not to advance is to retreat, and if individuals are not firm on the pathway of the good, they may fall back to worlds of expiation where new and more fearsome trials await them» — parágrafo 18: la instrucción advierte que en esos mundos aún se puede caer, porque no avanzar es retroceder. El tramo se releyó entero en el crudo por ser largo.

«So at night, at the time of repose and prayer, contemplate that blue canopy and the innumerable spheres that shine above your heads, and ask yourselves which ones lead to God. Ask him for a regenerative world to open up to receive you after your expiation on the earth» — el cierre de la instrucción firmada St. Augustine (Paris, 1862): contemplar de noche las esferas y pedir que un mundo regenerador se abra tras la expiación terrena. El tramo se releyó entero en el crudo por ser largo.

«Progress is one of the laws of nature. All animate and inanimate beings of creation are submitted to it by the goodness of God, who wills for everything to grow and prosper» — parágrafo 19: la instrucción declara el progreso ley de la naturaleza a la que están sometidos todos los seres animados e inanimados.

«Death, which to humans appears to be the end of things, is only a means of reaching a more perfect state through transformation, since everything dies in order to be reborn, and nothing suffers annihilation» — y lo que la misma instrucción dice de la muerte: medio de alcanzar por transformación un estado más perfecto, porque todo muere para renacer.

«At the same time that living beings progress morally, the worlds they inhabit progress materially» — el paralelo que la instrucción traza: los seres vivos progresan moralmente y los mundos que habitan progresan materialmente.

«Thus, the progress of human beings, animals (their helpers), plants and the forms of habitations progress in parallel; nothing in nature remains stationary» — y el alcance que le da: hombres, animales, plantas y formas de habitación progresan en paralelo, y nada en la naturaleza queda estacionario.

«Spirits undergoing expiation are foreigners there, if we may so express ourselves. They have already lived on» — el origen que la instrucción de St. Augustine les asigna a los espíritus en expiación, extranjeros venidos de otros mundos; el troceo pega aquí la llamada de la nota del editor y el tramo se corta.

«It has arrived at one of its periods of transformation, in which, from being an expiatory world, it will become a regenerative one; then humans will be happy because God’s law will reign on it» — el cierre de la instrucción firmada St. Augustine (Paris, 1862) sobre el progreso de los mundos: la tierra en uno de sus periodos de transformación, de mundo expiatorio a regenerador.

«Jesus, having come to the outskirts of Caesarea Philippi, asked his disciples and said to them, “What do men say regarding the Son of Man? Who do they say I am?” They answered him, “Some say you are John the Baptist; others, Elijah, others Jeremiah or one of the prophets.” Jesus said to them, “And you, who do you say I am?” Simon Peter said to him, “You are the Christ, the Son of the living God» — el primero de los tres pasajes evangélicos con que abre el capítulo IV, la pregunta de Cesarea de Filipo con las respuestas que nombran a Juan el Bautista, Elías y Jeremías; el impreso cierra con *(Mt. 16:13-17; Mk. 8:27-30)*. El tramo se releyó entero en el crudo por ser largo.

«Meanwhile, when Herod the Tetrarch heard about everything that Jesus was doing, his spirit was perplexed, because some were saying that John had come back to life from among the dead; others that Elijah had appeared, and others that one of the ancient prophets had come back to life. Herod then said, “I had John beheaded, so who is this of whom I have heard such great things?” And he desired to see him» — el segundo pasaje evangélico del capítulo IV, la perplejidad de Herodes ante quien decían resucitado; el impreso cierra con *(Mk. 6:14-15; Lk. 9:7-9)*. El tramo se releyó entero en el crudo por ser largo.

«His disciples asked him, saying “Why, then, do the scribes say that it is necessary for Elijah to come first?” But Jesus answered them, “It is true that Elijah must come and reestablish all things. But I declare to you that Elijah has already come, and they did not recognize him, but treated him as they wished. It is likewise that they shall cause the Son of Man to suffer.” Then his disciples understood that it was John the Baptist about whom he had spoken to them» — el tercer pasaje evangélico del capítulo IV, sobre Elías que ya vino y no fue reconocido; el impreso cierra con *(Mt. 17:10-13; Mk. 9:10-12)*. El tramo se releyó entero en el crudo por ser largo.

«Reincarnation was part of the Jewish dogmas under the name resurrection. Only the Sadducees, who thought that everything ended with death, did not believe in it» — parágrafo 4: sostiene Kardec que la reencarnación formaba parte de los dogmas judíos bajo el nombre de resurrección, y que solo los saduceos no creían en ella.

«They designated by the word resurrection what Spiritism more correctly calls reincarnation» — la sustitución de términos que propone: lo que se llamaba resurrección es lo que el espiritismo llama reencarnación.

«Actually, resurrection supposes the return to life of the body that died, which science has demonstrated to be materially impossible, especially when the elements of that body were dispersed and absorbed long ago» — y la razón que da para distinguirlas: la resurrección supone volver a la vida el cuerpo muerto, cosa que declara materialmente imposible.

«Reincarnation is the return of a soul, or spirit, to corporeal life, but in another body newly formed for it and having nothing in common with the old one» — la definición que da de la reencarnación: vuelta del alma a la vida corporal en un cuerpo nuevo que nada tiene en común con el anterior.

«Hence, if, according to their belief, John the Baptist was Elijah, John’s body could not have been Elijah’s, since John had been seen as a child and his mother and father were known. John, then, could be Elijah reincarnated but not resuscitated» — y la aplicación del criterio al caso de Juan el Bautista: pudo ser Elías reencarnado pero no resucitado, porque se le vio niño y se conocía a sus padres. El tramo se releyó entero en el crudo por ser largo.

«Now, there was a man among the Pharisees named Nicodemus, a senator of the Jews, who went at night to meet Jesus and said to him, “Rabbi, we know you have come from God to instruct us as a doctor; for no one could perform the miracles you are doing if God were not with him.” Jesus answered him, “Verily, verily I say to you: no one can see the Kingdom of God unless he is born again» — el pasaje evangélico de Nicodemo con que el capítulo IV apoya la reencarnación, transcrito por el volumen; el impreso lo cierra más adelante con *(Jn. 3:1-12)*. El tramo se releyó entero en el crudo por ser largo.

«Nicodemus said to him, “How can a man who is already old be born? Can he enter his mother’s womb in order to be born a second time» — la objeción de Nicodemo dentro de ese mismo pasaje transcrito.

«whatever is born from the spirit is spirit. Do not be surprised that I have said to you that it is necessary for you to be born again. The spirit blows wherever it wishes and you hear its voice, but you do not know where it comes from or where it is going. The same occurs with every man who is born of the spirit» — la continuación del pasaje de Nicodemo en la plana siguiente, con el viento del espíritu que sopla donde quiere. El tramo se releyó entero en el crudo por ser largo.

«The thought that John the Baptist was Elijah and that the prophets could live again on the earth may be found in many passages of the Gospels» — parágrafo 6: señala que la idea de que Juan el Bautista fuera Elías recorre muchos pasajes de los Evangelios.

«If this belief had been in error, Jesus would not have failed to combat it just as he combated so many others; far from it – he sanctioned it with all his authority and set it as a principle and necessary condition when he said: “No one can see the Kingdom of Heaven if he is not born again» — y el argumento que saca de ahí: si la creencia hubiera sido errónea, Jesús la habría combatido como combatió otras, y en cambio la sancionó con su autoridad. El tramo se releyó entero en el crudo por ser largo.

«Osterwald’s translation is in accordance with the original text. It reads: “Not born again of water and of the spirit.” That of Sacy reads: “of the Holy Spirit”; that of Lamennais» — nota de autor, firmada *– Auth.*, que coteja tres traducciones francesas: la de Osterwald conforme al original, y las de Sacy y Lamennais con el Espíritu Santo.

«The ancients’ knowledge regarding the physical sciences was highly imperfect, because they believed that the earth had arisen from the waters, and that is the reason they regarded water as the absolute generative element» — parágrafo 8: atribuye a los antiguos la creencia de que la tierra surgió de las aguas y de ahí el agua como elemento generador absoluto.

«According to this belief, water became the symbol of the material nature, just as spirit was the symbol of the intelligent nature» — y la clave de lectura que propone: el agua como símbolo de la naturaleza material y el espíritu como símbolo de la inteligente.

«thus mean, “If humans are not born again with their body and their soul.” This is the sense in which these words were originally understood» — la traducción que propone de la frase evangélica: renacer con su cuerpo y con su alma.

«Here, Jesus makes a positive distinction between spirit and body. “Whatever is born of the flesh clearly indicates that only the body proceeds from the body and that the spirit is independent of it» — y el apoyo que encuentra en la frase siguiente del mismo pasaje: solo el cuerpo procede del cuerpo y el espíritu es independiente de él.

«In this latter acceptation, “you do not know where it comes from or where it is going” means that no one knows what the spirit had been or what it will be» — parágrafo 9: la lectura que hace del viento del espíritu aplicada al alma humana, que nadie sabe lo que fue ni lo que será.

«In any case, this passage is the consecration of the principle of the pre-existence of the soul, and consequently, the plurality of existences» — y lo que saca de ese pasaje: la consagración del principio de la preexistencia del alma y, por tanto, de la pluralidad de existencias.

«If the principle of reincarnation as expressed in John could be strictly interpreted in a purely mystical sense, the same could not apply to this passage from Matthew, which is unmistakable: “HE HIMSELF is Elijah, who must come.” Here there is neither symbol nor allegory – it is a positive affirmation» — parágrafo 11: distingue el pasaje de Juan, que admitiría lectura mística, del de Mateo, que declara afirmación positiva sin símbolo ni alegoría. El tramo se releyó entero en el crudo por ser largo.

«Hence, since John was none other than Elijah himself, Jesus was alluding to the time when John was living under the name of Elijah» — y la consecuencia que extrae: Jesús aludía al tiempo en que Juan vivía bajo el nombre de Elías.

«is another allusion to the violence of the Mosaic Law, which ordered the extermination of the infidels to win the Promised Land, the Paradise of the Hebrews, whereas according to the new law, heaven is won by charity and kindness» — la lectura que hace de la violencia con que se toma el reino: alusión a la ley mosaica que mandaba exterminar a los infieles, frente a la ley nueva en que el cielo se gana por la caridad.

«These words, so frequently repeated by Jesus, clearly state that not everyone was in a condition to understand certain truths» — lo que lee en la fórmula del que tenga oídos: que no todos estaban en condición de entender ciertas verdades.

«The words “If a man is not born again of water and of the spirit” have been interpreted in the sense of regeneration through the waters of baptism, but the original text simply stated “Not born again of water and of the spirit,” whereas in some translations the words of the spirit have» — parágrafo 7: objeta la lectura bautismal de la frase y señala que algunas traducciones cambiaron del espíritu por del Espíritu Santo; el tramo se corta en el cambio de plana y la frase acaba en la 95. Releído entero en el crudo.

«This crucial point stands out in the first commentaries written on the Gospels and will someday be confirmed beyond a doubt» — y lo que Kardec anuncia sobre ese punto: que resalta en los primeros comentarios escritos sobre los Evangelios y que algún día quedará confirmado.

«Now, since the time of John the Baptist until the present, the kingdom of heaven has been taken by violence, and violent are those who obtain it, for up until John, all the prophets and the law thus prophesied. And if you wish to understand what» — el pasaje evangélico del parágrafo 10, sobre el reino de los cielos tomado por la violencia; el tramo se corta en el cambio de plana y la transcripción acaba en la 97 con *(Mt. 11:12-15.)*.

«This passage from Isaiah is also quite explicit: “Those of your people who have been made to die shall live again.” If the prophet had intended to speak of the spirit life, if he had wanted to say that those who had been made to die were not dead in spirit, he would have said: “live still,” and not “will live again.” In the sense of the spirit, these words would be a contradiction since they would imply an interruption in the life of the soul. In the sense of moral regeneration, however, they would be the negation of eternal punishment, since in principle they establish that all those who are dead will live again» — parágrafo 13: la lectura que hace del pasaje de Isaías, donde el vivirán de nuevo excluye tanto la vida del espíritu como la regeneración moral. El tramo se releyó entero en el crudo por ser largo.

«But when a man has died once, when his body, separated from his spirit, has been consumed, what does he become? Having died once, can he live again? In this war in which I find myself every day of my life, I wait for my transformation to come» — parágrafo 14: el pasaje de Job en la traducción de Le Maistre de Sacy, primera de las tres versiones que el volumen enfrenta.

«When a man dies, he loses all his strength and expires; afterward, where is he? If a man dies, will he live again? Will I wait all the days of my struggle until that one in which some kind of transformation comes to me» — el mismo pasaje de Job en la traducción protestante de Osterwald, segunda de las tres versiones enfrentadas.

«When a man has died, he lives forever; the days of my earthly existence ending, I will wait, because to it I shall return» — y el mismo pasaje en la versión que el volumen atribuye a la Iglesia griega, tercera de las tres; las discrepancias entre las tres quedan consignadas sin armonizar.

«The idea of dying once and living again implies dying and living again several times» — parágrafo 15: la lectura que hace de la frase de Job, donde morir una vez y volver a vivir implica morir y vivir varias veces.

«Job seems to place himself after death in the interval that separates one existence from another and says that there he will await his return» — y la lectura del yo esperaré: Job se sitúa en el intervalo que separa una existencia de otra.

«Hence, there is no doubt that under the name resurrection, the principle of reincarnation was one of the fundamental beliefs of the Jews; that it was confirmed by Jesus and the prophets formally, from which it follows that to deny reincarnation is to deny the words of Christ himself» — parágrafo 16: la conclusión del tramo doctrinal, que la reencarnación bajo el nombre de resurrección era creencia fundamental de los judíos. El tramo se releyó entero en el crudo por ser largo.

«When one wants to go from the effects to the cause, reincarnation emerges as an absolute necessity, a condition inherent to humanity; in other words, as a law of nature» — parágrafo 17: el segundo apoyo que invoca, el filosófico, donde la reencarnación aparece como necesidad absoluta y ley de la naturaleza.

«Only the doctrine of reincarnation can tell human beings where they came from, where they are going and why they are on the earth, and justify all the anomalies and all the apparent injustices that life presents» — y lo que le adjudica en exclusiva a esa doctrina: decir de dónde viene el hombre, adónde va y por qué está en la tierra. El tramo se releyó entero en el crudo por ser largo.

«Without the principle of the pre-existence of the soul and the plurality of existences, most of the maxims in the Gospel are unintelligible, and that is why they have given way to such contradictory interpretations. This principle is the key that must restore them to their true meaning» — el lugar que le da a ese principio dentro del libro: sin él la mayor parte de las máximas del Evangelio quedan ininteligibles. El tramo se releyó entero en el crudo por ser largo.

«Family ties are not destroyed by reincarnation, as certain persons believe; on the contrary, they are strengthened and become tighter. It is the opposite principle that does destroy them» — parágrafo 18: niega que la reencarnación destruya los lazos de familia y sostiene lo contrario, que los estrecha.

«In the spirit world, spirits form groups or families united by affection, sympathy and similar inclinations. These spirits, happy at being together, seek out one another. Incarnation separates them only momentarily, because after their reentry into the errant state they meet again like friends who have returned from a journey. Frequently, they even follow one another into incarnation, wherein they are reunited in the same family or the same circle, working together for their mutual advancement» — expone cómo entiende esos lazos: los espíritus forman en el mundo espiritual grupos o familias unidas por afecto y simpatía, y la encarnación solo los separa un momento. El tramo se releyó entero en el crudo por ser largo.

«It is to be understood that we are here referring to real affection from soul to soul, the only affection that survives the destruction of the body» — y el límite que pone a esa continuidad: solo el afecto de alma a alma sobrevive a la destrucción del cuerpo.

«There are no lasting affections except spiritual ones; physical affections die out with the cause that gave rise to them; but that cause no longer exists in the world of spirits, whereas the soul exists forever» — la distinción que hace entre afectos espirituales y físicos: los segundos se extinguen con la causa que los engendró.

«God allows such incarnations of antipathetic or foreign spirits within families with the dual objective of serving as a trial for some and as a means of advancement for others» — parágrafo 19: la función que asigna a las encarnaciones de espíritus antipáticos dentro de una familia, prueba para unos y medio de adelanto para otros.

«It is thus that the fusion amongst different categories of spirits is established, as occurs on the earth amongst ethnicities and cultures» — y el paralelo con que lo explica: la fusión entre categorías de espíritus como la que ocurre en la tierra entre etnias y culturas.

«The fear of the unending increasing of kinship as a consequence of reincarnation is a selfish fear, which demonstrates that one does not feel a sufficiently broad love to carry it over to a large number of individuals» — parágrafo 20: llama temor egoísta al miedo de que la reencarnación multiplique sin fin el parentesco.

«There he will always re-encounter only the same objects of his affection, those who had been connected with him while on earth under various relationships, or perhaps even the same ones» — y la respuesta de fondo que da: en el mundo espiritual se reencuentran siempre los mismos objetos del afecto.

«Let us now look at the consequences of the “non-reincarnation” doctrine. This doctrine necessarily annuls the pre-existence of the soul. Since souls are created at the same time as the body, there are no previous links between them. They are complete strangers to one another» — parágrafo 21: expone lo que a su juicio se sigue de negar la reencarnación, que las almas creadas con el cuerpo no tienen vínculo previo y son extrañas entre sí. El tramo se releyó entero en el crudo por ser largo.

«The kinship between families is thus reduced solely to corporeal kinship without any spiritual link» — y la consecuencia que saca: el parentesco queda reducido al corporal, sin vínculo espiritual.

«This definitive fixing of their destiny implies the cessation of all progress, because if there is any progress at all, there is no longer a definitive destiny» — parágrafo 22: la objeción que hace al destino fijado tras una sola existencia, que implica el cese de todo progreso.

«With reincarnation and the progress that results from it, all those who have loved one another meet again on earth and in space, gravitating together to reach God» — y lo que opone: con la reencarnación los que se amaron se reencuentran en la tierra y en el espacio, gravitando juntos hacia Dios.

«In summary, four alternatives are presented to humans for their future beyond the grave: first, nothingness, according to the materialist doctrine; second, absorption into the universal whole, according to the pantheistic doctrine; third, individuality with a definitive fixed fate, according to the Church’s doctrine; fourth, individuality with unending progress, according to the Spiritist doctrine» — parágrafo 23: el censo de las cuatro alternativas que reconoce sobre el más allá, la materialista, la panteísta, la de la Iglesia y la espírita. El tramo se releyó entero en el crudo por ser largo.

«with the plurality of existences, which is inseparable from gradual progression, there is certainty about the continuity of relationships between those who love one another, and this is what comprises the true family» — y el criterio con que las compara: solo la pluralidad de existencias da certeza de la continuidad de las relaciones entre quienes se aman. El tramo se releyó entero en el crudo por ser largo.

«Incarnation per se does not have precisely traced limits if the term is understood as referring to the envelope that comprises the body of the spirit, considering the fact that the materiality of this envelope diminishes as the spirit purifies itself» — parágrafo 24, instrucción firmada St. Louis (Paris, 1859): la encarnación no tiene límites trazados, porque la materialidad de la envoltura disminuye a medida que el espíritu se purifica.

«At a higher degree, it is diaphanous and almost fluidic. Degree by degree it is dematerialized and ends up melding with the perispirit. Depending on the world on which the spirit is called to live, the spirit takes on the envelope appropriate to the nature of that world» — la misma instrucción describe la gradación de la envoltura hasta fundirse con el periespíritu, según el mundo en que el espíritu ha de vivir. El tramo se releyó entero en el crudo por ser largo.

«If incarnation is considered from the material point of view – as is the case here on earth – it could be stated that it is limited to less evolved worlds» — y la precisión que la instrucción añade: mirada desde el punto de vista material, la encarnación se limita a los mundos menos adelantados.

«One must also consider the fact that in the errant state, that is, in the intervals between corporeal existences, the situation of the spirit is in keeping with the nature of the world to which it is connected according to its degree of advancement; that in the errant state it is more or less happy, free and enlightened according to the degree of its dematerialization» — el cierre de la instrucción firmada St. Louis (Paris, 1859): en el estado errante la situación del espíritu depende del mundo al que está ligado y de su grado de desmaterialización. El tramo se releyó entero en el crudo por ser largo.

«The passage of spirits through corporeal life is necessary so that they may accomplish, with the help of physical action, the designs whose execution God has entrusted to them. This is necessary for them because the activity they are obliged to perform helps the development of their intelligence» — parágrafo 25, segunda instrucción firmada St. Louis (Paris, 1859): el paso por la vida corporal es necesario para cumplir los designios encomendados y desarrollar la inteligencia. El tramo se releyó entero en el crudo por ser largo.

«God, being supremely just, must regard all his children equally; that is why he gives all of them the same starting point, the same aptitude, the same obligations to fulfill and the same freedom to act. Any privilege would be a preference and any preference an injustice» — la misma instrucción funda en la justicia de Dios la igualdad de punto de partida: todo privilegio sería preferencia y toda preferencia injusticia. El tramo se releyó entero en el crudo por ser largo.

«those who make bad use of the freedom that God has granted them delay their advancement; it is thus that by their obstinacy they may prolong indefinitely the need to reincarnate, and it is at that point that incarnation becomes a punishment» — y el punto en que la instrucción admite que la encarnación sea castigo: cuando la obstinación prolonga indefinidamente la necesidad de reencarnar.

«A rough comparison will make this difference more understandable. Students can reach degrees of knowledge only after having passed through the series of classes leading to it. These classes, whatever the work they require, are a means for reaching the objective and not a punishment. Diligent students shorten the way and encounter fewer thorns along it. It is otherwise for those whose negligence and laziness obligate them to repeat certain classes. It is not the class work that is a punishment, but the obligation to recommence the same work» — parágrafo 26, comentario de Kardec rotulado *Comment:*: el símil de las clases que el alumno negligente ha de repetir, donde el castigo no es el trabajo sino repetirlo. El tramo se releyó entero en el crudo por ser largo.

«Might spirits incarnate only once on the same globe and fulfill their many existences on different spheres? This opinion would be acceptable only if all the humans on earth were at the same intellectual and moral level. The differences among them, from primitives to civilized individuals, show the many degrees that they are called to ascend» — el comentario del parágrafo 26 objeta que un espíritu encarne una sola vez en cada globo: las diferencias entre los hombres de la tierra muestran los muchos grados que han de subir. El tramo se releyó entero en el crudo por ser largo.

«But what would be the useful purpose of the ephemeral incarnations of children who die very young? They would have suffered without profiting either themselves or others. God, whose laws are all supremely wise, does nothing useless» — y el argumento que añade contra esa hipótesis: qué finalidad útil tendrían las encarnaciones efímeras de los niños que mueren muy pequeños.

«Through reincarnation on the same globe, God has willed that the same spirits come into contact with one another again for the chance to repair their mutual offenses. Because of their previous relationships, God wishes furthermore to establish family ties on a spiritual basis and to support the principles of solidarity, fraternity and equality as a natural law» — la función que atribuye a la reencarnación en el mismo globo: que los mismos espíritus vuelvan a encontrarse para reparar sus ofensas mutuas. El tramo se releyó entero en el crudo por ser largo.

«Blessed are they who weep, for they shall be comforted. Blessed are they who hunger and thirst for righteousness, for they shall be filled. Blessed are they who suffer persecution because of righteousness, for the kingdom of heaven is theirs» — el primer pasaje evangélico del capítulo V, las bienaventuranzas de los que lloran, tienen hambre y sed de justicia y padecen persecución; el impreso cierra con *(Mt. 5:4, 6, 10)*.

«You are blessed, you who are poor, for the kingdom of heaven is yours. You are blessed, you who now hunger, for you shall be filled. You are fortunate, you who now weep, for you shall laugh» — el segundo pasaje evangélico del capítulo V, en la versión de Lucas; el impreso cierra con *(Lk. 6:20, 21)*.

«But woe to you who are rich! For you have your consolation in this world. Woe to you who are filled, for you shall be hungry. Woe to you who now laugh, for you shall be reduced to mourning and tears» — el reverso de esas bienaventuranzas que el volumen transcribe a continuación; el impreso cierra con *(Lk. 6:24, 25)*.

«The compensations that Jesus promises to the afflicted of the earth cannot occur except in the future life. Without certainty about the future, these maxims would be nonsense; even more, they would be a falsehood» — parágrafo 3: sitúa en la vida futura las compensaciones prometidas a los afligidos, sin las cuales declara que esas máximas serían un sinsentido.

«Faith in the future might offer consolation and lead to patience, but it does not explain these anomalies, which appear to belie God’s justice» — el límite que le pone a la sola fe en el porvenir: consuela y lleva a la paciencia, pero no explica esas anomalías.

«However, if one believes in God, one cannot conceive of God apart from infinite perfection. God must be all powerful, wholly just and wholly good; otherwise, God would not be God» — el principio del que parte para resolverlas: quien cree en Dios no puede concebirlo sino como perfección infinita.

«Therefore, the vicissitudes of life have a cause, and since God is just, that cause must also be just» — y la consecuencia que saca: si Dios es justo, la causa de las vicisitudes de la vida también ha de ser justa.

«The vicissitudes of life are of two types, or if one prefers, they have two very different sources that are important to differentiate: some have their cause in the present life; others outside of it» — parágrafo 4: la división que hace de las vicisitudes de la vida, las que tienen su causa en la vida presente y las que la tienen fuera de ella.

«On searching for the source of earthly misfortunes, it will be realized that many are the natural consequence of the character and behavior of those who bear them» — y lo que atribuye a la primera clase: consecuencia natural del carácter y la conducta de quien las soporta.

«How many unfortunate marriages there are because they result from calculated self-interest or vanity, and because the heart has played no part» — una de las series de ejemplos con que ilustra esas desdichas de causa presente, los matrimonios desdichados nacidos del cálculo o de la vanidad.

«How many parents are unhappy with their children because they did not combat their bad inclinations right from the start! Whether from weakness or indifference, they allowed the seeds of pride, selfishness and foolish vanity to develop in them, withering their hearts. Afterward – much later – in reaping what they have sown, they are surprised and afflicted by their children’s lack of respect and gratitude» — y el ejemplo con que cierra la serie: los padres que no combatieron a tiempo las malas inclinaciones de sus hijos y luego cosechan lo que sembraron. El tramo se releyó entero en el crudo por ser largo.

«Humans are thus in the majority of cases the artisans of their own misfortunes» — la conclusión del parágrafo: en la mayoría de los casos los hombres son los artífices de sus propias desdichas; el tramo se corta en el cambio de plana.

«they find it simpler and less humiliating to their vanity to accuse fate, Providence, bad luck or their unlucky star, whereas their unlucky star lies in their own carelessness» — y lo que señala que se hace en su lugar: acusar al destino, a la Providencia o a la mala estrella, cuando la mala estrella está en el propio descuido.

«Human law reaches certain wrongs and punishes them; condemned persons can thus be said to bear the consequences of what they have done. However, the law does not and cannot reach every wrong; it touches mainly the wrongs that harm society and not the ones that harm those who commit them» — parágrafo 5: distingue el alcance de la ley humana, que toca sobre todo las faltas que dañan a la sociedad, del de la ley divina. El tramo se releyó entero en el crudo por ser largo.

«There is no wrong, no matter how small, or any infraction of the divine law that does not have powerful and unavoidable consequences that may be more regrettable or less so» — y lo que sostiene de la ley divina: ninguna falta ni infracción queda sin consecuencias poderosas e inevitables.

«The suffering that is the sin’s consequence is a warning that they have erred. It gives them experience, enabling them to sense the difference between good and evil and the need to improve themselves so that in the future they may avoid what has been for them a source of bitterness» — la función que asigna al sufrimiento: advertencia del error y experiencia que hace sentir la diferencia entre el bien y el mal. El tramo se releyó entero en el crudo por ser largo.

«Nonetheless, just as the sun rises the next day for the worker and a new day begins that allows him or her to make up for lost time, so also after the night of the grave, the sun will shine with a new life, making it possible to take advantage of the experiences of the past and make good resolutions for the future» — la figura con que cierra el parágrafo: como el sol sale al día siguiente para el jornalero, tras la noche del sepulcro alumbra una vida nueva. El tramo se releyó entero en el crudo por ser largo.

«However, if there are misfortunes in this life of which humans are the primary cause, there are others which, at least in appearance, are completely foreign to them and which seem to touch them fatalistically» — parágrafo 6: pasa a las desdichas ajenas a la conducta presente, las que parecen tocar fatalmente a quien las sufre.

«Those who are born into such conditions have obviously done nothing in their present life to deserve, without compensation, such a sad fate, which they could not avoid, which they are powerless to change by themselves, and which puts them at the mercy of public commiseration» — y el caso que declara insoluble por la sola vida presente: quien nace en tales condiciones nada hizo en ella para merecerlas. El tramo se releyó entero en el crudo por ser largo.

«These are problems that no philosophy has yet been able to resolve, anomalies that no religion has been able to justify, and which would be the negation of God’s goodness, justice and providence according to the hypothesis that the soul is created at the same time as the body and that its fate is irrevocably set after a stay of but a few instants upon the earth» — declara que ninguna filosofía ha resuelto ese problema ni ninguna religión lo ha justificado bajo la hipótesis del alma creada con el cuerpo. El tramo se releyó entero en el crudo por ser largo.

«Nevertheless, in virtue of the axiom that every effect has a cause, these miseries are effects that must have a cause, and if one believes in a just God, then that cause must also be just. Consequently, since the cause always precedes the effect, and since the cause in this case cannot be found in the present life, then it must be prior this life, that is, it belongs to a previous existence» — el razonamiento con que desemboca en la existencia anterior: todo efecto tiene una causa, y si la causa no está en la vida presente, es anterior a ella. El tramo se releyó entero en el crudo por ser largo.

«If we have not done evil in this life, then we did it in another. This is an alternative that is impossible to escape» — y la alternativa con que cierra el argumento: si no se hizo el mal en esta vida, se hizo en otra.

«The prosperity of evil persons is only momentary and if they do not expiate their evil today, they will tomorrow; likewise, those who suffer today are expiating their past» — la consecuencia práctica que saca: la prosperidad del malo es momentánea y quien sufre hoy expía su pasado.

«Sufferings due to prior causes are frequently, like those that arise from current wrongs, the natural consequence of wrongs that were committed previously; that is, through justice that is strictly meted out, humans bear what they made others bear» — parágrafo 7: la ley de correspondencia que traza entre falta y expiación, soportar lo que se hizo soportar a otros.

«If they were hard and inhumane, they might in turn be treated harshly and inhumanely; if they were proud, they might be born into humiliating conditions; if they were miserly or selfish, or if they made bad use of their wealth, they might be deprived of necessities; if they were bad children, they might suffer from their own children» — y la serie de ejemplos con que la desarrolla, del duro tratado con dureza al mal hijo que sufre de sus propios hijos. El tramo se releyó entero en el crudo por ser largo.

«Thus, through the plurality of existences and the function of the earth as an expiatory world, one can explain the anomalies displayed in the distribution of fortune and misfortune between good and bad persons on this» — cierra el parágrafo con la explicación que propone para la desigualdad de fortunas, la pluralidad de existencias y la función expiatoria de la tierra; el tramo se corta en el cambio de plana.

«However, if we elevate ourselves by means of thought so as to embrace a series of existences, we will see that everyone receives the share they deserve without harm to what will be given to them in the spirit world, and that God’s justice is never broken» — y el criterio con que la anomalía se disuelve, tras la reemisión del marcador de plana: abarcar con el pensamiento una serie de existencias y no solo la presente.

«Humans must never lose sight of the fact that they are on a less evolved world and that they are kept there solely because of their imperfections. With each vicissitude, they must tell themselves that if they belonged to a more advanced world, it would not be happening, and that it depends on them alone – by working to improve themselves – not to have to return to this world» — lo que pide tener presente ante cada vicisitud: que se está en un mundo poco adelantado y solo por las propias imperfecciones. El tramo se releyó entero en el crudo por ser largo.

«Life’s tribulations may be imposed on hardened spirits or those too ignorant to make a choice knowingly, but they are freely chosen and accepted by repentant spirits who want to repair the evil they committed and to try to do better» — parágrafo 8: distingue las tribulaciones impuestas a los espíritus endurecidos de las elegidas libremente por los arrepentidos.

«Therefore, tribulations are at the same time expiations that punish the past and trials for the future, which they prepare» — y la doble función que les asigna: expiaciones que castigan el pasado y pruebas para el porvenir.

«Hence, expiation always serves as a trial, but a trial is not always an expiation» — la distinción que fija entre prueba y expiación: toda expiación sirve de prueba, pero no toda prueba es expiación.

«On the other hand, one may consider as expiations those afflictions that provoke complaint and compel humans to rebel against God» — y el signo por el que propone distinguirlas: son expiación las aflicciones que provocan queja y hacen rebelarse contra Dios.

«They are like the passengers on a plague ship, to whom entrance to a town is forbidden until they have been purified» — parágrafo 10: el símil del barco apestado con que describe a los espíritus impuros, a los que se prohíbe la entrada en los mundos dichosos.

«But what is even harder to grasp is seeing benefits and misfortunes so unequally divided between» — la dificultad que Kardec declara mayor, ver el bien y el mal repartidos tan desigualmente entre el vicio y la virtud; el tramo se corta en el cambio de plana y la frase acaba en la 111.

«One must not think, however, that every instance of suffering endured on this world is necessarily the indication of a specific wrong. They are often simply trials chosen» — parágrafo 9: niega que todo sufrimiento indique una falta determinada; el tramo se corta en el cambio de plana y la frase acaba en la 118.

«It is the medicine that cleanses the sores and heals the patient. The graver the illness, the stronger the medicine must be» — el símil médico con que Kardec explica la proporción entre falta y expiación: cuanto más grave la enfermedad, más fuerte el remedio.

«It depends on them, through resignation, to make such suffering profitable and not to waste the fruit by complaining. Without resignation, they will have to start all over again» — y la condición que pone: la resignación hace provechoso el sufrimiento, y sin ella hay que volver a empezar.

«It is in vain that one objects that forgetfulness is an obstacle to taking advantage of experiences from previous lives. If God has deemed it appropriate to cast a veil over the past, it is because it must be useful» — parágrafo 11: responde a la objeción de que el olvido del pasado impida aprovechar la experiencia de las vidas anteriores.

«In certain cases, it could humiliate us greatly or perhaps exalt our pride, and for that very reason interfere with our free will. In any case, it would cause an unavoidable disturbance in social relationships» — los inconvenientes que atribuye al recuerdo de las vidas pasadas: humillación o exaltación del orgullo, y perturbación de las relaciones sociales.

«A spirit is frequently reborn into the same environment in which it has already lived, and finds itself in relationships with the same individuals in order to repair the evil it did to them. If it were to recognize in them those whom it used to hate, perhaps its hatred would reawaken. In any case, it would feel humiliated in the presence of those it offended» — y el caso concreto con que lo ilustra: el espíritu que renace entre los mismos con quienes tiene que reparar podría despertar su antiguo odio. El tramo se releyó entero en el crudo por ser largo.

«On being born, human beings bring with them whatever they have acquired. They are born as they have made themselves; each existence is for them a new starting point» — lo que sostiene que sí se conserva al nacer: lo adquirido, de modo que cada existencia es un nuevo punto de partida.

«their current evil tendencies are indicative of what still remains within them to be corrected, and that is what they should concentrate their attention on, for whatever has been corrected completely leaves no remaining trace» — y el criterio práctico que de ahí saca: las tendencias malas presentes indican lo que queda por corregir, porque lo corregido no deja rastro.

«Furthermore, this forgetfulness occurs only during corporeal life. Upon reentering the spirit life, the spirit reacquires its memories of the past» — el límite temporal que le pone al olvido: dura solo la vida corporal, y el espíritu recobra sus recuerdos al volver a la vida espiritual.

«It is not only after death that the spirit recovers the memories of its past. It can be stated that it never loses them, because experience proves that during incarnation, during the sleep of the body and while it enjoys a certain amount of liberty, the spirit is conscious of its previous acts. It knows why it is suffering and that it is suffering justly. Remembrance is blotted out only during the outward life of relationships» — y la precisión que añade: durante el sueño del cuerpo el espíritu es consciente de sus actos anteriores y sabe por qué sufre. El tramo se releyó entero en el crudo por ser largo.

«With the words, “Blessed are the afflicted, for they shall be consoled,” Jesus indicates simultaneously the compensation that awaits those who suffer and the resignation that leads one to bless suffering as a prelude to healing» — parágrafo 12: la lectura que hace de la bienaventuranza, compensación y resignación a la vez, con el sufrimiento por preludio de la curación.

«These words could also be translated like this: You should consider yourselves fortunate to suffer, because your pains in this world are the debt of your past wrongs. And these pains, if borne patiently while you are on earth, will save you from centuries of suffering in the future life. Hence, you should be happy because God has reduced your debt by permitting you to repay it now, which will guarantee you tranquility for the future» — la paráfrasis que propone de esa bienaventuranza: los dolores de este mundo son la deuda de los extravíos pasados, y pagarlos ahora ahorra siglos de sufrimiento. El tramo se releyó entero en el crudo por ser largo.

«Among these wrongs, one must put in first place the lack of submission to God’s will; therefore, if we complain in our afflictions and do not accept them with resignation and as something deserved, if we accuse God as unjust, we contract a new debt that causes the loss of the benefit that we could have gotten from suffering» — la falta que pone en primer lugar: la falta de sumisión a la voluntad de Dios, que hace perder el beneficio del sufrimiento. El tramo se releyó entero en el crudo por ser largo.

«Upon reentering the world of spirits, humans are like laborers who show up on payday. To some the Lord will say, “Here is your pay for the days you worked”; to others, the fortunate ones of earth, those who lived in idleness, who placed their happiness in the satisfactions of self-centeredness and in worldly pleasures, he will say, “Nothing is owed to you since you received your pay while on earth. Go and begin your task again» — el símil de los jornaleros el día de la paga, con la respuesta que asigna a los dichosos de la tierra que vivieron en la ociosidad. El tramo se releyó entero en el crudo por ser largo.

«Humans can either soften or increase the bitterness of their trials according to the manner in which they view earthly life» — parágrafo 13: sostiene que el modo de mirar la vida terrena suaviza o aumenta la amargura de las pruebas.

«They see it as a dot in the infinite; they grasp its brevity, and they tell themselves that this painful moment will soon be over» — lo que atribuye a quien mira desde la vida espiritual: ve la existencia corporal como un punto en el infinito.

«The result of the former way of looking at life is that it decreases the importance of the things of this world, leading humans to moderate their desires and to be content with their station in life without envying others’, thereby attenuating the mental effect of the setbacks and disappointments they experience» — y los efectos prácticos que le adjudica a esa mirada: moderar los deseos, contentarse con la propia condición y atenuar los contratiempos. El tramo se releyó entero en el crudo por ser largo.

«The calm and resignation acquired in the manner of looking at earthly life and in the faith in the future gives the spirit a serenity that is the best preservative against insanity and suicide» — parágrafo 14: presenta la calma y la resignación como el mejor preservativo contra la locura y el suicidio.

«In fact, it is certain that most cases of insanity are due to the troubles produced by the vicissitudes that people do not have the strength to bear» — y la causa que atribuye a la mayoría de los casos de locura: las perturbaciones de vicisitudes que no se tiene fuerza para soportar.

«Except for suicide committed in a state of intoxication or insanity, and which we might call unconscious, it is certain that whatever may be the particular motive, it always has discontentment as the cause» — parágrafo 15: pone el descontento por causa constante del suicidio, salvo el cometido en estado de embriaguez o de locura.

«They only become desperate if they can see no end to their suffering. What is a human lifetime, compared to eternity, if not less than one day» — y lo que señala como desencadenante: la desesperación nace de no ver fin al sufrimiento.

«Disbelief, simple doubts about the future – materialistic ideas, in other words – are the greatest incitements to suicide: they cause moral cowardice» — parágrafo 16: adjudica a la incredulidad y a las ideas materialistas el mayor estímulo al suicidio, por engendrar cobardía moral.

«The propagation of materialistic ideas is therefore the poison that injects the idea of suicide into a large number of individuals, and those who become apostles of such ideas assume an awful responsibility» — y la responsabilidad que les imputa a quienes las propagan. El tramo se releyó entero en el crudo por ser largo.

«With Spiritism, however, wherein doubt is no longer allowed, one’s outlook on life changes. Believers know that life goes on indefinitely beyond the grave, although in other conditions. Hence the patience and resignation that quite naturally keep them from any thought of suicide; and hence, in sum, moral courage» — lo que opone: la certeza de que la vida sigue indefinidamente tras el sepulcro, de donde hace derivar paciencia, resignación y valor moral. El tramo se releyó entero en el crudo por ser largo.

«It shows us suicides themselves who come to reveal their unhappy situation and to demonstrate the fact that no one violates with impunity God’s law, which forbids human beings to cut their own life short» — parágrafo 17: el segundo recurso que invoca contra el suicidio, los propios suicidas que vienen a revelar su situación.

«Among suicides, the suffering, although temporary instead of eternal, is nonetheless terrible and of such a nature as to induce to reflection those who might be tempted to leave here before God has so ordained» — y cómo describe ese estado: sufrimiento temporal y no eterno, pero terrible, capaz de hacer reflexionar a quien se sintiera tentado.

«that they free themselves from one evil to incur one that is worse, longer and more dreadful; that they are fooling themselves if they believe that by killing themselves they will go to heaven more quickly; that suicide is an obstacle to being reunited in the other world with the objects of their affections and whom they had hoped to meet there again; from whence follows the conclusion that suicide, bringing nothing but disappointment, is against their best interests» — el censo de razones con que el volumen dice contrapesar la idea del suicidio, entre ellas que aparta del reencuentro con los seres queridos. El tramo se releyó entero en el crudo por ser largo.

«When Christ said, “Blessed are the afflicted, for theirs is the kingdom of heaven,” he was not referring to those who suffer in general, since everyone on the earth suffers, whether upon the throne or upon straw» — parágrafo 18, instrucción firmada Lacordaire (Havre, 1863): la bienaventuranza no se refiere a quien sufre en general, porque todos sufren en la tierra.

«Few understand that only trials that are borne well can lead them to the Kingdom of God. Discouragement is a fault. God refuses you consolation because you lack courage» — la misma instrucción de Lacordaire declara falta el desaliento y liga el consuelo al valor.

«Prayer is a support for the soul, but it is not enough. It must be based on a living faith in God’s goodness» — y el límite que la instrucción le pone a la oración: sostiene el alma pero no basta sin una fe viva.

«You have often been told that God does not put heavy burdens on weak shoulders. The burden is proportional to the strength, just as the reward will be proportional to the resignation and courage» — la proporción que la instrucción fija entre la carga y la fuerza, y entre la recompensa y la resignación.

«The soldier who is not sent to the front is discontent, because the repose of the barracks does not bring him a promotion. So then, be like the soldier and do not desire a repose in which your body would weaken and your soul would become numb. Be content when God sends you into battle» — el símil del soldado con que la instrucción de Lacordaire pide no desear el reposo. El tramo se releyó entero en el crudo por ser largo.

«This battle is not one of gunfire but the bitterness of life, where sometimes more courage is needed than in bloody combat, since those who remain firm before the enemy might weaken under the duress of mental pain» — y la clase de valor que reclama: el que hace falta ante la amargura de la vida, mayor a veces que el del combate sangriento.

«Is your earth, then, a place of joy, a paradise of delights? Does not the voice of the prophet resound any longer in your ears? Did he not proclaim that there would be weeping and gnashing of teeth for those who are born into this valley of pain» — abre el parágrafo 19, instrucción firmada St. Augustine (Paris, 1863.), con la pregunta sobre la tierra como lugar de goce.

«You must imitate the one who was given to you as the example. Having reached the ultimate degree of abjection and misery, and while laying upon the dung heap, he said to God, “Lord, I have known all the joys of opulence and you have reduced me to the most absolute misery; thank you, thank you, my God, for having willed to test your servant so» — la misma instrucción propone por modelo al que dio gracias desde el estercolero por haber sido probado. El tramo se releyó entero en el crudo por ser largo.

«In your state as discarnates, when you were gliding through space, you yourselves chose your trial because you believed you were strong enough to bear it. So why complain now» — el punto en que la instrucción de St. Augustine hace responsable al propio espíritu de su prueba: la eligió desencarnado por creerse bastante fuerte.

«What remedy, therefore, is recommended for those who are attacked by cruel obsessions and excruciating ills? Only one is infallible: faith, turning your gaze toward heaven» — y el único remedio que la instrucción declara infalible: la fe, con la mirada vuelta al cielo.

«Faith is the sure remedy for suffering; it always points to the horizons of the infinite, before which the few dark days of the present are erased» — la misma instrucción define la fe como remedio seguro del sufrimiento porque muestra los horizontes del infinito.

«Christ told you that with faith you can move mountains, and I say to you that those who suffer and have faith as a support will be placed under his watch-care and will suffer no more» — el cierre de la instrucción firmada St. Augustine (Paris, 1863.): quien sufre con la fe por apoyo quedará bajo la guarda del Señor.

«people of every social position generally exclaim. This, my dear children, proves better than any possible reason the truth of this maxim from Ecclesiastes: “Happiness is not of this world» — abre el parágrafo 20, instrucción sobre la felicidad, que toma de Eclesiastés la máxima de que la felicidad no es de este mundo.

«Indeed, neither wealth, power nor even the flower of youth are the essential conditions for happiness. I would say more: not even the combining of these three much-desired conditions are» — la misma instrucción niega que la riqueza, el poder o la juventud sean condición esencial de la felicidad, ni siquiera reunidos.

«No matter what they may do in this world, all have their share of work and misery, their lot of suffering and disappointment, from which it is easy to draw the conclusion that the earth is a place of trial and expiation» — y la conclusión que la instrucción saca de ese reparto universal de trabajo y miseria: que la tierra es lugar de prueba y expiación.

«So then, those who preach that the earth is humans’ only home and that it is only there and in only one lifetime that they are permitted to reach the highest degree of happiness that their nature will allow are deluding themselves and are deceiving those who listen to them, since it has been demonstrated through many centuries of experience that this globe entails only in exceptional cases the conditions needed for an individual’s complete happiness» — la instrucción objeta a quienes predican la tierra como única morada y la vida presente como único plazo para la felicidad. El tramo se releyó entero en el crudo por ser largo.

«In general terms, one can affirm that happiness is a utopia, the search for which successive generations have set out without ever having been able to reach it, for if a wise individual is a rarity in this world, an absolutely happy one is not any easier to find» — y la fórmula con que lo cierra: la felicidad es una utopía buscada por generaciones sucesivas sin alcanzarla.

«The one who suffers is like a debtor who owes a large sum, and to whom his creditor says, “If you will pay me today even a hundredth part of your debt, I will release you from the rest and you will be free. But if you don’t, then I will hound you until you pay the very last cent.” Would that debtor not be happier bearing all kinds of hardships in order to free himself by paying only a hundredth of what he owes? Instead of complaining to his creditor, would he not be thankful» — el símil del deudor y el acreedor con que Kardec desarrolla esa lectura de la bienaventuranza; el tramo cruza el cambio de plana y se releyó entero en el crudo.

«blessed are those who have the opportunity to test their faith, firmness, perseverance and submission to God’s will» — la traducción que la instrucción firmada Lacordaire (Havre, 1863) propone de la bienaventuranza de los afligidos; el tramo se corta en el cambio de plana y la frase acaba en la 128.

«Consequently, if the earthly dwelling place is meant for trial and expiation, one must accept the fact that there are more favorable homes elsewhere, where the human spirit, although still imprisoned in physical flesh, possesses the fullness of the joys connected with human life» — la instrucción firmada François-Nicolas-Madeleine, Cardinal Morlot (Paris, 1863) deduce de la función expiatoria de la tierra que haya moradas más favorables en otros mundos. El tramo se releyó entero en el crudo por ser largo.

«Nevertheless, do not deduce from my words that the earth is dedicated forever to the fate of being a penitentiary. Certainly not! Because from the progress already accomplished you can easily infer future progress, and from the social improvements that have been gained, new and more fertile improvements» — y el límite que la misma instrucción le pone a ese cuadro: la tierra no está condenada para siempre a ser penitenciaría. El tramo se releyó entero en el crudo por ser largo.

«You must all dedicate yourselves to spreading this Spiritism that has already begun your own regeneration. It is your duty to enable your brothers and sisters to share in the rays of the sacred light» — el encargo con que cierra la instrucción firmada Cardinal Morlot: difundir el espiritismo que declara ya iniciada la propia regeneración de quien lo recibe.

«When death comes to reap a harvest in your families, indiscriminately taking the youngest before the oldest, you often say, “God is not just since he sacrifices the one who is strong and has a great future, while preserving those who have already lived many years full of disappointment; taking those who are useful and leaving behind those who no longer are, and breaking a mother’s heart by depriving her of the innocent creature that was her whole joy» — abre el parágrafo 21, instrucción firmada Sanson, former member of the Parisian Spiritist Society (1863), con la queja contra la justicia de Dios ante la muerte prematura. El tramo se releyó entero en el crudo por ser largo.

«Why do you measure divine justice according to your own? Do you think the Lord of worlds inflicts you with cruel punishments out of mere caprice? Nothing is done without an intelligent purpose, and no matter what happens, everything has its reason for being» — la misma instrucción objeta que se mida la justicia divina por la humana y sostiene que nada se hace sin un propósito inteligente.

«Those who die in the flower of youth are not victims of fatalism; rather, God deemed it useful for them not to remain on earth any longer» — la misma instrucción niega que quien muere en la flor de la juventud sea víctima del fatalismo.

«Ah! That is the grief conceived by those who have no faith, who see in death an eternal separation. But you Spiritists know that the soul lives better when disencumbered from its corporeal envelope» — y la distinción que traza entre el duelo de quien ve en la muerte una separación eterna y el de quien sabe al alma más libre sin su envoltura.

«afflicts them too, because it denotes a lack of faith and is a revolt against God’s will» — y el reverso que la misma instrucción señala: el dolor sin medida aflige también a los muertos porque denota falta de fe.

«When speaking of a bad person who has escaped some peril, you often say, “If he had been a good man he would have died.” Well then, in saying this you state a truth, because it just so happens that God often gives to a spirit who is still budding on the paths of progress a longer trial than to a good spirit who, as a reward for its merit, will receive the grace of its trial being as short as possible. Consequently, whenever you use that axiom have no doubt that you commit a blasphemy» — parágrafo 22, instrucción firmada Fenelon (Sens, 1861): da por verdadero el dicho popular, porque al espíritu atrasado se le concede una prueba más larga. El tramo se releyó entero en el crudo por ser largo.

«You are greatly mistaken, because the one who has departed has completed his task, whereas the one who remains perhaps has not even begun» — la misma instrucción enmienda el deseo de que muriera el malo en lugar del bueno: el que partió cumplió su tarea y el que queda acaso no la ha comenzado.

«Understand, therefore, that true freedom consists in deliverance from the bonds of the body, and that as long as you are on the earth, you are in captivity» — y la definición de libertad con que cierra esa parte: liberarse de las ligaduras del cuerpo, porque mientras se está en la tierra se está cautivo.

«Accustom yourselves not to criticize what you cannot understand, and believe that God is just in all things; many times, what appears to be an evil is really a blessing, but your faculties are so limited that the great whole escapes your obtuse senses» — la instrucción de Fenelon pide no criticar lo que no se comprende, porque las facultades humanas son limitadas y el conjunto se les escapa. El tramo se releyó entero en el crudo por ser largo.

«Human beings are constantly in search of the happiness that incessantly escapes them, for spotless happiness does not exist on the earth» — parágrafo 23, instrucción firmada Fenelon (Lyon, 1860): la busca incesante de una felicidad sin mancha que no existe en la tierra.

«Instead of seeking peace of mind – the only real happiness in this world – they are avid for anything that can agitate and upset them. And oddly enough, they seem to create on purpose the torments that were up to them to avoid» — la misma instrucción señala la paz del alma como única felicidad real de este mundo y acusa de crear a propósito los tormentos evitables.

«Are there any greater torments than those caused by envy and jealousy? For the envious or jealous there is no rest; they are in a constant fever» — y el tormento que la instrucción pone por mayor: la envidia y los celos, que no dejan reposo.

«On the other hand, how many torments will those who know how to be content with what they have spare themselves, those who behold without envy what they do not have, and who do not try to appear to be what they are not. These are always wealthy, since, if they would look beneath themselves instead of above, they would always see persons who have even less. They are serene because they do not create imaginary needs for themselves. And is not serenity in the midst of life’s storms real happiness» — el cierre de la instrucción firmada Fenelon (Lyon, 1860): la serenidad en medio de las tormentas de la vida como felicidad verdadera. El tramo se releyó entero en el crudo por ser largo.

«I have come to tell you that nearly everyone is mistaken and that true misfortune is not everything that people, that is, those who are unfortunate, believe it to be» — parágrafo 24, instrucción firmada Delphine de Girardin (Paris, 1861), que declara equivocada la idea corriente de la desgracia.

«true misfortune is found more in the consequences of a thing than in the thing itself» — la definición que la misma instrucción propone: la desgracia verdadera está más en las consecuencias de una cosa que en la cosa misma.

«In order for one to judge something, one must look at the consequences. That is why, in order to determine what is really fortunate or unfortunate, one must be transported beyond this life, because it is there that the consequences will be felt» — y el criterio que de ahí saca: para juzgar hay que trasladarse más allá de esta vida, donde se sienten las consecuencias.

«What does it matter to those who have faith in the future to leave their riches and their mantle of flesh upon the battlefield of life, provided their soul enters radiantly into the heavenly kingdom» — el cierre de la instrucción firmada Delphine de Girardin (Paris, 1861), con el símil del soldado que pierde las armas y sale vencedor.

«Do you know why a vague sadness sometimes weighs upon your hearts and makes you find life so bitter? It is your spirit, which aspires to happiness and freedom, and which, bound to the body that serves as its prison, exhausts itself in vain efforts to escape» — parágrafo 25, instrucción firmada François de Geneve (Bordeaux): la tristeza vaga explicada por el espíritu que aspira a la libertad y se agota contra la prisión del cuerpo.

«The yearnings for a better life are innate in the spirit of all humans, but do not seek them in this world» — la misma instrucción declara innatas esas aspiraciones a una vida mejor y pide no buscarlas en este mundo.

«You ask if it is permissible to mitigate your trials. This question leads to these: is it permissible for those who are drowning to save themselves? For those who have a thorn to remove it? For those who are ill to call a doctor» — parágrafo 26, instrucción firmada A Guardian Angel (Paris, 1863), que responde con tres preguntas a la de si es lícito aliviar las propias pruebas.

«Trials are meant to engender intelligence as well as patience and resignation. Individuals may be born into a painful and difficult situation precisely to make them search for the means of overcoming it. The merit consists in bearing without complaint the consequences of the ills that cannot be avoided, in persevering in the struggle and in not becoming desperate if unsuccessful, but without giving into indifference, which would be laziness more than virtue» — la misma instrucción fija dónde está el mérito: soportar sin queja lo inevitable y perseverar en la lucha, sin caer en la indiferencia. El tramo se releyó entero en el crudo por ser largo.

«yes, there is great merit if such suffering and privations are meant for the good of one’s neighbor, because it is charity through sacrifice; and no, if they are meant only for the good of oneself, because it results from selfishness through fanaticism» — la distinción con que la instrucción responde a si hay mérito en buscarse aflicciones: sí cuando es caridad por sacrificio, no cuando es egoísmo por fanatismo.

«Intentionally torturing and martyring your body is an infringement of the law of God, who has given you the means of nourishing and strengthening it. To needlessly weaken it is true suicide» — y la condena que la instrucción hace de las mortificaciones sin objeto: infracción de la ley de Dios y suicidio verdadero.

«The suffering that one imposes on oneself for the relief of one’s neighbor is something else. If you endure cold and hunger in order to warm and feed someone who is in need, and if your body suffers because of it, it is then a sacrifice that is blessed by God» — el caso contrario que la instrucción admite: el sufrimiento que uno se impone para alivio del prójimo es sacrificio bendecido.

«But you who retire from the world in order to avoid its seductions and to live in isolation, what is your usefulness? Where is your courage in trial, since you run from the struggle and desert the fight» — y la objeción que la instrucción dirige a quien se retira del mundo para evitar sus seducciones.

«Some think that because one is put on the earth for expiation, all trials must take their course. There are even those who want to believe that not only must nothing be done to mitigate them, but that, on the contrary, it is necessary to contribute to them to make them more profitable, adding to their intensity» — parágrafo 27, instrucción firmada Bernardin, A Protector Spirit (Bordeaux, 1863), que expone y rechaza la idea de contribuir a las pruebas ajenas. El tramo se releyó entero en el crudo por ser largo.

«Yes, your trials must take the course marked out by God, but do you know what that course is? Do you know how far they must go» — la misma instrucción objeta esa idea por lo que nadie puede saber: hasta dónde ha de ir la prueba señalada por Dios.

«Therefore, always mutually help one another in your respective trials and never regard yourselves as instruments of torment» — y el precepto que la instrucción deja en su lugar: ayudarse mutuamente en las pruebas y no tenerse por instrumentos de tormento.

«all of you are on the earth for expiation, but all of you, without exception, must employ all your efforts to mitigate your neighbor’s expiation according to the law of love and charity» — el resumen con que cierra la instrucción firmada Bernardin, A Protector Spirit (Bordeaux, 1863): todos expían y todos deben mitigar la expiación del prójimo.

«Who would give you the right to foresee God’s designs? Could he not lead certain persons to the edge of the grave and then bring them back in order to make them examine themselves and lead them to other thoughts» — parágrafo 28, instrucción firmada St. Louis (Paris, 1860), que responde a la pregunta de si es lícito abreviar la vida de un enfermo sin esperanza.

«No matter how extreme the condition of a dying person, no one can say with certainty that his or her final hour has arrived. Has science never been wrong in its predictions» — la misma instrucción niega que pueda saberse con certeza que ha llegado la hora final y objeta a la ciencia sus predicciones.

«So mitigate final suffering as much as you can, but guard against shortening a life, even for only a minute, for that minute might save many tears in the future» — el precepto con que cierra esa instrucción: mitigar el sufrimiento final cuanto se pueda y guardarse de abreviar la vida ni un minuto.

«Whether persons kill themselves or have someone else do it, their purpose is always to shorten their life, and consequently there is suicide by intent if not in fact» — parágrafo 29, instrucción firmada St. Louis (Paris, 1860): buscar la muerte en el campo de batalla por desengaño de la vida es suicidio por intención.

«True devotion consists in not fearing death when it might be useful, in braving peril, and in sacrificing their lives beforehand and without regret if that is necessary. However, premeditated intent in seeking death by exposing oneself to danger, even if to render service, annuls the merit of the act» — y el límite que la misma instrucción fija: la abnegación verdadera no teme la muerte útil, pero la intención premeditada de buscarla anula el mérito. El tramo se releyó entero en el crudo por ser largo.

«From the moment in which there is no intent to seek death, there is no suicide, but devotion and self-denial despite the certainty of dying» — parágrafo 30, instrucción firmada St. Louis (Paris, 1860): quien se expone para salvar a otro no comete suicidio sino abnegación.

«This suffering might be materially and morally beneficial to someone else: materially, if through labor the privations and sacrifices they impose on themselves contribute to the material welfare of their neighbor; morally, by the example they offer of their submission to God’s will» — parágrafo 31, instrucción firmada St. Louis (Paris, 1860): el sufrimiento aceptado puede ser provechoso para otros material y moralmente. El tramo se releyó entero en el crudo por ser largo.

«Premature death is frequently a great blessing that God grants to» — la instrucción firmada Sanson lee la muerte prematura como bendición; el tramo se corta en el cambio de plana y la frase acaba en la 134, donde dice que preserva de las miserias de la vida.

«Mothers, you know your beloved children are close to you, yes, very close. Their fluidic bodies envelop you, their thoughts watch over you and your memory of them» — la misma instrucción declara a los hijos muertos cerca de sus madres, envueltas por sus cuerpos fluídicos; el tramo se corta en el cambio de plana.

«Misfortunes are the joy, the pleasure, the turmoil, the» — la instrucción de Delphine de Girardin invierte el término y llama desgracia al placer y a la vanidad; el tramo se corta en la reemisión del marcador de plana y la frase sigue en la misma plana 139.

«empty agitation and the insane satisfaction of vanity that silence the conscience, oppress the action of thought and confuse people about their future. Misfortune is the opium of the forgetfulness that you ardently desire» — continuación de esa inversión tras la reemisión del marcador: la vanidad que acalla la conciencia, con la desgracia declarada opio del olvido. El tramo se releyó entero en el crudo por ser largo.

«If you want sackcloth, apply it to your soul and not your body. Mortify your spirit and not your flesh; whip your pride; receive humiliation without» — el cierre de la instrucción firmada A Guardian Angel (Paris, 1863), que desplaza el cilicio del cuerpo al alma; el tramo se corta en el cambio de plana y la frase acaba en la 143.

«Come unto me, all you who suffer and who are overburdened, and I will comfort you. Take my yoke upon you and learn from me that I am gentle and humble of heart, and you will find rest for your souls, for my yoke is easy and my burden is light» — el pasaje evangélico con que abre el capítulo VI, el yugo suave; el impreso cierra con *(Mt. 11:28-30)*.

«All types of suffering – misery, disappointment, physical pain, loss of loved ones – find their consolation in faith in the future and in trust in God’s justice, which Christ came to teach humankind» — parágrafo 2: sitúa el consuelo de todo sufrimiento en la fe en el porvenir y la confianza en la justicia de Dios.

«Nevertheless, Jesus places one condition on the assistance and happiness he promises to the afflicted. That condition is found in the law that he teaches. His yoke is the observance of that law, but this yoke is easy and the law is gentle, since it imposes love and charity as a duty» — y la condición que lee en el yugo: la observancia de la ley, suave porque impone el amor y la caridad como deber. El tramo se releyó entero en el crudo por ser largo.

«If you love me, keep my commandments. And I will pray to my Father and he will send you another consoler so that he may remain with you forever: the Spirit of Truth, whom the world cannot receive, because it neither sees him nor knows him. But as for you, you will know him because he will remain with you and will be among you. But the consoler, who is the Holy Spirit, whom my Father will send in my name, will teach you all things and will enable you to remember everything that I have said to you» — el pasaje evangélico del Consolador prometido, con el Espíritu de Verdad; el impreso cierra con *(Jn. 14:15-17, 26)*. El tramo se releyó entero en el crudo por ser largo.

«Spiritism has come at the stated time to fulfill Christ’s promise: the Spirit of Truth presides over its establishment; it calls humans to observe the law and teaches all things by enabling them to understand what Christ said only in parables. Christ stated, “Let those hear who have ears to hear.” Spiritism has come to open eyes and ears because it speaks without figures or allegories. It lifts the veil intentionally left over certain mysteries. It has come, finally, to bring supreme consolation to the disinherited of the earth and all those who suffer, attributing a just cause and useful purpose to all pain» — y la identificación que hace: el espiritismo viene al tiempo señalado a cumplir esa promesa, presidido por el Espíritu de Verdad. El tramo se releyó entero en el crudo por ser largo.

«Spiritism shows that the cause lies in previous existences and in the destiny of the earth, where humans expiate their past. It shows them the purpose of their sufferings as being salutary crises which lead to healing» — lo que el espiritismo le añade a la bienaventuranza de los afligidos: la causa en las existencias anteriores y el sufrimiento por crisis saludable.

«Thus, Spiritism accomplishes what Jesus said about the promised consoler: the knowledge of things that enables humans to know where they have come from, where they are going and why they are on the earth. It is the call to the true principles of God’s law and consolation through faith and hope» — el resumen con que cierra el capítulo: el espiritismo cumple lo dicho del Consolador prometido, el conocimiento de dónde se viene y adónde se va. El tramo se releyó entero en el crudo por ser largo.

«I have come, as I once came amongst the wayward children of Israel, to bring the truth and dissipate the darkness. Listen to me. Spiritism, as my word of old, must remind disbelievers that above them reigns the immutable truth: the good God, the great God who makes the plant germinate and raises the tides» — abre el parágrafo 5, instrucción firmada Spirit of Truth (Paris, 1860), que habla en primera persona de haber venido antes entre los hijos de Israel. El tramo se releyó entero en el crudo por ser largo.

«Pray and believe! For death is resurrection and life is the chosen trial during which your cultivated virtues must grow and develop like the cedar» — la fórmula que la instrucción del Espíritu de Verdad pone en boca de los que partieron: la muerte es resurrección y la vida, la prueba elegida.

«O Spiritists! Love one another; this is the first teaching. Educate yourselves; this is the second. All truths are found in Christianity. The errors that have become rooted within it are of human origin» — el cierre de la instrucción firmada Spirit of Truth (Paris, 1860): amarse y educarse, con todas las verdades puestas dentro del cristianismo y los errores atribuidos a origen humano. El tramo se releyó entero en el crudo por ser largo.

«Workers, trace out your path. The next day, restart the trying journey of the day before. The labor of your hands supplies earthly bread for your bodies, but your souls are not forgotten. I, the divine gardener, cultivate them in the silence of your thoughts» — la misma instrucción se dirige a los trabajadores con la figura del jardinero divino que cultiva las almas en el silencio del pensamiento.

«Just as the wind sweeps the dust away, may the breeze of the Spirits dissipate your jealousy toward the wealthy of the world, who are often the most miserable because their trials are more perilous than yours» — y lo que la instrucción dice de los ricos del mundo: a menudo los más miserables, porque sus pruebas son más peligrosas.

«I am the great doctor of souls and I have come to bring you the medicine that shall heal them. The frail, the suffering and the infirm are my blessed children and I have come to save them» — abre el parágrafo 7, instrucción firmada Spirit of Truth (Bordeaux, 1861), con la figura del gran médico de las almas.

«God makes a supreme appeal to your hearts through Spiritism: listen to it. May impiety, deceit, error and disbelief be uprooted from your aching souls. They are the monsters that suck your purest blood, and which nearly always wound you mortally» — la misma instrucción llama al espiritismo llamado supremo de Dios a los corazones y nombra los monstruos de la impiedad, el engaño, el error y la incredulidad. El tramo se releyó entero en el crudo por ser largo.

«Take these two words as your motto: devotion and self-denial, and you will be strong, for they summarize all the duties that charity and humility impose on you» — la divisa que esa instrucción propone, abnegación y renuncia de sí, como resumen de los deberes de la caridad y la humildad.

«The heart beats better, the soul becomes serene and the body is no longer feeble, because the body suffers all the more depending on how deeply the spirit is struck» — y el efecto que la instrucción le atribuye al deber cumplido sobre el cuerpo, que sufre tanto más cuanto más herido está el espíritu.

«Persons of knowledge and intellect – according to the world – usually have such a high opinion of themselves and their superiority that they consider divine things as unworthy of their attention. Their gaze, focused on themselves, cannot lift itself up to God» — lo que atribuye a los que el mundo tiene por sabios: una opinión de sí tan alta que las cosas divinas les parecen indignas de su atención.

«If they refuse to believe in the invisible world and an extra-human power, it is not because it is beyond their ability, but because their pride revolts against the idea of something above which they cannot place themselves, and which would make them come down from their pedestal» — y la causa que le adjudica a esa negativa: no la incapacidad, sino el orgullo que se subleva ante lo que no puede dominar. El tramo se releyó entero en el crudo por ser largo.

«In stating that the kingdom of heaven is for the simple, Jesus means that no one is admitted into it without simplicity of heart and humility of spirit; that ignorant persons who possess such qualities will be preferred to the learned who believe more in themselves than in God» — parágrafo 2, en su cierre: nadie entra sin sencillez de corazón y humildad de espíritu, y el ignorante que las tiene es preferido al sabio que cree más en sí que en Dios. El tramo se releyó entero en el crudo por ser largo.

«humility is an act of submission to God, whereas pride is revolt against God» — la razón que da para poner la humildad entre las virtudes que acercan a Dios y el orgullo entre los vicios que alejan.

«Then, the mother of the sons of Zebadee approached him with her two sons and kneeled before him, showing him that she wanted to ask him something. He said to her, “What do you want?” She said to him, “Command that my two sons here may have a seat in your kingdom, one on your right and the other on your left.” But Jesus answered her, “You do not know what you are asking; can you drink from the cup that I will drink?” They said to him, “We can.” Jesus answered them, “It is true that you will drink from the cup that I will drink, but as for being seated on my right or on my left, it is not for me to grant, but it will be for those for whom it has been prepared by my Father» — el pasaje evangélico del parágrafo 4, la petición de la madre de los hijos de Zebedeo; el impreso cierra con *(Mt. 20:20-28)*. El tramo se releyó entero en el crudo por ser largo.

«let him who wants to become the greatest be your servant, and let him who wants to be the first among you be your slave; just as the Son of man has not come to be served but to serve and to give his life for the redemption of many» — la respuesta de Jesús dentro de ese mismo pasaje, con el mayor hecho servidor. El tramo se releyó entero en el crudo por ser largo.

«On the day of the Sabbath, Jesus entered the home of one of the principal Pharisees in order to have his meal, and those who were there were watching him. Then, observing how the guests were choosing the best places, he proposed to them this parable» — el pasaje evangélico del parágrafo 5, la parábola de los primeros puestos en el convite; el impreso lo cierra en la plana 161 con *(Lk. 14:1, 7-11)*.

«He takes a child as a model of simplicity of heart and says, “The greatest in the kingdom of heaven will be the one who humbles himself and becomes small like a child”; that is, the one who has no pretension of superiority or infallibility» — parágrafo 6: la lectura que hace del niño puesto por modelo, quien no tiene pretensión de superioridad ni de infalibilidad. El tramo se releyó entero en el crudo por ser largo.

«Spiritism has come to sanction the theory by example, showing us that those who are great in the spirit world are those who were small while on earth, and frequently, quite small are those who were the greatest and most powerful while on earth» — y lo que el espiritismo le añade, según Kardec: mostrar con ejemplos que los grandes del mundo espiritual fueron pequeños en la tierra. El tramo se releyó entero en el crudo por ser largo.

«whereas the latter had to leave behind that which made them great on earth, and which could not be brought with them: wealth, titles, glory and birth. Not having anything else, they arrive in the other world bereft of everything, like shipwreck survivors who have lost it all, even their clothes» — el símil del náufrago con que describe la llegada al otro mundo de quienes solo tuvieron riqueza, títulos, gloria y nacimiento. El tramo se releyó entero en el crudo por ser largo.

«Spiritism shows us another application of this principle in successive incarnations, where those who were the most exalted in one existence are humbled to the least position in a following existence if they had been dominated by pride and ambition» — la segunda aplicación que hace del principio, en las encarnaciones sucesivas: quien fue exaltado en una existencia es humillado en la siguiente si lo dominó el orgullo.

«I render you glory, my Father, Lord of heaven and earth, for having hidden these things from the learned and wise, and for having revealed them to the simple and small» — el pasaje evangélico del parágrafo 7, los misterios ocultos a los sabios; el impreso cierra con *(Mt. 11:25)*.

«That is why God allows them to search for the secrets of earth, whereas God reveals the secrets of heaven to the simplest and to the humble who bow down before God» — y el reparto que propone: a los sabios les deja buscar los secretos de la tierra y a los humildes les revela los del cielo.

«This is because spirits concern themselves only with those who search for the light in good faith and with humility, rather than those who believe they possess all the light, and who seem to think that God should be very happy to lead them» — parágrafo 9: explica el poco empeño de los espíritus en convencer a los incrédulos por el criterio que les atribuye, ocuparse de quien busca la luz de buena fe. El tramo se releyó entero en el crudo por ser largo.

«God does not put the light under a bushel, but scatters it abundantly far and wide; thus, those who do not see it are blind» — la figura con que lo dice: Dios no pone la luz bajo el celemín sino que la esparce, y quien no la ve es ciego.

«In order to overcome disbelief, God employs the means most appropriate according to the individual. It is not up to the disbeliever to prescribe to God what God must do, and say to God, “If you want to convince me, you must choose this or that manner at such and such a time because that time is the most suitable.” Disbelievers should not be surprised, therefore, if God and the spirits, as agents of the divine will, do not submit to their requirements. They should ask themselves what they would say if the least of their servants wanted to impose him or herself on them. God imposes the conditions and does not submit to others» — el límite que pone a las exigencias del incrédulo: no le toca a él prescribir a Dios el modo ni el tiempo de convencerlo. El tramo se releyó entero en el crudo por ser largo.

«Of course, but then where would the merit be in that, and, moreover, what good would it do? Do we not see individuals everyday who deny the evidence and say, “Even if I saw it, I wouldn’t believe because I know it’s impossible» — parágrafo 10: responde a la pregunta de por qué Dios no da signos manifiestos, con el ejemplo de quien niega la evidencia. El tramo se releyó entero en el crudo por ser largo.

«If they refuse to recognize the truth, it is because their spirit is not yet mature enough to grasp it, nor their heart to feel it. Pride is the veil that clouds their sight» — y la causa que atribuye a esa negativa: el espíritu no está bastante maduro ni el corazón dispuesto, con el orgullo por velo.

«Therefore, if the Spirit of Truth must come later to teach all things, it is because Christ has not said everything. If the Spirit comes to bring to remembr» — parágrafo 4: el razonamiento con que Kardec lee la promesa del Consolador, que si el Espíritu de Verdad ha de enseñarlo todo es porque Cristo no lo dijo todo; el tramo se corta en el cambio de plana.

«he wants you, through the help you give one another – both the living and the dead» — la instrucción firmada Spirit of Truth (Paris, 1860) manda socorrerse unos a otros, vivos y muertos; el tramo se corta en el cambio de plana y la frase acaba en la 153 declarando que la muerte no existe.

«I have come to teach and console the disinherited poor. I have come to tell them to raise their resignation to the» — abre el parágrafo 6, instrucción firmada Spirit of Truth (Paris, 1861), dirigida a los pobres desheredados; el tramo se corta en el cambio de plana.

«to someday freely and joyfully throw yourselves into the bosom of the One who created you weak so that you could become perfect» — el cierre de la instrucción firmada Spirit of Truth (Paris, 1861): arrojarse al seno de quien hizo débil al hombre para que llegue a ser perfecto; el tramo se corta en el cambio de plana y acaba en la 155 con los artífices de su inmortalidad.

«God consoles the humble and gives strength to the afflicted who ask for it. God’s power covers the earth, and everywhere, beside a tear he places a consoling balm» — abre el parágrafo 8, instrucción firmada Spirit of Truth (Havre, 1863).

«Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Mt. 5:3)» — el pasaje evangélico con que abre el capítulo VII, transcrito con su referencia bíblica; la misma frase se imprime dos veces en la plana, en la portadilla del capítulo y en el parágrafo 1, y aquí se ancla en la segunda.

«Disbelief has made fun of the maxim, “Blessed are the poor in spirit,” just as it has many other things without understanding them. By ‘poor in spirit’ Jesus does not» — parágrafo 2: la lectura que hace de la expresión, que no designa a los faltos de inteligencia sino a los humildes; el tramo se corta en el cambio de plana y la frase acaba en la 158.

«At that time, the disciples approached Jesus and asked, “Who is the greatest in the kingdom of heaven» — el pasaje evangélico del parágrafo 3, la pregunta de los discípulos sobre quién es el mayor en el reino de los cielos; el tramo se corta en el cambio de plana y la transcripción acaba en la 160 con *(Mt. 18:1-5)*.

«But whenever you are invited, go and sit in the lowest seat, so that when the one who has invited you comes he will say to you, ‘My friend, move up higher.’ And then this will be a reason for honor before those who are at the table with you, for whoever exalts himself shall be humbled and whoever humbles himself shall be exalted» — la segunda mitad de esa parábola, con la fórmula del que se ensalza y del que se humilla. El tramo se releyó entero en el crudo por ser largo.

«It might seem peculiar that Jesus renders thanks to God for having revealed such things to the simple – the poor in spirit – and for having hidden them from the learned and wise, who would apparently be more capable of grasping them» — parágrafo 8: plantea como extraño que Jesús dé gracias por haber ocultado esas cosas a los sabios, aparentemente más capaces de entenderlas; el impreso encabeza esta sección con *MYSTERIES HIDDEN FROM THW LEARNED AND WISE*, con la errata en el rótulo.

«God wants this to be of their own will when, overcome by the torments of disbelief, they throw themselves into the divine arms, and like the prodigal son ask for divine grace» — el cierre del parágrafo 10: Dios espera que el incrédulo venga por su propia voluntad, como el hijo pródigo.

«To the humble spirits who formerly used to inhabit the earth, God has given the mission to come and enlighten you. Blessed be God for the grace given to us of being able to help you with your advancement» — abre el parágrafo 11, instrucción firmada Lacordaire (Constantine, 1863), que declara dada a los espíritus humildes la misión de venir a instruir.

«Humility is a much-neglected virtue among you. The great examples that have been given you are followed very little; however, without humility can you be charitable toward your neighbor? Oh! No, because this sentiment puts all men and women on the same level; it tells them they are brothers and sisters and that they must mutually help one another; and it leads them to the good» — la misma instrucción liga la humildad a la caridad: sin ella no hay caridad posible, porque es lo que pone a todos en el mismo nivel. El tramo se releyó entero en el crudo por ser largo.

«Pride is the terrible adversary of humility. If Christ promises the kingdom of heaven to those who are poorest, it is because the mighty of the earth imagine that titles and riches are rewards given for their merit, and that their essence is purer than that of the poor. They believe that these are owed to them, and that is why they accuse God of injustice whenever he takes them away» — la instrucción de Lacordaire opone el orgullo a la humildad y atribuye a los poderosos la creencia de que títulos y riquezas premian su mérito. El tramo se releyó entero en el crudo por ser largo.

«Does God make distinctions among you because of your bodies? Is the envelope of the poor not the same as that of the rich? Did the Creator make two types of human beings» — y las preguntas con que la instrucción niega esa distinción: si la envoltura del pobre no es la misma que la del rico.

«But chemistry has not found any difference between the blood of the nobleman and that of the plebe, or between that of the master and that of the slave» — el argumento que la instrucción opone a la nobleza de sangre, tomado de la química de su tiempo.

«All humans are equal on the divine scales and only their virtues distinguish them from one another in God’s eyes. All spirits are of one and the same essence and all bodies are made of the same substance; your titles and your names do not change them in any way. They remain in the grave and they do not give you the bliss promised to the elect. Charity and humility are their titles of nobility» — el criterio con que la instrucción de Lacordaire cierra esa parte: solo las virtudes distinguen, y la caridad y la humildad son los títulos de nobleza. El tramo se releyó entero en el crudo por ser largo.

«To the poor and oppressed who trust in him, God gives the kingdom of heaven» — la misma instrucción se dirige a la madre pobre que se humilla por un pedazo de pan y le promete el reino de los cielos.

«If you knew how many tears and nameless sorrows are hidden beneath those embroidered dresses, how many sobs are muffled under the noise of that joyous orchestra, you would prefer your humble solitude and your poverty» — y lo que la instrucción dice a la joven pobre tentada por las fiestas: cuántas lágrimas se esconden bajo los vestidos bordados. El tramo se releyó entero en el crudo por ser largo.

«To courageously bear humiliation from others is to be humble and to recognize that only God is great and powerful» — la definición práctica de humildad que la instrucción propone: soportar con valor la humillación ajena.

«Left to themselves when Moses went up on Mt. Sinai to receive God’s commandments, the people of Israel forsook the one true God. Men and women gave their gold and jewels to make an idol to worship» — el paralelo con el becerro de oro con que la instrucción de Lacordaire acusa a los civilizados de haber abandonado los preceptos de Cristo. El tramo se releyó entero en el crudo por ser largo.

«The God you have made is still the golden calf that each of you adapts to his or her own tastes and ideas» — y el remate de ese paralelo: el Dios que cada quien se hace a su gusto sigue siendo el becerro de oro.

«Be generous and charitable without ostentation; that is, do the good with humility» — el encargo con que la instrucción firmada Lacordaire (Constantine, 1863) cierra el parágrafo 11: hacer el bien con humildad y sin ostentación.

«Why do you hold such high regard for whatever shines and enchants the eyes rather than what touches the heart? Why is the vice found in opulence the object of your adulations, while you have only a look of disdain for the true merit that lies in obscurity» — la misma instrucción objeta que se estime lo que brilla antes que lo que toca el corazón.

«As long as the consideration granted to persons is measured by the weight of the gold they possess or by the name they bear, what interest could they possibly have in correcting their defects» — y la consecuencia que la instrucción saca de medir la consideración por el oro o por el nombre. El tramo se releyó entero en el crudo por ser largo.

«Do not forget that such a state of things is always a sign of moral decadence. When pride reaches extremes, it is an indication that a downfall is close at hand, for God always punishes the arrogant» — la instrucción de Adolfo, obispo de Argel, lee el orgullo extremo como signo de decadencia moral y anuncio de caída.

«there are the souls of those who are no longer on the earth and who have come to call you to your real duties» — y el remedio que la instrucción declara enviado: las almas de quienes ya no están en la tierra, venidas a recordar los deberes reales.

«charity and humility, those two sisters who walk hand in hand, are the most effective means for obtaining grace before the Eternal One» — el cierre de la instrucción firmada Adolfo, Bishop of Argel (Marmande, 1862): la caridad y la humildad como dos hermanas que caminan de la mano.

«Do not pride yourself on what you know, because such knowing has very narrow limits in the world on which you dwell» — abre el parágrafo 13, instrucción firmada Ferdinand, a Protector Spirit (Bordeaux, 1862), sobre la misión del inteligente en la tierra.

«It is a mission he has given you, putting in your hands the instrument that will help you, in your turn, to develop the intelligences lagging behind and lead them to God» — la misma instrucción declara misión la inteligencia recibida, instrumento para desarrollar las inteligencias rezagadas. El tramo se releyó entero en el crudo por ser largo.

«Does not the hoe that the gardener places in the hands of his helper show the helper that he must till» — el símil de la azada con que la instrucción explica el uso debido de la inteligencia.

«Intelligence is rich in merit for the future, but on the condition that it is employed rightly. If all people who have been given it used it according to God’s designs, the Spirits’ task of enabling humankind to advance would be easy. Unfortunately, many make of it an instrument of pride and perdition for themselves» — el cierre de la instrucción firmada Ferdinand, a Protector Spirit (Bordeaux, 1862): la inteligencia es rica en méritos a condición de emplearse bien. El tramo se releyó entero en el crudo por ser largo.

«Blessed are the pure of heart, for they shall see God» — el pasaje evangélico con que abre el capítulo VIII; el impreso cierra con *(Mt. 5:8)*.

«Purity of heart is inseparable from simplicity and humility, and excludes every thought of selfishness and pride. That is why Jesus uses childhood as a symbol of such purity, just as he uses it as a symbol for humility» — parágrafo 3: liga la pureza de corazón a la sencillez y la humildad y excluye de ella todo pensamiento de egoísmo y de orgullo.

«This comparison might not seem just, considering the fact that the spirit of a child may be quite old, and that upon being reborn to corporeal life it brings with it the imperfections that it had not gotten rid of in its previous existences» — y la objeción que él mismo se plantea: el espíritu del niño puede ser muy viejo y traer las imperfecciones no depuradas.

«However, the comparison is precise from the present life point of view, because, having not yet manifested any perverse inclinations, little children offer us the picture of innocence and candor» — la respuesta que da a esa objeción: desde el punto de vista de la vida presente, el niño que aún no manifiesta inclinaciones perversas ofrece el cuadro de la inocencia.

«Children have need of sensitive care, which only a mother’s tenderness can give them, and this tenderness increases with their frailty and innocence. To a mother, her child is always an angel and it has to be that way in order to capture her concern» — parágrafo 4: la función que atribuye al olvido en la infancia, hacer posible la ternura materna. El tramo se releyó entero en el crudo por ser largo.

«That is why, as incarnation draws near, the spirit enters a state of confusion and gradually loses its self-awareness; for some time it remains in a sort of sleep, during which all its faculties remain latent» — y el estado que describe al acercarse la encarnación: confusión, pérdida de la conciencia de sí y una especie de sueño con las facultades latentes.

«This transitory state is necessary to give the spirit a new starting point, and to enable it to forget the things that might hinder it in its new earthly existence. Nevertheless, its past acts upon it. It is reborn to a greater life both morally and intellectually as it is upheld and aided by the intuition it has retained of it previously-acquired experience» — la función que asigna a ese estado transitorio y el límite que le pone: el pasado sigue obrando por la intuición de lo adquirido. El tramo se releyó entero en el crudo por ser largo.

«During this time it is more malleable and therefore more accessible to the impressions that can modify its nature and enable it to progress, which in turn renders the task imposed on the parents easier» — y la consecuencia práctica que saca para la educación: en esos años el espíritu es más maleable y accesible a las impresiones que modifican su naturaleza.

«You have learned that it was said to the ancients, ‘You shall not commit adultery.’ But I say to you that he who looks at a woman with a wicked desire for her has already committed adultery with her in his heart» — el pasaje evangélico del parágrafo 5, el adulterio en el pensamiento; el impreso cierra con *(Mt. 5:27,28)*.

«The word adultery must in no way be understood here in the exclusive sense of its normal meaning, but in a more generalized sense. Jesus often employed it by extension to designate evil, sin and every bad thought» — parágrafo 6: amplía el término adulterio más allá de su sentido corriente, tomado por Jesús para designar el mal y todo mal pensamiento.

«True purity is not only displayed in one’s actions; it is also displayed in one’s thoughts, for those who have a pure heart do not even think about evil. This is what Jesus meant. He condemns sin, even in thought, because it is a sign of impurity» — y lo que de ahí saca: la pureza verdadera se muestra también en el pensamiento, y por eso el pecado en pensamiento queda condenado. El tramo se releyó entero en el crudo por ser largo.

«Every evil thought thus results from the soul’s imperfection; however, depending on its desire to purify itself, even an evil thought can become an opportunity for advancement if it forcefully rejects it. This indicates an effort to wipe away a stain» — parágrafo 7: gradúa la responsabilidad del mal pensamiento, que puede volverse ocasión de adelanto si se lo rechaza con fuerza. El tramo se releyó entero en el crudo por ser largo.

«On the other hand, the soul that has not made good resolutions seeks an opportunity for an evil act, and if it does not actually commit one, it is not because of its will but because it lacked the opportunity. Consequently, it is as guilty as if it had actually committed it» — el caso opuesto que distingue: quien no comete el mal solo por falta de ocasión es tan culpable como si lo hubiera cometido. El tramo se releyó entero en el crudo por ser largo.

«In sum, persons who do not even conceive the thought of evil have already made progress; those to whom the thought occurs but who reject it are on their way to making progress; finally, those who have such a thought and take pleasure in it are still indwelt by evil in all its strength» — el resumen en tres grados con que cierra el parágrafo. El tramo se releyó entero en el crudo por ser largo.

«Then the scribes and Pharisees who had come to Jerusalem approached Jesus and said to him, “Why do your disciples violate the tradition of the ancients, for they do not wash their hands when they eat their meals» — el pasaje evangélico del parágrafo 8, la disputa sobre las manos sin lavar; la transcripción sigue en la plana 180 y cierra con *(Mt. 15:1-20)*.

«It is not what enters the mouth that defiles the man, but what comes out of the mouth of the man. What comes out of the mouth proceeds from the heart and is what makes the man unclean, for it is from the heart that evil thoughts, murders, adulteries, fornications, robberies, perjuries, blasphemies and slanders proceed. The things that make the man unclean are there; but eating without having washed one’s hands does not make a man unclean» — el núcleo de ese pasaje transcrito: lo que mancha no es lo que entra por la boca sino lo que sale de ella, que procede del corazón. El tramo se releyó entero en el crudo por ser largo.

«The Jews had neglected the true commandments of God in order to hold to the practice of regulations established by humans, and of which strict observers made matters of conscience. The very simple basis had ended up disappearing beneath the complexity of form» — parágrafo 10: atribuye a los judíos haber descuidado los mandamientos por observar reglamentos humanos, con la base simple desaparecida bajo la complejidad de la forma.

«The same occurred with Christ’s moral doctrine, which ended up being placed on a secondary level. Just like the Jews of old, many Christians came to believe that their salvation was more surely guaranteed by means of outward practices than by morality» — y el paralelo que traza con su propio tiempo: también entre cristianos la moral quedó en segundo plano frente a las prácticas exteriores.

«The purpose of religion is to lead people to God, but people cannot reach God unless they are perfect. Consequently, any religion that does not enable people to become better does not meet its objective» — el criterio con que juzga toda religión: su objeto es llevar a Dios, y la que no hace mejores a los hombres no cumple su objeto.

«Any religion on which people believe they can support themselves for doing evil is either false per se or false in principle. Such is the result of all religions in which form is more important than the foundation» — y el juicio que sigue: la religión en que uno cree poder apoyarse para hacer el mal es falsa en sí o falsa en su principio. El tramo se releyó entero en el crudo por ser largo.

«This sort of belief creates superstition, hypocrisy and fanaticism – not moral men and women» — lo que atribuye a la creencia en la eficacia de los signos exteriores: superstición, hipocresía y fanatismo.

«Without humility, you adorn yourselves with virtues you do not» — el símil de la instrucción de Lacordaire, las virtudes fingidas como ropa que esconde las deformidades del cuerpo; el tramo se corta en el cambio de plana y la frase acaba en la 166.

«Then, some children were presented to him so that he would touch them, but as his disciples kept away with» — el pasaje evangélico de los niños presentados a Jesús; el tramo se corta en el cambio de plana y la transcripción acaba en la 176 con *(Mk. 10:13-16)*.

«While he was speaking, a Pharisee asked him if he would dine with him in his home. And Jesus went there and took his» — el pasaje evangélico del parágrafo 9, la copa limpia por fuera; el tramo se corta en el cambio de plana y la transcripción acaba en la 181 con *(Lk. 11:37-40)*.

«You Pharisees take great care in washing the outside of the cup and plate. However, the inside of your heart is full of greed and iniquity. How foolish you are! Did not he who made the outside also make the inside» — el núcleo de ese pasaje transcrito, ya en la plana siguiente: el interior del corazón lleno de rapiña e iniquidad tras la copa limpia por fuera. El tramo se releyó entero en el crudo por ser largo.

«Woe to the world because of scandals, for it is necessary that scandals come; but woe to the person through whom the scandal comes» — el pasaje evangélico del parágrafo 11, sobre los escándalos; la transcripción sigue en la plana 183 y cierra con *(Mt. 18:6-10)*.

«Be very careful not to despise any of these little ones. I declare to you that their angels in heaven incessantly come before my Father in heaven, for the Son of Man has come to save who was lost» — continuación de ese pasaje evangélico, con los ángeles de los pequeños ante el Padre.

«If your hand or your foot is a cause for scandal, cut it off and throw it away from you. It is much better for you to enter life having only one foot or one hand than to have two and be cast into eternal fire. And if your eye is a cause for scandal, tear it out and throw it away from you. It is better for you to enter life with only one eye than to have two and be thrown into the fire of hell» — el remate de ese pasaje transcrito, la mano y el ojo cortados; el impreso cierra con *(Mt. 18:6-10)*. El tramo se releyó entero en el crudo por ser largo.

«In its ordinary meaning, scandal means every action that shocks morality or decency in an ostensive way. The scandal does not lie in the action per se, but in the repercussion it might have» — parágrafo 12: distingue el sentido corriente de escándalo, que no está en la acción misma sino en la repercusión.

«It is necessary for there to be scandals in the world, said Jesus, because humans are imperfect while on the earth and are thus inclined to do evil, just as bad trees bear bad fruit. Therefore, one must understand by these words that evil is a consequence of humans’ imperfections and not that there is an obligation for them to commit it» — parágrafo 13: la lectura que hace de la necesidad del escándalo, consecuencia de la imperfección humana y no obligación de cometerlo. El tramo se releyó entero en el crudo por ser largo.

«humans are punished by means of contact with their vices, of which they are the first victims, and whose inappropriateness they end up understanding. Once they are tired of suffering from evil, they seek the remedy in the good. The reaction to these vices therefore serves at the same time as punishment for some and trials for others. This is how God enables the good to emerge from evil» — parágrafo 14: la función que asigna al mal en un mundo de expiación, castigo para unos y prueba para otros. El tramo se releyó entero en el crudo por ser largo.

«However, if there were no longer the wrongdoer, there would be no more need for punishment. Let us imagine humankind transformed into moral individuals: no one would try to do evil to his or her neighbor and everybody would be happy because they would be good. Such is the state of advanced worlds where evil is excluded; such will be the state of the earth when it has progressed sufficiently» — parágrafo 15: responde a la objeción de que el mal sería entonces necesario y eterno; el tramo cruza el cambio de plana y se releyó entero en el crudo.

«These worlds serve as habitations of exile and places of expiation for imperfect, rebellious, persistently evil spirits who have been barred from worlds that have become blissful» — y el destino que asigna a los mundos que se van formando: morada de destierro para los espíritus rebeldes excluidos de los mundos ya dichosos.

«This means that since evil is always evil, those who unknowingly have served as instruments for divine justice, those whose evil instincts have been utilized, have committed evil nevertheless and must be punished» — parágrafo 16: el mal sigue siendo mal aunque sirva de instrumento a la justicia divina, y quien lo hace es castigado igual. El tramo se releyó entero en el crudo por ser largo.

«This is a powerful image which would be absurd if taken literally, and which simply means that one must destroy within oneself all cause of scandal, that is, of evil; one must uproot from one’s heart every impure sentiment and every immoral tendency» — parágrafo 17: declara imagen enérgica y absurda si se toma literalmente el mandato de cortarse la mano, y la traduce por arrancar de sí toda causa de mal. El tramo se releyó entero en el crudo por ser largo.

«Jesus never said anything absurd to those who could understand the allegorical and deeper meaning of his words. However, many things cannot be understood without the key that Spiritism provides» — y el criterio de lectura con que cierra el capítulo: nada dijo Jesús de absurdo a quien pudiera entender el sentido alegórico.

«Profound in their simplicity, these words do not imply the mere calling of children, but of the souls that gravitate in the lower regions, where misfortune knows no hope» — abre el parágrafo 18, instrucción firmada John the Evangelist (Paris, 1863), que lee en el llamado a los niños un llamado a las almas de las regiones inferiores.

«He was the initiator of Spiritism, which in turn must call to itself not little children but mature individuals of goodwill» — la misma instrucción declara a Jesús iniciador del espiritismo y precisa a quién llama este: no a niños, sino a hombres maduros de buena voluntad.

«it is no longer a question of believing instinctively and obeying mechanically; it is necessary for humans to follow the intelligent law that reveals its universality» — y el cambio que la instrucción declara en curso: ya no se trata de creer por instinto ni de obedecer mecánicamente.

«spirit manifestations are increasing on the horizon, and Spiritism is the messenger that will shine like the sun on the mountaintops» — el cierre de la instrucción firmada John the Evangelist (Paris, 1863), con el espiritismo por mensajero.

«Let the little children come to me, for I have the milk that strengthens the weak. Let all come to me who are fearful and feeble, and in need of support and consolation. Let the unlearned come to me so that I may enlighten them» — abre el parágrafo 19, instrucción firmada A Protector Spirit (Bordeaux, 1861). El tramo se releyó entero en el crudo por ser largo.

«what is this supreme balm possessing virtue par excellence, this balm that may be applied to all the wounds of the heart to heal them? It is love, it is charity» — la misma instrucción nombra el bálsamo supremo que declara aplicable a toda herida del corazón: el amor y la caridad.

«If you have love, you will have put your treasure where worms and rust cannot reach it, and you will see everything that might stain its purity erased from your soul. You will feel the weight of matter grow lighter day by day, and like a bird soaring in the sky with no memory of earth, you will ascend without ceasing, you will ascend forever until your exhilarated soul satiates itself with life in the bosom of the Lord» — el cierre de la instrucción firmada A Protector Spirit (Bordeaux, 1861), con el símil del ave que asciende sin recuerdo de la tierra. El tramo se releyó entero en el crudo por ser largo.

«This communication was given regarding a blind person, on whose behalf the spirit of J. B. Vianney, a priest in Ars, was evoked» — nota de autor, firmada *– Auth.*, que declara la circunstancia de la comunicación siguiente: se dio a propósito de una persona ciega y se evocó al espíritu de J. B. Vianney; la nota lleva pegada enseguida la del traductor con los datos biográficos del cura de Ars.

«I do not know how to perform miracles apart from the will of the good God. All the healings I was able to receive, and which were pointed out to you, may be attributed only to the One who is our Father in everything» — el parágrafo 20, instrucción firmada Vianney, priest of Ars (Paris, 1863), que atribuye a Dios y no a sí las curaciones que se le señalan. El tramo se releyó entero en el crudo por ser largo.

«may my infirm soul be healed before the infirmities of my body; may my flesh be chastised if need be so that my soul may ascend to you with the whiteness it had when you created it» — la oración que la instrucción de Vianney propone al afligido: que el alma sane antes que el cuerpo. El tramo se releyó entero en el crudo por ser largo.

«those who have been deprived of their sight should regard themselves as the blessed ones of expiation» — la misma instrucción llama bienaventurados de la expiación a los privados de la vista.

«Their eyes will not be a cause for scandal or downfall; they can fully live the life of the soul; they can see more than you who see clearly» — y lo que les atribuye: sus ojos no serán causa de escándalo y pueden vivir plenamente la vida del alma.

«The open eye is always ready to cause the soul to fail; the shut eye, on the other hand, is always ready to enable it to reach God» — la fórmula con que la instrucción de Vianney invierte la valoración de la vista y la ceguera.

«blindness of the eyes is often the true light of the heart, while sight is frequently the dark angel that leads to death» — el cierre de esa inversión en la instrucción firmada Vianney, priest of Ars (Paris, 1863).

«Whenever an affliction is not the result of acts of the present life, one must search for their cause in a previous one» — parágrafo 21, comentario de Kardec rotulado *Comment:*: busca en la existencia anterior la causa de la aflicción que no resulta de la presente.

«God does not inflict arbitrary punishment; God always wills for a correlation to exist between the wrong and the punishment» — y la correlación que sostiene entre falta y castigo, con el velo echado sobre los actos pasados.

«Therefore, if someone suffers the torment of the loss of sight, it is because sight was for him or her a cause of downfall. Also, it could be that the person was the cause of the loss of someone else’s sight; perhaps someone had become blind as a result of excess work having been imposed or as a result of mistreatment, lack of care, etc., and now the person is suffering the penalty of talion» — la aplicación del criterio al caso de la ceguera, con las hipótesis que el comentario enumera. El tramo se releyó entero en el crudo por ser largo.

«Blessed are the peace-loving, for they shall be called children of God» — el segundo pasaje evangélico del capítulo IX; el impreso cierra con *(Mt. 5:9)*.

«You have learned what was said to the ancients: You shall not kill, and whoever kills shall deserve being condemned to judgment. But I say to you that whoever shows anger» — el tercer pasaje evangélico del capítulo IX, la ira contra el hermano equiparada al homicidio; el tramo se corta en el cambio de plana y la transcripción acaba en la 194 con *(Mt. 5:21-22)*.

«By these maxims, Jesus makes meekness, moderation, docility, affability and patience a law. Consequently, he condemns violence, anger and even any discourteous expression regarding another person» — parágrafo 4: la ley que Kardec lee en esas máximas y lo que declara condenado, la violencia, la ira y hasta la expresión descortés.

«Raca, to the Hebrews, was a term of scorn that meant a worthless person, and it was said while spitting and turning one’s head to the side» — y la explicación filológica que da del término Raca y del gesto que lo acompañaba.

«It is because every offensive word expresses a sentiment contrary to the law of love and charity, which should regulate human relations and maintain harmony and unity in them; because such a word is an insult to mutual benevolence and fraternity; because it encourages hatred and animosity; finally, because after humility toward God, charity toward one’s neighbor is the first law for every Christian» — la razón que da para tanta severidad ante una palabra: toda palabra ofensiva expresa un sentimiento contrario a la ley de amor y caridad. El tramo se releyó entero en el crudo por ser largo.

«By these words Jesus means that up till now the things of the earth have been monopolized by aggressive persons to the harm of those who are meek and peace-loving; that the latter often lack the necessities, while the former have the superfluous» — parágrafo 5: la lectura que hace de la promesa de poseer la tierra, dicha contra el acaparamiento de los violentos. El tramo se releyó entero en el crudo por ser largo.

«When the law of love and charity is finally the law of humankind, there will be no more selfishness; the weak and peace-loving will no longer be exploited or crushed by the strong and aggressive» — y la condición que pone para que se cumpla: que la ley de amor y caridad sea la ley de la humanidad.

«Benevolence toward one’s fellow beings, the fruit of love toward one’s neighbor, produces the affability and meekness that are its manifestation. However, one must not always trust in appearances. Good manners and worldly skill can lend the veneer of such qualities» — abre el parágrafo 6, instrucción firmada Lazare (Paris, 1861), que advierte contra las apariencias de afabilidad. El tramo se releyó entero en el crudo por ser largo.

«To this class belong also the men and women who seem benign on the outside but who are really domestic tyrants, making their families and subordinates suffer the weight of their pride and despotism as though wanting to get even for the restraints imposed on them elsewhere. Not daring to use their authority on strangers who would put them in their place, they want to at least be feared by those who cannot resist them» — y el segundo tipo que la instrucción describe, el tirano doméstico benigno hacia fuera. El tramo se releyó entero en el crudo por ser largo.

«It is not enough for lips to flow with milk and honey, because if the heart does not do the same, it is hypocrisy. Those whose affability and meekness are not feigned never belie themselves; they are the same, both in the world and at home» — el criterio con que la instrucción firmada Lazare (Paris, 1861) distingue la afabilidad verdadera: ser el mismo en el mundo y en casa.

«Pain is a blessing that God sends upon the elect; therefore, do not become troubled when you suffer; instead, bless Almighty God, who through the pain of this world has marked you out for glory in heaven» — abre el parágrafo 7, instrucción firmada A Spirit Friend (Havre, 1862), sobre la paciencia.

«The charity that consists in giving alms to the poor is the easiest of all charities. There is another kind, however, that is much more burdensome, and, consequently, more meritorious: forgiving those whom God has placed on our path to be instruments of our suffering and to put our patience to the test» — la misma instrucción declara la limosna la más fácil de las caridades y pone por más meritoria el perdón a quienes sirven de instrumento del propio sufrimiento. El tramo se releyó entero en el crudo por ser largo.

«The burden seems less heavy when we look to heaven than when our brow is bent toward the ground» — y la imagen con que la instrucción cierra esa parte.

«Obedience is the consent of reason; resignation is the consent of the heart; both are active forces because they carry the burden of the trials that insensate rebellion lets drop. The coward cannot be resigned, just as the proud and selfish person cannot be obedient» — las definiciones que la instrucción de Lazare da de las dos virtudes y las declara fuerzas activas. El tramo se releyó entero en el crudo por ser largo.

«The virtue of your generation is intellectual activity; its vice is moral indifference» — el diagnóstico que la misma instrucción hace de su generación: la actividad intelectual por virtud y la indiferencia moral por vicio.

«Seek and you will find that they are almost always based on wounded pride. Is it not wounded pride at being contradicted that makes you reject wise remarks and makes you angrily reject the wisest counsels» — la misma instrucción remite los arrebatos de ira al orgullo herido y a la contradicción no soportada.

«In sum, anger does not exclude certain qualities of the heart, but it keeps one from practicing much good and can lead to practicing much evil. This fact should be enough to motivate efforts to control it. Moreover, Spiritists are encouraged for another reason: anger is contrary to charity and Christian humility» — el cierre de la instrucción firmada A Protector Spirit (Bordeaux, 1863) sobre la ira. El tramo se releyó entero en el crudo por ser largo.

«According to the very wrong idea that one cannot reform one’s own nature, humans think they are to be excused from putting forth the effort to correct their defects, in which they deliberately delight, or which would require too much perseverance to emend» — abre el parágrafo 10, instrucción firmada Hahnemann (Paris, 1863), que objeta la idea de no poder reformar la propia naturaleza. El tramo se releyó entero en el crudo por ser largo.

«individuals inclined toward anger nearly always blame it on their temperament. Before regarding themselves as blameworthy, they blame their faults on their body, thus accusing God for their misdeeds» — la misma instrucción señala el recurso al temperamento como modo de acusar a Dios de las propias faltas.

«be convinced that a peace-loving spirit, even in an ill-tempered body, will always be peace-loving, whereas a violent spirit in a lymphatic body will not thereby be meeker. Instead, the violence will only take on a different character. By not having a suitable organism to second its violence, anger will be more concentrated, whereas in the former instance, it will be more expansive» — y la distinción que la instrucción de Hahnemann traza entre el temperamento del cuerpo y el carácter del espíritu. El tramo se releyó entero en el crudo por ser largo.

«Thus, the body does not cause anger in persons who do not already have it, just as it does not cause the other vices. All virtues and all vices are inherent to the spirit» — la conclusión de esa instrucción: todas las virtudes y todos los vicios son inherentes al espíritu, no al cuerpo.

«So tell yourselves that humans do not remain vice-prone unless they want to remain vice-prone; those who want to correct themselves always can. Otherwise, there would be no law of progress for human beings» — el cierre de la instrucción firmada Hahnemann (Paris, 1863), tras la reemisión del marcador de plana: quien quiere corregirse siempre puede.

«In the evangelical sense, the meaning of the frequently used word scandal is much more general, which is why its acceptation is not understood in certain cases. It is not only what offends someone else’s conscience, but is everything that results from human vices and imperfections; all the wrongful actions of one individual toward another» — el sentido evangélico que Kardec le atribuye al escándalo, mucho más general que el corriente: todo lo que resulta de los vicios y las imperfecciones humanas. El tramo se releyó entero en el crudo por ser largo.

«If you have love, you have everything there is to be desired on the earth. You possess the most excellent pearl that neither circumstances nor the evils of those» — la instrucción firmada A Protector Spirit (Bordeaux, 1861) declara al amor la perla más excelente; el tramo se corta en el cambio de plana y la frase acaba en la 188.

«The world is full of such individuals, who have a smile on their lips and venom in» — el retrato que la instrucción de Lazare hace de la afabilidad fingida; el tramo se corta en el cambio de plana y la frase acaba en la 196.

«who are meek as long as nothing angers them, but who bite back at the least contrariety; whose silver tongue when they speak to your face changes into a poisoned arrow when they speak behind your back» — y el remate de ese retrato en la plana siguiente: lengua de plata de frente y flecha envenenada por la espalda. El tramo se releyó entero en el crudo por ser largo.

«At all points Jesus’ doctrine teaches obedience and resignation: two very active companion virtues of meekness, although people erroneously confuse them with the negation» — abre el parágrafo 8, instrucción firmada Lazare (Paris, 1863), que separa la obediencia y la resignación de la negación del sentimiento y de la voluntad; el tramo se corta en el cambio de plana.

«Pride leads you to deem yourselves to be more than you really are; you cannot endure any comparison that might belittle you. On the contrary, pride makes you consider yourselves to be so far above your brothers and sisters – whether in spirit, social position or personal advantage – that the least parallel irritates and hurts you. And then» — abre el parágrafo 9, instrucción firmada A Protector Spirit (Bordeaux, 1863), que hace derivar la ira del orgullo. El tramo se releyó entero en el crudo por ser largo.

«Blessed are the meek, for they shall possess the earth. (Mt. 5:4)» — el primer pasaje evangélico del capítulo IX, transcrito con su referencia; la misma frase se imprime dos veces en la plana, en la portadilla del capítulo y en el parágrafo 1, y aquí se ancla en la segunda.

«Blessed are the merciful, for they themselves shall receive mercy» — el primer pasaje evangélico del capítulo X; el impreso cierra con *(Mt. 5:7)*.

«If you forgive others for the wrongs they have committed against you, your heavenly Father will forgive your sins also, but if you do not forgive others when they have offended you, your heavenly Father will not forgive your sins either» — el segundo pasaje evangélico del capítulo X, el perdón condicionado; el impreso cierra con *(Mt. 6:14-15)*.

«If your brother has sinned against you, go to him and make his wrong known in private, between you and him. If he listens to you, you will have gained a brother. Then Peter approached him and said, “Lord, how many times shall I forgive my brother when he has sinned against me? Up to seven times?” Jesus answered him, “I do not tell you up to seven times, but up to seventy times seven times» — el tercer pasaje evangélico del capítulo X, las setenta veces siete; el impreso cierra con *(Mt. 18:15, 21-22)*. El tramo se releyó entero en el crudo por ser largo.

«Mercy is the compliment of meekness, because whoever is not merciful cannot be meek and peaceable. Mercy consists in forgetting and forgiving offenses» — parágrafo 4: define la misericordia como olvido y perdón de las ofensas y la hace inseparable de la mansedumbre; el troceo imprime *compliment* donde el sentido pide complement.

«Forgetting offenses is proper to the advanced soul, which is above the insults that might be directed at it. One is always anxious, darkly suspicious and full of bile; the other is calm, full of gentleness and charity» — y el contraste que traza entre el alma que guarda rencor y la que perdona. El tramo se releyó entero en el crudo por ser largo.

«he teaches us that mercy should have no limits» — la lectura que hace de las setenta veces siete: la misericordia no ha de tener límites.

«However, there are two quite different ways of forgiving: one is great, noble, truly generous, without ulterior motives» — y la distinción que introduce entre dos maneras de perdonar, una generosa y sin segunda intención.

«and the second, by which the offended person – or the one who thinks he or she has been offended – imposes humiliating conditions on the other person and makes him or her feel the weight of a forgiveness that angers instead of pacifies. If this person offers his or her hand, it is not done benevolently but ostentatiously in order to be able to tell the whole world, “See how generous I am» — la segunda manera que describe: el perdón que impone condiciones humillantes y se exhibe. El tramo se releyó entero en el crudo por ser largo.

«In the practice of forgiveness and the good in general, there is more than a moral effect: there is also a physical effect» — parágrafo 6: sostiene que el perdón tiene además del efecto moral uno físico.

«We know that death does not free us from our enemies. In their hatred, vengeful spirits often pursue beyond the grave those against whom they harbor rancor» — y la razón que da: los espíritus vengativos persiguen más allá del sepulcro a quienes odian.

«In this fact, one can see the cause of most cases of obsession, especially those that display a certain gravity such as subjugation and possession» — la causa que atribuye a la mayoría de los casos de obsesión, incluidas la subyugación y la posesión.

«Consequently, from the point of view of one’s future peace-of-mind, it is important to repair as quickly as possible the wrongs one has committed against one’s neighbor, and to forgive one’s enemies in order to eliminate, before death, all motives of dissention and all causes based on ulterior animosity» — y la consecuencia práctica que saca: reparar y perdonar antes de morir para eliminar todo motivo de disensión. El tramo se releyó entero en el crudo por ser largo.

«If, therefore, when you present your offering on the altar, you remember that your brother has something against you, leave your gift at the foot of the altar and go first to be reconciled with your brother, and afterward, return to offer your gift» — el pasaje evangélico del parágrafo 7, la ofrenda dejada al pie del altar; el impreso cierra con *(Mt. 5:23-24)*.

«he is teaching that the sacrifice most pleasing to the Lord is the sacrificing of one’s resentment; that before presenting oneself to God in order to be forgiven, it is necessary to have forgiven, and that if a wrong has been committed against any brother or sister, it is necessary to have repaired it» — parágrafo 8: la lectura que hace de ese precepto, el sacrificio del propio resentimiento como el más grato a Dios. El tramo se releyó entero en el crudo por ser largo.

«Jesus materializes this precept because the Jews were used to offering material sacrifices. He had to adapt his words to their customs. Christians do not offer material gifts; they offer a spiritualized sacrifice, but the precept thereby takes on an even greater import» — y la traslación que propone para su tiempo: los cristianos no ofrecen dones materiales sino su alma, y el precepto gana alcance. El tramo se releyó entero en el crudo por ser largo.

«How is it that you see a speck in your brother’s eye but you do not see the plank in your own? Or, how is it that you say to your brother, “Let me take a speck out of your eye,” while you have a plank in yours? You hypocrites, first take the plank out of your own eye and then you will be able to take the speck out of your brother’s eye» — el pasaje evangélico del parágrafo 9, la paja y la viga; el impreso cierra con *(Mt. 7:3-5)*. El tramo se releyó entero en el crudo por ser largo.

«One of humankind’s defects consists in seeing someone else’s evil before seeing the evil that is within ourselves» — parágrafo 10: el defecto que señala, ver el mal ajeno antes que el propio.

«In order to judge oneself, it would be necessary to see oneself in a mirror, stepping outside of oneself somehow and regarding oneself as another person, asking: What would I think if I saw someone else doing what I am doing» — y el ejercicio que propone para juzgarse: verse en un espejo y preguntarse qué se pensaría de otro que hiciera lo mismo.

«This fault is essentially contrary to charity because true charity is modest, simple and non-judgmental. Prideful charity is nonsense, since these two sentiments neutralize each other» — la incompatibilidad que declara entre orgullo y caridad, con la caridad orgullosa por contrasentido.

«If pride is the father of many vices, it is also the denial of many virtues. Pride may be found to be the basis and the motive for nearly all actions. That is why Jesus devoted himself to fighting it as the main obstacle to progress» — y el lugar que le da al orgullo dentro del Evangelio: principal obstáculo al progreso y blanco constante de Jesús. El tramo se releyó entero en el crudo por ser largo.

«Then, the scribes and Pharisees brought him a woman who had been caught in adultery and stood her in the midst of the people, saying to Jesus, “Master, this woman has just been caught in adultery. Now, the law of Moses orders us to stone adulterers. What, then, is your opinion on the matter?” They said this to test him in order to have a reason to accuse him. However, Jesus kneeled down and began writing on the ground with his finger. When they continued to question him, he stood up and said to them, “Let him among you who is without sin cast the first stone at her» — el pasaje evangélico del parágrafo 12, la mujer sorprendida en adulterio; la transcripción sigue en la plana 210 y cierra con *(Jn. 8:3-11)*. El tramo se releyó entero en el crudo por ser largo.

«This maxim makes indulgence a duty, for there is no one who does not need indulgence in return. Indulgence teaches us that we must not judge others more severely than we would judge ourselves, or condemn others for what we absolve in ourselves» — parágrafo 13: la lectura que hace de esa escena, la indulgencia hecha deber. El tramo se releyó entero en el crudo por ser largo.

«Blame cast at another’s conduct can have two motives: to reprimand evil or to discredit the person whose acts are being criticized. The latter motive is never excusable» — y la distinción que introduce entre dos móviles de la censura, reprender el mal o desacreditar a quien lo hace.

«Jesus could not have prohibited the condemnation of what is evil, since he himself did so and in no uncertain terms. What he meant was that the authority to condemn is a result of the moral authority of the one who does the condemning» — sostiene que Jesús no prohibió condenar el mal, sino que ligó la autoridad de condenar a la autoridad moral de quien condena.

«There is no legitimate authority in God’s eyes except that which is founded on the example of the good it does» — y el criterio de autoridad con que cierra el parágrafo: solo es legítima a los ojos de Dios la fundada en el ejemplo del bien que hace.

«This is one of Jesus’ teachings that should strike your mind the hardest and speak to your heart the loudest» — abre el parágrafo 14, instrucción firmada Simeon (Bordeaux, 1862), sobre las setenta veces siete.

«you shall teach your brothers and sisters that forgetfulness of self, which makes them invulnerable to attack, evil behavior and insult; you shall be meek and humble of heart without ever measuring your kindness» — la misma instrucción propone el olvido de sí como lo que vuelve invulnerable al ataque y al insulto. El tramo se releyó entero en el crudo por ser largo.

«Give, because the Lord will repay you; forgive, because the Lord will forgive you; abase yourselves, because the Lord will lift you up; humble yourselves, because the Lord will sit you at his right hand» — la serie de correspondencias con que la instrucción de Simeon desarrolla el precepto.

«If their actions do you personal harm, it is one more reason for you to be indulgent, for the merit of forgiveness is proportional to the seriousness of the evil» — y la proporción que fija: el mérito del perdón es proporcional a la gravedad del mal perdonado.

«O Spiritists, never forget that in words as well as in actions forgiveness of wrongs must not be an empty expression. If you say you are Spiritists, then be so; forget the evil that has been done to you and think of one thing only: the good you can do» — el cierre de la instrucción firmada Simeon (Bordeaux, 1862): el perdón de las ofensas no ha de ser una expresión vacía. El tramo se releyó entero en el crudo por ser largo.

«Forgiving one’s enemies is to ask forgiveness for oneself; forgiving one’s friends is to give them proof of friendship; forgiving offenses is to show that one has become better» — abre el parágrafo 15, instrucción firmada Paul, Apostle (Lyon, 1861), con las tres equivalencias del perdón.

«Moreover, who knows if looking deep down inside you might not discover that you yourself were the aggressor? Who knows if in the fight that begins as a pinprick and ends up as a rupture you did not throw the first punch» — la misma instrucción pide examinar si no se fue el agresor en la disputa que empezó por un alfilerazo.

«However, there are two quite different manners of forgiving: there is forgiveness from the lips and forgiveness from the heart» — y la distinción que la instrucción de Paul traza entre el perdón de los labios y el del corazón.

«True forgiveness – Christian forgiveness – is the kind that casts a veil over the past. It is the only kind that will be credited to you, for God is not satisfied with appearances. God probes the depths of the heart and the most secret thoughts» — la definición que la instrucción da del perdón cristiano, el que echa un velo sobre el pasado. El tramo se releyó entero en el crudo por ser largo.

«Do not forget that true forgiveness is recognized by actions much more than by words» — el cierre de la instrucción firmada Paul, Apostle (Lyon, 1861).

«Indulgence does not see the defects of others, or if it does, it avoids talking about them or publicizing them» — abre el parágrafo 16, instrucción firmada Joseph, a Protector Spirit (Bordeaux, 1863), con la definición de la indulgencia.

«Indulgence is never concerned with the wrongs of others – unless it can be of assistance – and furthermore, it takes care to mitigate them as much as possible. It does not make shocking remarks, nor does it have reproach on its lips; it counsels only and usually in a quiet manner» — la misma instrucción describe el modo de obrar de la indulgencia: no reprocha, aconseja y en voz baja. El tramo se releyó entero en el crudo por ser largo.

«Therefore, be stern toward yourselves and indulgent toward others. Remember God, who judges in the last instance, who sees the secret thoughts of each heart, and who, consequently, frequently forgives the wrongs that you condemn, or condemns those that you excuse, for he knows the motives for every action» — y el precepto con que la instrucción de Joseph lo resume, severidad para consigo e indulgencia para con los demás. El tramo se releyó entero en el crudo por ser largo.

«Be indulgent, my friends, because indulgence appeals, calms and uplifts, whereas sternness discourages, keeps away and angers» — el cierre de la instrucción firmada Joseph, a Protector Spirit (Bordeaux, 1863).

«Be indulgent toward the wrongs of others, whatever they might be; do not judge with severity except where your own actions are concerned» — abre el parágrafo 17, instrucción firmada Jean, Bishop of Bordeaux (1862).

«What are you asking of the Lord when you ask him to forgive you? Are you asking him only to forget your offenses? Forgetting them will leave you with nothing, for if God were to limit himself to forgetting your wrongs, he would not punish you, but neither would he reward you. Reward cannot be payment for the good that is not done, much less for the evil that has been done, even if the evil has been forgotten» — la misma instrucción distingue el olvido de las faltas del perdón, porque el olvido no premia ni castiga. El tramo se releyó entero en el crudo por ser largo.

«By asking God to forgive your transgressions, you are asking him the favor of his grace that you may not fall into them again, and for the strength needed to enter upon a new pathway, a way of submission and love upon which you can add reparation to repentance» — y lo que la instrucción dice que se pide realmente al pedir perdón: la gracia de no recaer y la fuerza de reparar. El tramo se releyó entero en el crudo por ser largo.

«Replace the anger that defiles with the love that purifies. Preach by example the active, inexhaustible charity that Jesus has taught you; preach charity just as he himself did while he lived upon the earth in full view of corporeal eyes, and just as he has continued to do, even though he is no longer visible except to the eyes of the spirit. Follow his divine model; walk in his footsteps: they will lead you to the place of refuge where you will find repose after struggle. Like him, bear all your crosses and thoughtfully but courageously mount your Calvary: on its top is glorification» — el cierre de la instrucción firmada Jean, Bishop of Bordeaux (1862), con el Calvario montado hasta la glorificación. El tramo se releyó entero en el crudo por ser largo.

«Dear friends, be strict with yourselves but indulgent toward the weaknesses of others. Doing so is a further practice of holy charity that few observe» — abre el parágrafo 18, instrucción firmada Dufetre, Bishop of Nevers (Bordeaux).

«The true character of charity is modesty and humility, which consist in seeing the defects of others only on the surface and in taking an interest in valuing whatever is good and virtuous in them, for if the human heart is an abyss of corruption, there is always in a few of its hidden-most corners the seed of a few good sentiments and a live spark of spiritual essence» — y el carácter que la instrucción le atribuye a la caridad, modestia y humildad, con la semilla de buenos sentimientos escondida en todo corazón. El tramo se releyó entero en el crudo por ser largo.

«practical charity, charity of the heart, charity toward one’s neighbors and toward oneself; in other words, charity toward all and love for God above all things, because love for God summarizes all duties and it is impossible to love him truly without practicing charity, which he made into a law for all his creatures» — el cierre de la instrucción firmada Dufetre, Bishop of Nevers (Bordeaux): el amor a Dios resume todos los deberes y no se puede sin caridad. El tramo se releyó entero en el crudo por ser largo.

«Of course not, since each of you must labor for the progress of all, especially those whose tutelage has been entrusted to you. But you must reprehend others with moderation, with a useful purpose, and not as is usually done: for the pleasure of denigrating them» — parágrafo 19, instrucción firmada St. Louis (Paris, 1860): responde que sí cabe reprender al prójimo, con moderación y con un fin útil. El tramo se releyó entero en el crudo por ser largo.

«Moreover, the criticism one casts at others must at the same time be directed at oneself, asking if one does not deserve it more» — y la condición que la misma instrucción añade: la censura dirigida a otro ha de dirigirse a la vez a uno mismo.

«Everything depends on the intent. Of course, no one is forbidden from seeing evil where there is evil. Furthermore, it would be unsuitable to see only the good everywhere: such an illusion would be harmful to progress» — parágrafo 20, instrucción firmada St. Louis (Paris, 1860): nadie tiene prohibido ver el mal donde lo hay, y ver solo el bien sería ilusión dañina.

«The error is in making the observation to the detriment of one’s neighbor, unnecessarily discrediting him or her committing a public eye. It would also be reprehensible to make such an observation only to take pleasure in a sentiment of malice and for the satisfaction of catching others committing a wrong» — la misma instrucción sitúa el error en observar el mal ajeno para desacreditar o por malicia. El tramo se releyó entero en el crudo por ser largo.

«This question is very delicate, and it is here that one must appeal to charity rightly understood. If a person’s imperfections are harmful to that person alone, it would never be useful to disclose them. However, if they might cause harm to others, it is preferable to take into account the interests of the majority against the interests of only one» — parágrafo 21, instrucción firmada St. Louis (Paris, 1860), sobre si es útil divulgar el mal ajeno: solo cuando puede dañar a otros. El tramo se releyó entero en el crudo por ser largo.

«Do not judge so that you yourself might not be judged, for you will be judged according to your having judged others, and the same measure will be used on you that you have used on them» — el pasaje evangélico del parágrafo 11, la medida con que se juzga; el impreso cierra con *(Mt. 7:1-2)*. El índice del volumen reimprime este encabezado en la plana 7, y aquí se ancla en el cuerpo.

«Be reconciled as quickly as possible with your adversary, while you are with him on the way so that he does not hand you over to the judge, and so that the judge does not hand your over to the Minister of Justice, so that you may not be imprisoned» — el pasaje evangélico del parágrafo 5, la reconciliación en el camino; el índice del volumen reimprime el encabezado del capítulo y aquí se ancla en el cuerpo. El tramo se releyó entero en el crudo por ser largo.

«All men and women proud enough to deem themselves superior in virtue and merit to their incarnate brothers and sisters» — la instrucción firmada Dufetre, Bishop of Nevers (Bordeaux) declara necios y culpables a quienes se creen superiores en virtud; el tramo se corta en el cambio de plana.

«Do unto men everything you would want them to do unto you, for such is the law and the prophets» — el pasaje evangélico del parágrafo 2, la regla de oro en la versión de Mateo; el impreso cierra con *(Mt. 7:12)* y añade enseguida la de Lucas.

«The kingdom of heaven is like a king who wanted to settle accounts with his servants. And having begun to do so, one who owed him ten thousand talents was presented to him. But since he did not have the means to repay them, his master ordered him, his wife, his children and everything he owned to be sold in order to satisfy the debt» — el pasaje evangélico del parágrafo 3, la parábola del siervo sin misericordia; la transcripción sigue en la plana 223 y cierra con *(Mt. 18:23-35)*. El tramo se releyó entero en el crudo por ser largo.

«You evil servant, I exempted you from all that you owed me because you begged me. Thus, should not you also have had mercy on your fellow servant, just as I had mercy on you» — el reproche del rey dentro de esa misma parábola transcrita.

«Loving one’s neighbor as oneself; doing unto others what we would want them to do unto us is the most complete expression of charity there is, because it sums up all our duties toward our neighbor» — parágrafo 4: declara esas dos máximas la expresión más completa de la caridad, porque resumen todos los deberes hacia el prójimo.

«The practice of these two maxims leads to the destruction of selfishness. When humans take them as a rule for their conduct and as a foundation for their institutions, they will understand true fraternity and will ensure that peace and justice reign among them. There will be neither hatred nor dissention, but only unity, harmony and mutual benevolence» — y lo que espera de su práctica: la destrucción del egoísmo y el reinado de la paz y la justicia. El tramo se releyó entero en el crudo por ser largo.

«Then the Pharisees, having gone out, decided amongst themselves to ensnare him in his own words. Thus, they sent to him their disciples with the Herodians to say to him, “Master, we know that you are truthful and that you teach the way of God through the truth, without regard for whomever one might be, because you do not take into consideration men’s positions. So tell us your opinion on this: is it permissible for us to pay taxes to Caesar or not» — el pasaje evangélico del parágrafo 5, el tributo al César; la transcripción sigue en la misma plana y cierra con *(Mt. 22:15-22; Mk. 12:13-17)*. El tramo se releyó entero en el crudo por ser largo.

«Then render unto Caesar what is Caesar’s and to God what is God’s» — la respuesta de Jesús dentro de ese mismo pasaje transcrito.

«The question posed to Jesus was motivated by the circumstance in which the Jews dreaded the tax imposed on them by the Romans and thus they made it a religious issue» — parágrafo 6: sitúa la pregunta en su circunstancia histórica, el impuesto romano vuelto cuestión religiosa entre los judíos.

«This maxim: “Render unto Caesar what is Caesar’s” should not be understood in a restrictive ands absolute manner. Like all Jesus’ teachings, it is a general principle summed up in a practical and usual form and is deduced from a particular circumstance» — parágrafo 7: advierte que la máxima no debe entenderse de modo restrictivo ni absoluto, porque es principio general deducido de una circunstancia particular; el troceo imprime *ands* por and. El tramo se releyó entero en el crudo por ser largo.

«It prescribes respect for others’ rights, just as each one desires his or her own rights to be respected; it extends to the fulfillment of duties toward family, society and authorities as well as toward individuals» — y el alcance que le da: respeto de los derechos ajenos y cumplimiento de los deberes con la familia, la sociedad y las autoridades.

«Love summarizes Jesus’ doctrine in its entirety because it is the sentiment par excellence, and sentiments are instincts raised to the height of the degree of progress accomplished. At their origin, humans have only instincts; more advanced and corrupted, they have only sensations; more educated and purified, they have sentiments» — abre el parágrafo 8, instrucción firmada Lazare (Paris, 1862): el amor como resumen de la doctrina y cima de una escala que va del instinto a la sensación y al sentimiento. El tramo se releyó entero en el crudo por ser largo.

«The law of love replaces the personality with the union of all beings and extinguishes societal misery» — lo que la misma instrucción le atribuye a la ley de amor: sustituir la personalidad por la unión de todos los seres.

«Spiritism in turn has come to speak a second word of the divine alphabet. Pay attention, for that word lifts the headstones from the empty graves: triumphing over death, reincarnation reveals to astonished humans their intellectual heritage» — la instrucción de Lazare llama a la reencarnación la segunda palabra del alfabeto divino, tras el amor que dijo Jesús. El tramo se releyó entero en el crudo por ser largo.

«The instincts are the germination and the embryos of sentiment; they bring with them progress, just as the acorn contains the oak, and less advanced individuals are those who, ridding themselves little by little of their cocoon, remain enslaved to their instincts. The spirit must be cultivated like a field» — y el símil de la bellota y el roble con que la instrucción liga el instinto al sentimiento. El tramo se releyó entero en el crudo por ser largo.

«Love is the divine essence, and from beginning to end you possess in the depths of your soul the flame of that sacred fire» — abre el parágrafo 9, instrucción firmada Fenelon (Bordeaux, 1861), que declara el amor esencia divina presente en el fondo de toda alma.

«the vilest individual, the most abject, the most criminal, holds for another person or some object a living and ardent affection impervious to anything that could diminish it, often reaching sublime proportions» — la prueba que la misma instrucción invoca: hasta el más abyecto guarda por alguien o por algo un afecto vivo. El tramo se releyó entero en el crudo por ser largo.

«They reduce the law of love to the level of instinct. But no matter what they do, they will be unable to repress the living seed that God planted in their hearts at their creation» — y lo que la instrucción dice de los misántropos que vuelcan su afecto en animales, plantas y objetos.

«There are some to whom the trial of reincarnation is repugnant because it implies that others take part in the affectionate relationships of which they are jealous. Poor brothers and sisters! It is your affection that has made you selfish; your love is confined to a closed circle of family and friends, and nobody else matters to you» — la instrucción de Fenelon atribuye a un afecto vuelto egoísta la repugnancia a la reencarnación. El tramo se releyó entero en el crudo por ser largo.

«you must progressively arrive at loving all your brothers and sisters indiscriminately. The task will be long and difficult, but it shall be accomplished. God wills it, and the law of love is the first and most important precept of your new doctrine because it is what will someday kill selfishness under any form in which it may appear, for besides personal selfishness, there is also family, caste and national selfishness» — y el alcance que la instrucción le exige a la ley de amor, contra el egoísmo personal, familiar, de casta y nacional. El tramo se releyó entero en el crudo por ser largo.

«Now what is the extent of one’s neighbor? Family, sect, nation? No. It is the whole of humankind» — la pregunta con que la instrucción fija el alcance del prójimo y su respuesta.

«Do not believe in the sterility and hardness of the human heart; in spite of itself, it yields to true love. Love is a magnet that it cannot resist, and contact with love enlivens and fertilizes the seeds of the virtue that lies latent within it» — la instrucción de Fenelon llama al amor imán al que el corazón humano no resiste. El tramo se releyó entero en el crudo por ser largo.

«So, do not tire of hearing the words of John the Evangelist. You know that when infirmity and old age suspended the course of his preaching, he did nothing but repeat these sweet words: “My little children, love one another» — y el dicho que la instrucción atribuye a Juan el Evangelista anciano, repetido cuando ya no podía predicar. El tramo se releyó entero en el crudo por ser largo.

«My dear co-disciples, the Spirits present here tell you through my voice: “Love much so that you may be loved» — abre el parágrafo 10, instrucción firmada Sanson, former member of the Parisian Spiritist Society (1863).

«In the deepest sense of the word, to love means being loyal, honest, and conscientious in order to do unto others what you would want done unto you. It means searching around yourselves for the inner meaning of all the hardships that oppress your brothers and sisters so that you may bring them relief» — la definición práctica que esa instrucción da del amor. El tramo se releyó entero en el crudo por ser largo.

«But you have already gained much, you who are listening to me; you are infinitely better than you were a hundred years ago» — la misma instrucción mide el adelanto de sus oyentes por comparación con un siglo atrás.

«The grand concept of renewal through Spiritism – described so well in The Spirits’ Book – will produce the great miracle for the century to come: the uniting of all humankind’s material and spiritual interests through the full understanding of this maxim: “Love much so that you may be loved» — el cierre de la instrucción firmada Sanson: la renovación por el espiritismo, que remite a The Spirits’ Book, el otro volumen de Kardec fichado en esta base. El tramo se releyó entero en el crudo por ser largo.

«Selfishness – that plague on humankind – must disappear from the earth, whose moral progress it hinders» — abre el parágrafo 11, instrucción firmada Emmanuel (Paris, 1861), sobre el egoísmo.

«I say “their courage” because more courage is needed to overcome oneself than to overcome other people. Let all of you, therefore, make every effort to fight selfishness within you, for that monster that devours all minds, that child of pride, is the source of all the miseries of this world. It is the negation of charity, and consequently, the greatest obstacle to human happiness» — la misma instrucción declara el egoísmo hijo del orgullo y negación de la caridad. El tramo se releyó entero en el crudo por ser largo.

«Jesus has given you the example of charity; Pontius Pilate, that of selfishness, for while the Righteous One was about to walk the holy stations of his martyrdom, Pilate washed his hands, saying, “What is this to me? This is a righteous man; why do you want to crucify him?” Nonetheless, he let him be led to his execution» — y el ejemplo con que la instrucción de Emmanuel opone caridad y egoísmo, con Pilato lavándose las manos. El tramo se releyó entero en el crudo por ser largo.

«it is to the invasion of the human heart by this leprosy that Christianity owes the fact that it has not completed its entire mission» — lo que esa instrucción adjudica al egoísmo: que el cristianismo no haya cumplido su misión entera.

«If people were to mutually love one another, charity would be practiced more perfectly; however, for this to happen, you would have to make an effort to free yourselves of that breastplate covering your hearts so that you may be more sensitive to those who suffer» — abre el parágrafo 12, instrucción firmada Pascal (Sens, 1862). El tramo se releyó entero en el crudo por ser largo.

«Hardness kills good sentiments; Christ never rebuffed anyone; all those who came to him, no matter who, were never rejected: the adulterous woman and the criminal were both helped by him; he never feared that his own reputation would suffer because of it» — la misma instrucción pone por modelo a Cristo, que no rechazó a nadie ni temió por su reputación. El tramo se releyó entero en el crudo por ser largo.

«Selfishness is the negation of charity; now, without charity there will be no peace for society; I would state further that there will be no safety. With selfishness and pride – which walk hand in hand – life will always be a pathway for the shrewdest, a conflict of interests in which the holiest affections are trampled on, where not even the sacred ties of family are respected» — el cierre de la instrucción firmada Pascal (Sens, 1862): sin caridad no hay paz ni seguridad para la sociedad. El tramo se releyó entero en el crudo por ser largo.

«I should have said that charity is impossible without faith. Actually, you can find generous impulses even among persons without a religion» — abre el parágrafo 13, instrucción firmada A Protector Spirit (Krakow, 1861), que enmienda lo dicho antes: la caridad es imposible sin fe.

«that austere charity that is practiced only through self-denial, through a continual sacrifice of all selfish interest, can occur only if there is faith to inspire it, for nothing except faith can enable us to bear the cross of this life with courage and perseverance» — y el tipo de caridad que la instrucción declara imposible sin fe, la austera que se practica por sacrificio continuo del interés propio. El tramo se releyó entero en el crudo por ser largo.

«You would be correct, however, in stating that people are meant to be happy in this world if they would seek happiness not in material pleasures but in the good» — el límite que la instrucción concede: se puede ser feliz en este mundo buscando la felicidad en el bien y no en el placer material.

«In order to be Christians in your society today, neither death by martyrdom nor the sacrifice of your life is needed, but only and merely the sacrifice of your selfishness, pride and vanity. You shall triumph if charity inspires you and if faith upholds you» — el cierre de la instrucción firmada A Protector Spirit (Krakow, 1861): hoy no se pide martirio sino el sacrificio del egoísmo, del orgullo y de la vanidad. El tramo se releyó entero en el crudo por ser largo.

«You must love unfortunates and criminals as God’s creatures, to whom forgiveness and mercy will be granted if they repent, as is the case with you for the wrongs that you commit against his law» — abre el parágrafo 14, instrucción firmada Elizabeth de France (Havre, 1862), sobre la caridad hacia los criminales. El tramo se releyó entero en el crudo por ser largo.

«Regard yourselves as more reprehensible and guilty than those to whom you refuse forgiveness and commiseration, because quite often they do not know God as you do, and less will be asked of them than of you» — y la razón que la misma instrucción da para esa indulgencia: muchos no conocen a Dios como quien los juzga.

«True charity does not consist only in the alms you give or even in the consoling words that might accompany them. No, this is not what God demands of you. The sublime charity taught by Jesus also consists in the benevolence always granted in all things toward your neighbor» — la instrucción de Elizabeth de France amplía la caridad más allá de la limosna, hasta la benevolencia constante. El tramo se releyó entero en el crudo por ser largo.

«You do not have to say of criminals, “They are wretched; they must be expunged from the earth; the death that is inflicted on them is too kind for that type of individual» — la instrucción de Elizabeth de France rechaza el lenguaje corriente sobre los criminales y pone en su lugar el ejemplo de Jesús.

«They are your neighbors just as the best individuals are; like yours, their wandering and rebellious souls were created to become perfect. So help them out of their quagmire and pray for them» — el cierre de esa instrucción: las almas de los criminales fueron creadas, como las demás, para llegar a ser perfectas. El tramo se releyó entero en el crudo por ser largo.

«Consider the possibility that, in those quick instants that drag the final minutes of life from him, this lost man returns to his past life, or rather, his past life arises before him. Death, perhaps, is coming too soon for him; reincarnation could be terrible» — la razón que la misma instrucción añade: la muerte puede llegarle demasiado pronto y la reencarnación resultarle terrible. El tramo se releyó entero en el crudo por ser largo.

«You should not ask yourselves, however, if he is going to do so or not; just go to his aid, because in saving him you obey that voice of the heart that tells you, “You can save him, so save him» — el cierre de la instrucción firmada Lamennais (Paris, 1862). El tramo se releyó entero en el crudo por ser largo.

«You have learned that it was said: “You shall love your neighbor and hate your enemies.” But I say to you: Love your enemies; do good to those who hate you and pray for those who persecute and malign you so that you may be children of your Father who is in heaven, who makes the sun rise on the good and on the evil, and the rain fall on the just and the unjust» — el pasaje evangélico con que abre el capítulo XII, el amor a los enemigos; la transcripción sigue en la plana 240 y cierra con *(Mt. 5:20, 43-47)*. El tramo se releyó entero en el crudo por ser largo.

«If you love only those who love you, what reward will you have, since even sinners also love those who love them? And if you do good only to those who do good to you, what reward will you have, since even sinners do the same thing? And if you lend only to those from whom you can expect the same favor, what reward will you have, since even sinners lend to each another in order to receive the same advantage? But as for you, love your enemies, do good to all and lend without expecting anything, and then your reward will be very great and you will be children of the Most High, who is good to ingrates and even the wicked. Thus, be full of mercy just as your God is full of mercy» — el pasaje evangélico del parágrafo 2, la versión de Lucas del mismo precepto; el impreso cierra con *(Lk. 6:32-36)*. El tramo se releyó entero en el crudo por ser largo.

«If love toward one’s neighbor is the principle of charity, loving one’s enemies is its sublime application, for such a virtue is one of the greatest victories attainable over selfishness and pride» — parágrafo 3: llama al amor a los enemigos aplicación sublime de la caridad y una de las mayores victorias sobre el egoísmo y el orgullo.

«Jesus did not mean by these words that one must have for one’s enemy the tenderness that one would have for a brother, sister or friend. Love presupposes trust, and we could not trust someone who we know means us harm. We could not have the same effusion of friendship with such a person, knowing that he or she is capable of abusing it» — y el límite que le pone a la palabra amor en ese precepto: no la ternura que se tiene por un hermano, porque el amor supone confianza. El tramo se releyó entero en el crudo por ser largo.

«The Pharisees, having learned that he had silenced the Sadducees, gathered together. And one of them, a doctor of» — el pasaje evangélico con que abre el capítulo XI, el mayor mandamiento; el tramo se corta en el cambio de plana y la transcripción acaba en la 222 con *(Mt. 22:34-40)*.

«The question was a trap, because, depending on his response, they hoped to incite either the Roman authorities or the Jewish dissidents» — la trampa que Kardec describe: según la respuesta esperaban azuzar contra Jesús a la autoridad romana o a los disidentes judíos; el tramo se corta en el cambio de plana.

«But “Jesus, knowing their malice,” eluded the problem and gave them a lesson in justice by telling them to pay to each what was owed» — y cómo lee la salida de Jesús: eludir el problema y dar una lección de justicia, con remisión a la sección sobre los publicanos de la Introducción.

«Thus, love one another as children of the same Father. Do not set up differences between you and those who are unfortunate, for God wills for everyone to be equal» — el precepto con que la instrucción firmada Elizabeth de France (Havre, 1862) cierra esa parte, tras la reemisión del marcador de plana.

«Master, which is the greatest commandment of the law?” Jesus answered him, “You shall love the Lord your God with all your heart, with all your soul and with all your mind; this is the greatest and first commandment. And this is the second, which is similar to it: You shall love your neighbor as yourself. All the law and the prophets are contained in these two commandments» — la respuesta de Jesús dentro del pasaje del capítulo XI, con los dos mandamientos en que se resumen la ley y los profetas. El tramo se releyó entero en el crudo por ser largo.

«Furthermore, this sentiment results from a physical law: the law of assimilation and repulsion of fluids. A malevolent thought emits a fluidic current whose impression is painful; a benevolent thought envelops you in a pleasant emanation» — la explicación fluídica que Kardec da de la distinta sensación ante un amigo y ante un enemigo, por la ley de asimilación y repulsión de los fluidos. El tramo se releyó entero en el crudo por ser largo.

«Since the poverty of the human language forces us to use the same term to express the various nuances of sentiments, reason calls us to differentiate them according to each case» — y la razón que da del malentendido: la pobreza de la lengua obliga a usar un mismo término para matices distintos del sentimiento.

«Loving one’s enemies is absurd to disbelievers; those for whom the present life is everything see in their enemies only noxious beings who disturb their peace-of-mind, and from whom they believe only death can free them» — parágrafo 4: lo que le parece absurdo a quien tiene por todo la vida presente, para quien el enemigo es solo un ser nocivo.

«For believers – and especially for Spiritists – the way of seeing things is different because they consider both the past and the future, between which their present life is only a dot» — y el punto de vista que opone: el creyente considera el pasado y el porvenir, entre los cuales la vida presente es un punto.

«They know that, because of the very destiny of the earth, they must expect to meet up with evil and perverse people; that the wickedness of which they are the target makes up part of the trials they must undergo» — sostiene que por el destino mismo de la tierra hay que contar con encontrar gente mala, y que esa maldad forma parte de las pruebas.

«Persons who occupy elevated positions in the world do not feel offended by the insults of those whom they regard as their inferiors. The same applies in the moral world for those who lift themselves above materialistic humanity. They understand that hate and rancor degrade and debase them; therefore, to be above their adversaries, they must have a bigger, nobler and more generous soul» — el paralelo con que cierra el parágrafo: quien se eleva sobre la humanidad material no se siente ofendido por el insulto. El tramo se releyó entero en el crudo por ser largo.

«First of all, they know that wickedness is not a permanent state for humans; that it is due to a momentary imperfection, and that just as children correct themselves of their faults, evil people will someday acknowledge their wrongs and become good» — parágrafo 5: la primera razón de tolerancia que atribuye al espírita, que la maldad no es estado permanente sino imperfección momentánea.

«They also know that death frees them only from the physical presence of their enemies, and that their enemies can pursue them with their hatred even after having left the earth behind; that their vengeance thus fails in its objective, and, to the contrary, has the effect of causing a greater anger that can continue from one existence to the next» — y la segunda: la muerte solo libra de la presencia física del enemigo, cuyo odio puede continuar de una existencia a otra. El tramo se releyó entero en el crudo por ser largo.

«the expression, “extinguishing hatred with blood” is radically erroneous, and that what is, in fact, the truth is that blood preserves hatred even beyond the grave» — lo que el espiritismo declara en contra del dicho corriente: la sangre conserva el odio más allá del sepulcro.

«There is no heart so perverse that it would not be touched by good behavior, even without being conscious of it. Through good conduct, one removes at the least any pretext for reprisals, and can turn enemies into friends both before and after his or her death» — y la utilidad práctica que le atribuye al perdón: convertir enemigos en amigos antes y después de la muerte. El tramo se releyó entero en el crudo por ser largo.

«One can therefore have enemies among both incarnates and discarnates. The enemies of the invisible world express their malevolence through the obsessions and subjugations of which so many persons are the target, and which are one variety of life’s trials» — parágrafo 6: extiende el precepto a los enemigos del mundo invisible, cuya malevolencia se expresa en obsesiones y subyugaciones. El tramo se releyó entero en el crudo por ser largo.

«If there were no evil people on the earth, there would be no evil spirits around it. Consequently, if one must have indulgence and benevolence for one’s incarnate enemies, one must also have them for those who are discarnate» — y la correspondencia que traza entre los hombres malos de la tierra y los espíritus malos que la rodean.

«Spiritism has come to show that these demons are none other than the souls of wicked humans who have not yet gotten rid of their material instincts; that nothing can placate them except the sacrifice of one’s hatred, that is, by showing them charity; that charity not only has the effect of stopping them from practicing evil, but it also can lead them to the path of the good and contribute toward their salvation» — y lo que el espiritismo declara sobre ellos: son almas de hombres malos que no se han librado de sus instintos materiales, y solo la caridad los aplaca. El tramo se releyó entero en el crudo por ser largo.

«You have learned that it was said, “An eye for an eye and a tooth for a tooth.” I am telling you not to resist the evil that others might want to do to you; but if someone strikes your right cheek, offer him the other also; and if someone wants to sue you to take your tunic, leave him your cloak also; and if someone wants to force you to go a thousand steps with him, go two thousand. Give to him who asks and do not turn away someone who wants to borrow from you» — el pasaje evangélico del parágrafo 7, la otra mejilla; el impreso cierra con *(Mt. 5:38-42)*. El tramo se releyó entero en el crudo por ser largo.

«causes that somber susceptibility that is born from pride and the exaltation of the personality, leading people to payback injury for injury, offense for offense» — parágrafo 8: lo que Kardec adjudica al llamado punto de honor, una susceptibilidad nacida del orgullo. El tramo cruza el cambio de plana y se releyó entero en el crudo.

«To the proud, this maxim seems like cowardice, because they do not understand that there is more courage in bearing an offense than in avenging oneself» — y lo que objeta a quien la tiene por cobardía: hay más valor en soportar una ofensa que en vengarla.

«Must one take this maxim literally, however? No more than the one that says to pluck out an eye if it is a cause of scandal. Taken to the extreme, it would mean condoning all repression – even when legal – and would leave the field free to evil persons by removing all their fear. If a restraint were not put on their aggressions, all good people would soon be their victims» — el límite que le pone a la lectura literal del precepto: llevada al extremo dejaría el campo libre a los malos. El tramo se releyó entero en el crudo por ser largo.

«did not interdict self-defense, but condemned vengeance» — la distinción con que resuelve ese límite, tras la reemisión del marcador de plana: Jesús no prohibió la legítima defensa sino que condenó la venganza.

«he is saying in another way that one should not repay evil with evil; that people should humbly accept everything that tends to lower their pride; that it is more glorious for one to be wounded than to wound, to bear patiently an injustice than to commit one; that it is worthier to be deceived than to deceive, to be ruined than to ruin others» — y la serie de equivalencias con que traduce el precepto de la otra mejilla. El tramo se releyó entero en el crudo por ser largo.

«Only faith in the future life and God’s justice – which never leaves injustice unpunished – can provide the strength to bear patiently the blows directed against our interests and self-centeredness. That is why we constantly state: Focus your gaze on the future ahead; the more you lift yourselves above the material life through thought, the less you will be disheartened by things of the earth» — el cierre del parágrafo: solo la fe en la vida futura da fuerza para soportar los golpes dirigidos al interés y al amor propio. El tramo se releyó entero en el crudo por ser largo.

«Vengeance is one of the last remnants arising from barbaric customs that tend to be erased among human beings. Like dueling, it is one of the last vestiges of those primitive customs under which humankind struggled at the beginning of the Christian era. This is why vengeance is a sure indication of the backwardness of the persons who indulge in it and of the spirits who can still inspire it» — abre el parágrafo 9, instrucción firmada Jules Olivier (Paris, 1862), que declara la venganza resto de costumbres bárbaras. El tramo se releyó entero en el crudo por ser largo.

«those who refuse to forgive not only are not Spiritists, but they are not even Christians» — el juicio con que la misma instrucción cierra ese punto sobre quienes se niegan a perdonar.

«However, more often than not, they put on a hypocritical appearance, hiding in the depths of their heart the evil sentiments that animate them. They secretly follow their unsuspecting enemies in the darkness and wait for the opportune moment to strike without endangering themselves. Hiding from them, they incessantly watch them; they prepare hateful traps for them and when the opportunity arises, they pour the poison in the cup» — el retrato que la instrucción de Jules Olivier hace de la venganza oculta. El tramo se releyó entero en el crudo por ser largo.

«When their hatred does not reach such extremes, they attack their enemies’ honor and affections; they do not recoil at slander, and their perfidious insinuations, skillfully sown on the four winds, grow larger along the way» — y la segunda forma que la instrucción describe, la calumnia sembrada a los cuatro vientos. El tramo se releyó entero en el crudo por ser largo.

«Cowards who avenge themselves like this are a hundred times guiltier than those who go straight to their enemies and insult them to their face» — el juicio con que esa instrucción compara las dos formas de venganza.

«Love one another and you will be happy. Above all, assume the duty of loving those who inspire you with indifference, hatred or scorn» — abre el parágrafo 10, instrucción firmada Fenelon (Bordeaux, 1861), sobre el odio.

«If you hate them as they hate you, you are worth no more than they are» — el criterio con que esa instrucción justifica el sacrificio de amar a quien ofende.

«Even though the law of love wants us to love our brothers and sisters without distinction, it does not shield the heart against harmful conduct; on the contrary, it is the most painful trial – I know it well, because during my last earthly existence, I experienced such torment» — y el límite que la misma instrucción reconoce: la ley de amor no protege el corazón de la conducta dañina, y habla de ello por experiencia propia. El tramo se releyó entero en el crudo por ser largo.

«The truly great are only those who, regarding life as a voyage that must lead them to an objective, make little ado about the rough spots along the way, and never allow themselves for an instant to detour from the upright path. With their eyes constantly set on their objective, it matters little to them that the barbs and thorns of the path threaten to cause them scratches; these graze them without harming them, and they stay on course» — abre el parágrafo 11, instrucción firmada Adolphe, Bishop of Alger (Marmande, 1861), sobre el duelo. El tramo se releyó entero en el crudo por ser largo.

«To expose their lives by avenging themselves for an offense is to recoil before life’s trials; it is always a crime in God’s eyes and if you were not as enthralled as you are by your prejudices, dueling would be deemed a ridiculous and supreme folly to human eyes» — la misma instrucción declara el duelo retroceso ante las pruebas de la vida y crimen a los ojos de Dios. El tramo se releyó entero en el crudo por ser largo.

«In certain cases, dueling might, of course, be a proof of physical courage and of disdain for life, but it is incontestably a proof of moral cowardice, as is also the case with suicide. The suicide does not have the courage to endure the vicissitudes of life; the dueler does not have the courage to endure offenses» — abre el parágrafo 12, instrucción firmada St. Augustine (Paris, 1862), que equipara el duelo al suicidio como cobardía moral. El tramo se releyó entero en el crudo por ser largo.

«In the Garden of Olives, did Christ not tell Peter, “Put your sword back in its sheath, because those who kill with the sword shall die by the sword?” With these words, does Jesus not condemn dueling forever» — y el pasaje evangélico con que la misma instrucción funda esa condena, la espada devuelta a la vaina. El tramo se releyó entero en el crudo por ser largo.

«How much blood would Christ ask of you for all the offenses he received? You not only wounded him with thorns and the lance, you not only nailed him to the gibbet, but in the midst of his agony, he could hear the mockery you heaped on him. After such outrages, what reparation did he ask of you? The last cry of the Lamb was a prayer for his executioners» — el argumento con que la instrucción de St. Augustine cierra su condena del duelo. El tramo se releyó entero en el crudo por ser largo.

«Like the practice known in a former age as “the judgment of God,” the duel is one of those barbaric institutions that still govern society» — abre el parágrafo 13, instrucción firmada A Protector Spirit (Bordeaux, 1861), que compara el duelo con el juicio de Dios medieval.

«For the skillful dueler, it is murder committed in cold blood with deliberate premeditation because he is sure of the blow he will deliver. For his adversary, almost certain to succumb due to his weakness and ineptitude, it is suicide committed with the coldest reflection» — la doble calificación que esa instrucción da del duelo según la destreza de cada contendiente. El tramo se releyó entero en el crudo por ser largo.

«What will people think of me – you often say – if I refuse the reparation asked of me, or if I do not demand it from someone who has offended me? Those who are foolish like you, i.e. backward persons, will find fault with you. But those who have been enlightened by the beacon of mental and moral progress will say that you are acting in accordance with true wisdom» — abre el parágrafo 14, instrucción firmada François-Xavier (Bordeaux, 1861), sobre el qué dirán. El tramo se releyó entero en el crudo por ser largo.

«What will you owe society if you deprive it of one of its members? Do you think of the remorse for having deprived a wife of her husband, a mother of her son, and children of their father and their support» — las preguntas con que esa instrucción mide el costo social del duelo. El tramo se releyó entero en el crudo por ser largo.

«When charity becomes the rule of conduct for humans, they will conform their words and actions to this maxim, “Do not do unto others what you would not want them to do unto you.” Then all causes of dissention will disappear, and with them, the causes of duels and wars – which are actually duels between peoples» — el cierre de la instrucción firmada François-Xavier (Bordeaux, 1861), que llama a las guerras duelos entre pueblos. El tramo se releyó entero en el crudo por ser largo.

«The man of the world, the happy man, who because of an offensive word or a slight matter throws away the life that has come to him from God, or who throws away the life of his fellow man, a life that belongs to God alone, is a hundred times guiltier than the wretch who, compelled by greed or sometimes by necessity, goes into someone’s home to steal what he covets and kills those who stand in his way» — abre el parágrafo 15, instrucción firmada Augustin (Bordeaux, 1861), que declara al duelista cien veces más culpable que el ladrón homicida. El tramo se releyó entero en el crudo por ser largo.

«One kills brutally, the other with method and politeness, which makes society excuse him» — la oposición con que esa instrucción resume la comparación.

«The dueler cannot use a fit of passion as an excuse, because between the offense and the reparation, there is always time to reflect. Hence, he acts coldly and with premeditation; everything is calculated and studied in order to slay his adversary more surely» — y la razón que la instrucción de Augustin da para agravar el duelo: entre la ofensa y la reparación siempre hay tiempo de reflexionar. El tramo se releyó entero en el crudo por ser largo.

«Duels are becoming rarer and rarer, and if dolorous examples of them are still seen from time to time, their number cannot be compared to what it used to be» — parágrafo 16, comentario de Kardec rotulado *Comment:*: constata que los duelos se vuelven más raros.

«A characteristic sign of the customs of those times and peoples was the habit of carrying concealed or unconcealed offensive or defensive weapons. The abolition of such usage demonstrates the softening of customs, and it is interesting to follow this gradation, from the time in which knights did not ride out except covered in armor and clutching a lance to when men started carrying a simple sword more as a decoration and a blazon than a weapon of aggression» — y el indicio con que mide ese cambio de costumbres, del caballero armado a la espada llevada por adorno. El tramo se releyó entero en el crudo por ser largo.

«Spiritism will remove these last vestiges of barbarity, instilling humankind with the spirit of charity and fraternity» — el cierre del comentario y del capítulo XII.

«It means holding neither hatred, rancor nor desires for vengeance against them; it means forgiving them unconditionally and without ulterior motives for the evil they have caused us; it means not setting up any obstacles to reconciliation; it means wanting the good for them instead of wishing them» — la definición práctica que Kardec propone del precepto de amar a los enemigos, en una serie de actos y abstenciones; el tramo se corta en el cambio de plana y la serie sigue en la 242. Releído entero en el crudo.

«it means rejoicing instead of despairing for the good that reaches them; it means extending to them a helping hand in case of necessity; it means abstaining either in word or act from anything that might harm them; finally, it means repaying their evil with good in everything with no intention of humiliating them» — la continuación de esa serie en la plana siguiente, que acaba en devolver bien por mal sin intención de humillar. El tramo se releyó entero en el crudo por ser largo.

«In times past, blood victims were sacrificed to placate infernal gods, who were none other than evil spirits» — la lectura que Kardec hace de los dioses infernales de la antigüedad; el tramo se corta en el cambio de plana y la frase acaba en la 245 identificándolos con los demonios.

«As long as one drop of human blood runs over the earth as the result of human hands, the true kingdom of God will not» — el cierre de la instrucción firmada Adolphe, Bishop of Alger (Marmande, 1861); el troceo intercala aquí la nota del traductor y el tramo se corta, la frase acaba en la plana 251.

«it is not enough to prohibit evil» — el cierre de la instrucción firmada A Protector Spirit (Bordeaux, 1861) sobre el duelo; el tramo se corta en el cambio de plana y la frase acaba en la 254, donde pide que el bien y el horror del mal habiten en el corazón.

«Another indication regarding customs is that, formerly, one-on-one combat took place right in the street in front of a crowd that stayed back in order to leave the area free, whereas nowadays all is done in secret. Nowadays, the death of a man is an event that causes a commotion and it is talked about; in the past no one would have paid any attention to it» — el segundo indicio con que el comentario de Kardec mide el cambio de costumbres: el combate singular pasado de la calle al secreto. El tramo se releyó entero en el crudo por ser largo.

«Be careful not to do your good works before men in order to be seen by them; otherwise, you will not receive recompense from your Father in heaven. Thus, whenever you give alms, do not sound the trumpet before you as the hypocrites do in the synagogues and streets in order to be praised by men. Verily, I say to you that they have received their reward. But whenever you give alms, do not let your left hand know what your right hand is doing so that your alms will be in secret, and your Father, who sees in secret what has happened, will reward you» — el pasaje evangélico con que abre el capítulo XIII, la limosna en secreto; el impreso cierra con *(Mt. 6:1-4)*. El tramo se releyó entero en el crudo por ser largo.

«After Jesus had come down from the mountain, a large crowd of people followed him. At the same time, a leper came to meet him and worshiped him, saying, “Lord, if you will, you can heal me.” Jesus reached out to him, touched him and said, “I will it; be healed.” In that same instant, the leprosy was healed. Then Jesus said to him, “Do not tell anyone about this, but go and show yourself to the priests and offer the gift prescribed by Moses so that it may serve as a testimony to them» — el pasaje evangélico del parágrafo 2, la curación del leproso y el mandato de no contarlo; el impreso cierra con *(Mt. 8:1-4)*. El tramo se releyó entero en el crudo por ser largo.

«Doing good without ostentation holds great merit; hiding the hand that gives is even more meritorious. It is an incontestable sign of great moral elevation, for in order to view things from a higher state than the ordinary, one must look past the present life and identify with the future life; in other words, one must place oneself above humanity in order to renounce the satisfaction that seeks to be witnessed by others, and to wait for approval from God» — parágrafo 3: gradúa el mérito del bien hecho sin ostentación y lo liga a mirar más allá de la vida presente. El tramo se releyó entero en el crudo por ser largo.

«How many there are who give only in the hopes that the beneficiary will shout the benefit from the rooftops; who give large sums in broad daylight, but would not give a cent in darkness» — el contraste con que ilustra la limosna ostentosa.

«those who seek their own glorification on earth because of the good they do have already been paid; God owes them nothing more; the only thing that remains for them to receive is punishment for their pride» — y la cuenta que hace de quien busca su gloria en la tierra: ya cobró, y solo le queda el castigo de su orgullo.

«However, if there is such a thing as true modesty, there is also such a thing as feigned modesty – the simulation of modesty. There are people who hide the hand that gives, letting a small portion to be shown while looking to see if anyone is watching them hide the rest of it. An unworthy parody on the maxims of Christ» — la modestia fingida que describe, la mano que esconde el don mirando si la ven esconderlo. El tramo se releyó entero en el crudo por ser largo.

«Instead of rising up to heaven, the tears they dry in the interest of their vanity fall back upon the heart of the afflicted and ulcerate it. The good they do is without profit to themselves, for it is deplored, and every deplored benefit is a false and worthless coin» — lo que dice del beneficio que se hace pesar sobre quien lo recibe: el bien así hecho es moneda falsa. El tramo se releyó entero en el crudo por ser largo.

«Kindness without ostentation has a two-fold merit: besides material charity, it portrays moral charity; it spares the susceptibility of its beneficiaries and enables them to accept the benefit without bruising their self-esteem, and it safeguards their human dignity, because they will accept a service but not a handout» — la doble caridad que atribuye a la beneficencia sin ostentación, material y moral, porque salva la dignidad de quien recibe. El tramo se releyó entero en el crudo por ser largo.

«The sublime aspect of true generosity is present when benefactors switch roles and find a way for they themselves to appear to be the actual beneficiaries of those to whom they render their service. That is the meaning of the words, “Do not let your left hand know what your right hand is doing» — y el punto más alto que le reconoce: que el bienhechor haga aparecer como beneficiario a quien socorre. El tramo se releyó entero en el crudo por ser largo.

«Charity manifests during great calamities and one can see a generous drive to repair the damage. However, alongside these general disasters there are thousands of private ones that go unnoticed, of people lying on beds of misery without complaining. These discreet and hidden misfortunes are the ones that true generosity knows how to find without waiting for their victims to come asking for assistance» — parágrafo 4: opone las calamidades públicas a las desdichas privadas que nadie ve, y hace de buscarlas tarea de la generosidad verdadera. El tramo se releyó entero en el crudo por ser largo.

«Who is this woman of distinction, dressed in a simple but careful manner, accompanied by a girl also dressed modestly? She enters a squalid-looking house where she is obviously well-known, because she is greeted respectfully at the door» — abre la escena con que ilustra esa beneficencia escondida, la dama que visita la buhardilla. El tramo se releyó entero en el crudo por ser largo.

«She asks them neither about their beliefs nor their opinions, for to her all people are brothers and sisters; all are children of God» — el rasgo que le atribuye a esa caridad: no pregunta por creencias ni opiniones.

«Catholics, Jews, Protestants – all bless her» — y el efecto que describe: la bendicen católicos, judíos y protestantes por igual.

«Why does she dress so simply? It is because she does not wish to insult poverty with luxury. Why does her young daughter accompany her? In order to learn how beneficence should be practiced» — las dos preguntas con que explica la escena, el vestido sencillo y la hija que acompaña.

«If I give you something to pass on to others, what merit will you have? In reality, I would be the one practicing charity in that case; if you were to receive the merit, it would not be just. When we visit the sick, you help me care for them, and giving of oneself is to give something. Doesn’t that seem sufficient to you? Well then, nothing could be simpler. Learn to make useful articles and make clothes for the little ones. That way, you will be giving something that has come from you yourself» — la lección que la madre le da a la hija sobre qué es dar de lo propio. El tramo se releyó entero en el crudo por ser largo.

«However, the world does not know what she does, because she wants no other approval except from God and her own conscience. However, one day an unforeseen turn of events brings one of her wards to her home, selling hand-made articles. She recognizes her benefactress and wants to bless her: “Hush!” says her benefactress. “Do not tell anyone.” Jesus also spoke in such a manner» — el cierre de la escena, con el silencio pedido a la beneficiada. El tramo se releyó entero en el crudo por ser largo.

«Jesus was seated opposite the offertory box, watching the way in which people dropped their money into it, and noticing that many of the wealthy were putting in large amounts. A poor widow also came and put in only two small coins in the amount of a farthing1. Then, having called his disciples, he said to them, “Verily I say to you that this poor widow has given more than what all the others have put into the offertory box, for they have all given of their abundance, whereas she has given of her poverty – everything she had and everything that was left for her to live on» — el pasaje evangélico del parágrafo 5, el óbolo de la viuda; el impreso cierra con *(Mk. 12:41-44; Lk. 21:1-4)*. El tramo se releyó entero en el crudo por ser largo.

«Many people regret not being able to do as much good as they would like because they lack sufficient resources; if they desire wealth, they say it is so that they can put it to good use. Their intention is of course praiseworthy and might be quite sincere for some; however, could it be, without question, completely disinterested» — parágrafo 6: examina el deseo de riqueza para hacer el bien y pregunta si es del todo desinteresado. El tramo se releyó entero en el crudo por ser largo.

«annul the merit of the intent, for true charity entails thinking of others before thinking of oneself» — y el criterio con que lo juzga: la caridad verdadera piensa en los demás antes que en sí.

«The sublimity of charity in this case would be to find within their own work, and by using their own strength, intelligence and talents, the resources they lack to accomplish their generous intentions; that would be the sacrifice most pleasing to the Lord» — lo que propone en su lugar: sacar del propio trabajo y del propio talento los recursos que faltan. El tramo se releyó entero en el crudo por ser largo.

«What is to be said of those who hope to find helpers among the spirits to assist them in searches of such a nature? Obviously, they neither know nor understand the sacred objective of Spiritism, and even less the mission of the spirits whom God allows to communicate with human beings; in this, they are also punished by deceit» — el juicio que hace de quien busca en los espíritus ayuda para enriquecerse, con remisión a The Mediums’ Book. El tramo se releyó entero en el crudo por ser largo.

«they should think of the mite of the poor who give by depriving themselves, but which weighs more on God’s scales than the gold of the rich who give without denying themselves anything» — la comparación con que consuela a quien no puede dar: el óbolo del pobre pesa más en la balanza de Dios que el oro del rico.

«He also said to the one who had invited him, “Whenever you give a dinner or a supper, do not invite your friends, your brothers, your relatives or your wealthy neighbors, so that they will invite you in their turn and thus repay what they received from you. But whenever you give a banquet, invite the poor, the lame, the maimed and the blind, and you will be happy because they have no means of repaying you, for you will be rewarded at the resurrection of the righteous» — el pasaje evangélico del parágrafo 7, el convite a los pobres y a los cojos; el impreso cierra con *(Lk. 14:12-15)*. El tramo se releyó entero en el crudo por ser largo.

«These words are absurd if taken literally but are sublime if one searches for the spirit in them. Jesus could not have meant to say that, instead of friends, one must bring to his or her table beggars off the street. His language was nearly always figurative, and for people incapable of grasping the delicate nuances of thought, he used forceful imagery, producing the effect of blaring colors» — parágrafo 8: el criterio de lectura que aplica a ese pasaje, figurado y de imágenes fuertes para quien no capta los matices. El tramo se releyó entero en el crudo por ser largo.

«The foundation of his thought is revealed in these words, “You will be blessed because they have no means of repaying you,” which means that one should not do good with recompense in mind, but for the sole pleasure of doing it» — y el fondo que le atribuye: no hacer el bien con la recompensa en vista sino por el solo placer de hacerlo.

«By banquets one must understand not a repast per se, but rather participation in the abundance that one enjoys» — la traducción que propone de la palabra banquete en ese pasaje.

«Unfortunately, the majority dream about the easiest way to become suddenly rich without having to make any sacrifice. They run after chimeras such as hidden treasures, some favorable random chance» — lo que Kardec observa en cambio: el sueño de enriquecerse de golpe con tesoros escondidos y azares favorables; el tramo se corta en la reemisión del marcador de plana.

«Let us love one another and do unto others what we would want them to do unto us.” Every religion, every moral possible is contained in these two precepts. If you were to abide by them in this world, you would be perfect» — abre el parágrafo 9, instrucción firmada Sister Rosalie (Paris, 1860), que pone toda religión y toda moral en esos dos preceptos.

«I will say that there would be no more poverty, because, from the surplus of the table of each rich person, many poor people would be fed, and in the dark backstreets where I lived during my last incarnation you would not see poor mothers dragging along their miserable children in need of everything» — la misma instrucción deduce de ese precepto la desaparición de la pobreza, hablando desde los callejones donde dice haber vivido su última encarnación. El tramo se releyó entero en el crudo por ser largo.

«Moral charity consists in giving support to one another, and it is what you practice the least on the low order world where you are incarnate for now. Believe me; there is great merit in knowing how to keep quiet and let a more ignorant person speak; this is yet another kind of charity» — la definición que la instrucción de Sister Rosalie da de la caridad moral, con el ejemplo de callarse para dejar hablar al más ignorante. El tramo se releyó entero en el crudo por ser largo.

«You must always remember that the poor person whom you reject perhaps houses a spirit who used to be dear to you, and who, for the time being, is in a position beneath yours» — y la razón que la instrucción da para no rechazar al pobre: puede alojar a un espíritu que fue querido.

«Charity, my friends, may be practiced in many ways. You can practice charity in thought, word and deed» — abre el parágrafo 10, instrucción firmada A Protector Spirit (Lyons, 1860), que reparte la caridad en pensamiento, palabra y obra.

«To the elderly who say to you, “It’s useless; I’m at the end of my journey; I will die as I have lived,” you can say, “God holds out the same justice for all of us; remember the workers of the last hour» — la respuesta que esa instrucción propone dar al anciano que se cree perdido. El tramo se releyó entero en el crudo por ser largo.

«When you are on the top of the mountain, don’t you see the billions of grains of sand covering that mountain? Well then! God sees you in the same way» — el símil de los granos de arena con que la instrucción responde a quienes dudan de que Dios pueda ver a todos.

«God, in his infinite mercy, has placed at the bottom of your heart a watchful sentinel called conscience. Listen to it; it will offer you only good counsel» — y el centinela que la misma instrucción sitúa en el fondo del corazón, la conciencia. El tramo se releyó entero en el crudo por ser largo.

«In this world, my friends, beneficence will give you the purest and sweetest joys, those joys of the heart that are disturbed neither by remorse nor indifference» — abre el parágrafo 11, instrucción firmada Adolphe, Bishop of Alger (Bordeaux, 1861), sobre la beneficencia.

«Go, go to meet misfortune; go especially to help hidden miseries, for they are the most heartbreaking. Go, my dear ones, and remember these words of the Savior: “Whenever you clothe one of these little ones, remember that you are doing it to me» — el encargo con que esa instrucción manda buscar las miserias escondidas, con la palabra del Salvador por fundamento. El tramo se releyó entero en el crudo por ser largo.

«it is you who must lead the peoples of the world to happiness. By practicing you, they shall create infinite joys for themselves in the future, and during their exile on the earth, you shall be their consolation, the foretaste of the joys they shall delight in later when they are reunited in the bosom of the loving God» — la caridad apostrofada por esa misma instrucción tras la reemisión del marcador de plana. El tramo se releyó entero en el crudo por ser largo.

«It is in charity that you must seek the peace of the heart, the contentment of the soul, and the remedy for the afflictions of life» — el cierre de la instrucción firmada Adolphe, Bishop of Alger (Bordeaux, 1861).

«Be good and charitable; that is the key to heaven you hold in your hands. All the bliss of eternity is contained in this maxim: Love one another» — abre el parágrafo 12, instrucción firmada St. Vincent de Paul (Paris, 1858).

«The soul cannot lift itself to higher spiritual realms except by devotion to one’s neighbor; it does not find happiness and consolation except in charitable impulses» — la misma instrucción liga el ascenso del alma a la devoción al prójimo.

«But you have forsaken this book and have made it a hollow word, a closed letter; this marvelous code is left in forgottenness; your ills have come only from your intentional abandonment of this summary of the divine laws» — la instrucción de St. Vincent de Paul reprocha el abandono del Evangelio y atribuye a ese abandono los males de su tiempo. El tramo se releyó entero en el crudo por ser largo.

«Charity is the fundamental virtue that must uphold the entire edifice of earthly virtues. Without charity, none of the others exist» — el lugar que esa instrucción le da a la caridad: virtud fundamental sin la cual no existen las demás.

«Charity is the eternal anchor of salvation on all worlds. It is the purest emanation of the Creator himself. It is his own virtue that he gives to his creatures» — la definición que esa instrucción da de la caridad, emanación pura del Creador.

«I do not presume to speak of what I myself did, because the Spirits too are modest about their deeds; nonetheless, I believe that I began one of those works that shall contribute the most to relieving your fellow humans» — la instrucción firmada St. Vincent de Paul alude a la obra que dice haber comenzado, con la reserva de que los espíritus son modestos sobre lo suyo. El tramo se releyó entero en el crudo por ser largo.

«I am called Charity and I am the main road leading to God. Follow me, for I am the goal toward which you all must strive» — abre el parágrafo 13, instrucción firmada Caritas, martyred in Rome (Lyons, 1861), que habla en primera persona como la caridad misma.

«I read on their poor faces that their body – that tyrant over the spirit – was hungry, and even though my words might have brought a little peace to their heart, it did not fill their stomach» — la escena de las madres pobres con que esa instrucción muestra el límite de las palabras de consuelo. El tramo se releyó entero en el crudo por ser largo.

«With a heart full of compassion, I, who have nothing, have made myself a beggar for them, and I go everywhere, encouraging beneficence and inspiring good thoughts in generous and compassionate souls» — y el oficio que la instrucción se atribuye: mendigar por los otros e inspirar buenos pensamientos. El tramo se releyó entero en el crudo por ser largo.

«I do not tell you what you should do; I leave the initiative to your good hearts. If I were to tell you how to proceed, you would derive no merit from your good deed» — la razón que la instrucción da para no prescribir la obra concreta: prescrita, no tendría mérito.

«I invite you to a great banquet and I furnish you with the tree from which you will all be filled! Behold how beautiful it is, how it is loaded with blossoms and fruit! Go; go, pick and take all the fruit off that lovely tree called beneficence. In place of the branches you have left bare I will attach all the good deeds you have done and will take this tree to God so that he may load it up again, for beneficence is inexhaustible» — y la alegoría del árbol de la beneficencia con que la instrucción firmada Caritas cierra el parágrafo. El tramo se releyó entero en el crudo por ser largo.

«There are many ways to practice charity, which many of you confuse with alms-giving; there is a big difference, however. Alms-giving, my friends, is useful sometimes because it brings relief to the poor; but it is nearly always humiliating both for the one who gives and the one who receives» — abre el parágrafo 14, instrucción firmada Caritas (Lyon, 1861), que separa la caridad de la limosna. El tramo se releyó entero en el crudo por ser largo.

«by leading the less-enlightened to believe but without shocking them and without attacking their convictions, but instead, by gently inviting them to our meetings, where they can listen to us, and where we will be able to find the way to their hearts. That is one aspect of charity» — la forma de caridad que esa instrucción pide a los espíritas frente a quienes no piensan como ellos. El tramo se releyó entero en el crudo por ser largo.

«They have seen that winter is approaching and that it will be hard on the homes of the poor. These “ants” have not been able to gather enough provisions during the summer and they have pawned most of their belongings» — la escena de las mujeres que cosen para el invierno de los pobres, con que esa instrucción ilustra la caridad. El tramo se releyó entero en el crudo por ser largo.

«we ourselves promise these industrious workers a good clientele that will pay them with blessings, the only currency used in heaven» — el cierre de la instrucción firmada Caritas (Lyon, 1861), con las bendiciones por única moneda del cielo.

«Is not indulgence also charity? You who can only practice charity by being indulgent – do that, at least, but do it extensively» — y el encargo que la misma instrucción deja a quien nada material puede dar.

«You have given much, it is true, but you gave to be ostentatious and to see your name displayed in all the temples of pride; moreover, while giving, you deprived yourself of nothing. Go to the left and be happy that your alms have counted for anything at all» — la sentencia que la parábola pone en boca de Dios ante el rico. El tramo se releyó entero en el crudo por ser largo.

«You have given very little, my friend, but each one of those coins on the scale represents a privation for you. Even though you did not give alms, you practiced charity, and what is better still, you practiced it naturally, without thinking that it would be taken into account. You were indulgent and you did not judge your fellow beings; on the contrary, you offered excuses for all their actions. Go to the right and receive your recompense» — y la sentencia ante el pobre, que cierra la instrucción firmada A Protector Spirit (Lyon, 1861). El tramo se releyó entero en el crudo por ser largo.

«Might not a rich, fortunate wife who does not have to spend her time doing housework dedicate a few hours of useful work to her fellow beings? With what she has left over from her pleasures, she could purchase clothes for the unfortunates that shiver in the cold. With her delicate hands, she could sew basic, yet warm clothing, and help a mother cover her child about to be born. If her own child has to do with a little less lace, the child of the poor woman will be a little warmer. To work for the poor is to work in the Lord’s vineyard» — abre el parágrafo 16, instrucción firmada Jean (Bordeaux, 1861), con el encargo dirigido a la mujer acomodada. El tramo se releyó entero en el crudo por ser largo.

«And you, poor laborer, who have nothing superfluous, but who, full of love toward you brothers and sisters, also want to give a little of what you have, give a few hours of your workday, your time, which is your only treasure» — el encargo que la misma instrucción dirige al obrero pobre, dar horas de su jornada.

«All of you can give. Whatever may be your social status, you have something you can share» — el principio con que esa instrucción generaliza el encargo.

«Your earthly treasures will be a little less, but your heavenly treasures will be more abundant. There, you will reap a hundredfold what you have sown in good deeds on the earth» — y el cierre de la instrucción firmada Jean (Bordeaux, 1861).

«Compassion is the virtue that brings you closer to the angels; it is the sister of charity, which leads you to God» — abre el parágrafo 17, instrucción firmada Michel (Bordeaux, 1862), sobre la compasión.

«Compassion, deeply felt, is love; love is devotion; devotion is forgetting oneself. And this forgetfulness, this self-denial on behalf of unfortunates, is virtue par excellence» — la cadena con que esa instrucción liga compasión, amor, devoción y olvido de sí. El tramo se releyó entero en el crudo por ser largo.

«Therefore, never smother this heavenly emotion in your hearts. Do not do like those hardened, selfish people who avoid the afflicted because the sight of their misery would upset them for a few moments of their carefree lives» — y la advertencia que la misma instrucción hace contra la indiferencia de los egoístas. El tramo se releyó entero en el crudo por ser largo.

«Peace of mind bought at the price of culpable indifference is the peace of mind of the Dead Sea, which hides fetid slime and decay in its depths» — la figura del mar Muerto con que esa instrucción califica la paz comprada con indiferencia.

«Compassion is the melancholic but celestial precursor of charity, the first of all virtues. Compassion is the sister of charity, whose benefits she prepares and ennobles» — el cierre de la instrucción firmada Michel (Bordeaux, 1862).

«My brothers and sisters, love all orphans. If you only knew how sad it is to be abandoned, especially in infancy» — abre el parágrafo 18, instrucción firmada A Familiar Spirit (Paris, 1860), sobre los huérfanos.

«So, give delicately; add to your beneficent act the most precious of all acts: a good word, a pat, a friendly smile» — el modo de dar que esa instrucción prescribe, con la palabra buena por añadidura más preciosa.

«These persons are much more selfish than charitable, since practicing the good only to receive signs of recognition is not to practice it disinterestedly, and disinterested beneficence is the only kind that is agreeable to God» — parágrafo 19: responde a la pregunta por quien deja de hacer el bien tras hallar ingratos, y llama egoísta esa conducta. El tramo se releyó entero en el crudo por ser largo.

«Those who seek recompense on the earth for the good they do will not receive recompense in heaven» — y la cuenta con que cierra: quien busca recompensa en la tierra no la recibirá en el cielo.

«I want you to understand fully what moral charity entails, the type that everyone can exhibit and which costs nothing materially, but which is nonetheless very difficult to put into practice» — la caridad moral que la instrucción firmada Sister Rosalie (Paris, 1860) quiere hacer entender: la que nada cuesta materialmente y es la más difícil de practicar.

«Charity, on the other hand, links the benefactor to the beneficiary and can be disguised in many ways! One can be charitable even toward one’s family and friends by being indulgent toward them, forgiving their weaknesses» — lo que esa instrucción le atribuye a la caridad frente a la limosna, unir a quien da con quien recibe; el tramo se corta en el cambio de plana. Releído entero en el crudo.

«every day I hear you say to one another, “I’m poor; I can’t practice charity,” and every day I» — abre el parágrafo 15, instrucción firmada A Protector Spirit (Lyon, 1861), que opone a esa excusa la falta de indulgencia; el tramo se corta en la reemisión del marcador de plana.

«Two men had just died. God had said previously, “While these two men are alive, all their good deeds are» — la parábola de las dos bolsas con que esa instrucción cierra el parágrafo; el tramo se corta en el cambio de plana y la parábola sigue en la 281.

«Moreover, consider that many times the child you help may have been dear to you in another incarnation» — la razón que la instrucción firmada A Familiar Spirit (Paris, 1860) añade para socorrer al huérfano: pudo ser querido en otra encarnación; el tramo se corta en el cambio de plana.

«Without charity, there is no hope for a better future, no moral interest to guide us» — lo que la instrucción firmada St. Vincent de Paul (Paris, 1858) declara imposible sin caridad; la frase sigue en la plana 276, donde subordina también la fe a la caridad.

«charity there is no faith, for faith is nothing more than a pure ray of light that makes a charitable soul shine» — el remate de esa subordinación en la plana siguiente: la fe como rayo de luz que hace brillar a un alma caritativa.

«You must always help the weak, even though you know beforehand that the recipients of the good you do will not be grateful. You can be certain that if those to whom you render a service forget about the benefit, God will take it more into account than if you had been recompensed by their gratitude. God sometimes allows you to be repaid with ingratitude in order to test your perseverance in practicing the good» — la instrucción firmada A Protector Guide (Sens, 1862) manda socorrer al débil aunque se sepa de antemano que será ingrato. El tramo se releyó entero en el crudo por ser largo.

«Most assuredly, acts of beneficence end up softening the hardest hearts. They may be unappreciated in this world, but once the recipient’s spirit is rid of its corporeal envelope, it will remember, and that remembrance will be its punishment» — y el efecto diferido que la misma instrucción les atribuye: el ingrato recordará al dejar su envoltura corporal, y ese recuerdo será su castigo. El tramo se releyó entero en el crudo por ser largo.

«suspecting it, you will have contributed to that spirit’s moral advancement, and you will recognize later the truth of the maxim, “A benefit is never lost» — el remate de esa idea tras la reemisión del marcador de plana, con la máxima de que un beneficio nunca se pierde.

«if you knew all the ties that in your present life bind you to previous ones; if you could grasp the multitude of relationships that connect people to one another for their mutual progress, you would admire even more the wisdom and goodness of the Creator, who allows you to live again and again to reach him in the end» — el cierre de la instrucción firmada A Protector Guide (Sens, 1862), sobre la multitud de relaciones que ligan a unos con otros para su progreso mutuo. El tramo se releyó entero en el crudo por ser largo.

«No, because it is specially the spirit of sectarianism and political parties that must be abolished, for all humans are brothers and sisters» — parágrafo 20, instrucción firmada St. Louis (Paris, 1860): niega que la beneficencia deba limitarse a los del mismo partido o la misma creencia.

«Therefore, help them without asking them to give an account of their conscience, for if they are an enemy of religion, it will be a way to lead them to love it; sending them away would cause them to hate it» — y el precepto con que esa instrucción cierra el capítulo XIII. El tramo se releyó entero en el crudo por ser largo.

«You know the commandments: Do not commit adultery; do not kill; do not steal; do not render false testimony; do not speak ill of anyone; honor your father and your mother» — el primer pasaje evangélico del capítulo XIV; el impreso cierra con *(Mk. 10:19; Lk. 18:20; Mt. 19:19)*.

«is a consequence of the general law of charity and love for one’s neighbor, for one cannot love one’s neighbor without loving one’s father and mother» — parágrafo 3: deriva el mandamiento de honrar a los padres de la ley general de caridad.

«God wanted to show that to love, one must add respect, consideration, submission and acquiescence, which implies the obligation to fulfill toward them in an even stricter manner all that charity requires us to do for our neighbor» — y lo que añade el término honrar sobre el amor: respeto, consideración, sumisión y deferencia. El tramo se releyó entero en el crudo por ser largo.

«This duty naturally extends to the individuals who take the place of one’s father and mother, and who have even more merit because their devotion is less obligatory» — la extensión del deber a quienes hacen las veces de padre y madre, con más mérito porque su entrega es menos obligada.

«Honoring our father and mother does not only entail respecting them; it also means assisting them in their need, providing for their rest in old age, and surrounding them with the care they took of us in our childhood» — el contenido práctico que le da al mandamiento: asistirlos en la necesidad y proveer a su descanso en la vejez.

«Do persons really fulfill this commandment if they think they have done a great thing for having given their parents only what is necessary for them not to die of hunger, while they deprive themselves of nothing? Or if they relegate them to the worst rooms in the house so that they are not left out on the street, while reserving for their own use what is best and most comfortable» — las preguntas con que mide la devoción filial de quien da a sus padres solo lo necesario para no morir de hambre. El tramo se releyó entero en el crudo por ser largo.

«Did their mother make them pay for her milk when they were in the cradle? Did she count the times she watched over them when they were ill or the steps she took to provide them with what they needed? No, children do not owe their poor parents only what is strictly necessary, but also all the sweet little extras possible, in token of the thoughtfulness and the loving care that represent the interest on what they themselves have received from them, the payment of a sacred debt» — y el argumento de la deuda sagrada con que lo cierra. El tramo se releyó entero en el crudo por ser largo.

«Woe to such ingrates, for they themselves will be punished with ingratitude and abandonment; they will be struck in their dearest affections, sometimes in their current life, but certainly in another, when they themselves will bear what they made others bear» — la ley de talión aplicada a la ingratitud filial. El tramo se releyó entero en el crudo por ser largo.

«It is true that some parents do not recognize their duties and are not what they should be for their children; however, it is for God to punish them and not their children» — el límite que pone al reproche de los hijos: castigar a los padres toca a Dios.

«what may be merely a wrong in the former instance may become a crime in the latter, because to the lack of charity one adds ingratitude» — y la agravación que fija: lo que con un extraño sería falta, con los padres es crimen porque a la falta de caridad se añade la ingratitud.

«But why does he promise earthly life as a reward and not heavenly life? The explanation is in these words, “that God shall give you,” which, omitted from the modern form of the Decalogue, denatures its meaning» — parágrafo 4: la pregunta que se plantea sobre la recompensa terrena del mandamiento y la palabra que dice omitida en la forma moderna del Decálogo. El tramo se releyó entero en el crudo por ser largo.

«They did not yet understand the future life; their sight did not extend beyond the corporeal one. Thus, they had to be more strongly impressed by what they could see than by what they could not; that is why God spoke to them in a language appropriate for them, and as if speaking to children, did it in a manner that could satisfy them» — la explicación histórica que da: los hebreos no comprendían aún la vida futura y Dios les habló en lenguaje adecuado. El tramo se releyó entero en el crudo por ser largo.

«However, when Jesus came, their ideas had become more developed. The time having arrived to give them a less material nourishment, Jesus initiates them into the spirit life by telling them, “My kingdom is not of this world; it is there, and not on the earth, that you will receive recompense for your good deeds.” With these words, the physical Promised Land became a heavenly homeland. Furthermore, when he calls them to observe the commandment, “Honor your father and your mother,” it is no longer the earth that he promises them, but heaven» — y el desplazamiento que atribuye a Jesús: la tierra prometida material vuelta patria celestial. El tramo se releyó entero en el crudo por ser largo.

«And arriving at the house, they found such a large crowd of people gathered there that they could not even eat their meal. When his family learned of this, they came to take charge of him because they said that he had lost his mind» — el pasaje evangélico del parágrafo 5, la llegada de la familia de Jesús; la transcripción sigue en la misma plana y cierra con *(Mk. 3:20,21, 31-35; Mt. 12:46-50)*.

«But he answered them, “Who is my mother and who are my brothers?” And looking at those who were seated around him, he said, “These are my mother and my brothers, for whoever does God’s will is my brother, my sister and my mother» — la respuesta de Jesús dentro de ese mismo pasaje transcrito. El tramo se releyó entero en el crudo por ser largo.

«Some of the words used by Jesus seem strange and appear to belie his goodness and inalterable benevolence toward everyone. Disbelievers never cease to use this as a weapon, stating that he contradicted himself» — parágrafo 6: consigna la objeción de los incrédulos, que esas palabras contradirían la bondad de Jesús.

«we must therefore draw the unbending conclusion that, if some of his maxims are in contradiction with that basic principle, it is because the words attributed to him have been either wrongly conveyed, wrongly understood or were not his at all» — y el criterio con que Kardec responde: las máximas contrarias al principio de amor fueron mal transmitidas, mal entendidas o no son suyas. El tramo se releyó entero en el crudo por ser largo.

«Regarding his brothers, it is said that they never held him in much esteem; being little-advanced spirits, they did not understand his mission; in their opinion, his behavior was bizarre and his teachings did not touch them, since he did not have one disciple from amongst them» — parágrafo 7: lo que consigna sobre los hermanos de Jesús, espíritus poco adelantados que no comprendían su misión. El tramo se releyó entero en el crudo por ser largo.

«and John states specifically that “they did not believe in him» — y el testimonio evangélico que invoca para ello, con su referencia *(Jn. 7:5)* en el impreso.

«Jesus never wasted an opportunity to give a lesson; therefore, he took advantage of his family’s arrival to establish the difference between corporeal kinship and spirit kinship» — la lectura con que Kardec resuelve el pasaje: Jesús aprovechó la llegada de su familia para distinguir el parentesco corporal del espiritual.

«Blood ties do not necessarily establish ties among spirits. The body proceeds from the body, but the spirit does not proceed from the spirit, because the spirit already existed before the formation of the body» — parágrafo 8: separa el parentesco de sangre del parentesco entre espíritus, porque el espíritu preexiste al cuerpo.

«Parents do not create the spirit of their children; they do nothing except furnish them with their corporeal envelope, but it is their duty to aid in their intellectual and moral development in order to help them progress» — y lo que atribuye a los padres: no crean el espíritu de sus hijos, les dan la envoltura y el deber de ayudar a su adelanto.

«True family ties are not therefore blood ties, but ties of sympathy and similarity of ideas that connect spirits before, during and after their incarnations» — la definición que da de los verdaderos lazos de familia.

«Consequently, there are two types of families: families through spirit ties and families through corporeal ties. The former are permanent, are strengthened through purification and are perpetuated in the spirit world through the many migrations of the soul. The latter are fragile like matter itself, are extinguished over time and often dissolve morally even in the current lifetime» — y la distinción entre las dos clases de familia, la espiritual permanente y la corporal frágil como la materia. El tramo se releyó entero en el crudo por ser largo.

«His brothers’ hostility is clearly expressed in Mark’s narrative, which states that their purpose was to take charge of him under the pretext that he had lost his» — la hostilidad de los hermanos que lee en el relato de Marcos; el tramo se corta en la reemisión del marcador de plana.

«which in no way implies that he meant that his mother according to the body was nothing to him according to the spirit, and that he felt nothing but indifference toward her; his behavior on many other occasions proved quite the contrary» — y el límite que Kardec le pone a esa lectura: no implica indiferencia de Jesús hacia su madre según el cuerpo.

«Ingratitude is one of the most immediate fruits of selfishness. It is always revolting to honest hearts. But the ingratitude of children toward their parents has an even more odious character» — abre el parágrafo 9, instrucción sobre la ingratitud de los hijos.

«When the spirit leaves the earth behind, it takes with it the passions or virtues inherent to its nature, and goes into the spirit world either to perfect itself or to remain at a standstill until it desires to see the light» — la misma instrucción describe lo que el espíritu se lleva al dejar la tierra. El tramo se releyó entero en el crudo por ser largo.

«Finally, after years of meditation and prayer, the spirit profits from the use of a body that is to be born in the family of the one it used to hate, and it asks the spirits designated to transmit the divine orders to be allowed to fulfill on the earth the destiny of that body that is about to be formed» — la explicación que esa instrucción da del odio instintivo entre parientes: el espíritu pide nacer en la familia de aquel a quien odiaba. El tramo se releyó entero en el crudo por ser largo.

«when you produce a body, the soul who incarnates in it has come from the spirit world in order to progress; know your duties and put all your love in leading that soul to God» — el papel que esa instrucción asigna a los padres: la misión de llevar a Dios al alma que encarna en el cuerpo que producen. El tramo se releyó entero en el crudo por ser largo.

«Remember that God will ask every father and every mother, “What did you do for the children whom I entrusted into your care?” If because of your fault they have remained behind, your punishment will be to see them among the suffering spirits, when it depended on you for them to be happy» — y la pregunta que la instrucción pone en boca de Dios ante los padres. El tramo se releyó entero en el crudo por ser largo.

«Therefore, do not rebuff the little child who spurns its mother, nor the one who repays you with ingratitude. It was no accident that made it that way and gave it to you. An imperfect intuition about the past is being revealed, from which you may deduce that one or the other of you has hated much or has been greatly offended, and that one or the other has come to forgive or to expiate» — el precepto con que esa instrucción cierra: el hijo que rechaza a su madre no llegó por azar. El tramo se releyó entero en el crudo por ser largo.

«Honor your father and your mother so that you may live long in the land which the Lord your God shall give you. (Decalogue» — el segundo pasaje que el capítulo XIV transcribe, tomado del Decálogo con su referencia *(Decalogue, Ex: 20:12)*; la misma frase aparece antes en la plana 289 dentro del primer pasaje, y aquí se ancla en la segunda.

«As for his mother, no one could question her tenderness toward her son. However, one must also agree that» — lo que Kardec consigna sobre María: nadie discute su ternura hacia su hijo; el tramo se corta en el cambio de plana y la frase sigue en la 295.

«or give testimony regarding him as did John the Baptist; maternal solicitude was the sentiment that predominated in her» — y el límite que añade en la plana siguiente: no consta que siguiera su enseñanza ni que diera testimonio como Juan el Bautista, y la solicitud materna fue en ella el sentimiento predominante.

«Spirits who incarnate in the same family – especially among close relatives – are most often sympathetic spirits, connected by previous relationships that are expressed by their mutual affection during earthly life» — lo que dice de los espíritus que encarnan en una misma familia, simpáticos las más de las veces; el tramo se corta en el cambio de plana.

«They understand that, in order to reach God, there is one password only: charity» — la condición que la instrucción sobre la ingratitud declara única para llegar a Dios; el tramo se corta en el cambio de plana y la frase sigue en la 298.

«there can be no charity without forgetting offenses and wrongs; neither can there be charity with hatred in the heart and without forgiveness» — y el remate de esa condición en la plana siguiente: no hay caridad sin olvido de las ofensas ni con odio en el corazón.

«This is how one can explain those hatreds, those instinctive repulsions that may be observed in certain children and which no previous» — la conclusión de esa instrucción sobre los odios instintivos entre parientes; el tramo se corta en el cambio de plana y la frase acaba en la 299.

«Nevertheless, it may also happen that such spirits are complete strangers to one another, divided by past-life antipathies that» — el caso contrario que Kardec consigna: espíritus extraños entre sí o divididos por antipatías de otras vidas; el tramo se corta en el cambio de plana y la frase acaba en la 296.

«From infancy, children manifest the good or evil instincts they have brought from their previous existence, and it is necessary that we apply ourselves to studying them» — la instrucción firmada St. Augustine (Paris, 1862) pide estudiar en el niño los instintos traídos de la existencia anterior.

«All evils have their origin in selfishness and pride, so watch out for the least signs that reveal the seeds of these vices and take care to combat them without waiting for them to put down deeper roots. Do as good gardeners, who cut off the defective shoots as soon as they appear on the tree» — y el símil del jardinero con que la misma instrucción manda combatir a tiempo las semillas del egoísmo y del orgullo. El tramo se releyó entero en el crudo por ser largo.

«God never imposes trials beyond the strength of those who ask for them; he only allows trials that can be accomplished. Regarding those who do not succeed, it is not because they lack the ability but because they lack the will» — la misma instrucción sostiene que Dios no impone pruebas superiores a las fuerzas de quien las pide. El tramo se releyó entero en el crudo por ser largo.

«Harsh trials – hear me well – almost always indicate an end of suffering and of an improvement for the spirit when they are accepted out of love for God» — y la lectura que la instrucción propone de las pruebas duras: casi siempre indican el fin del sufrimiento cuando se aceptan por amor de Dios. El tramo se releyó entero en el crudo por ser largo.

«Of all trials, the hardest are those that affect the heart. Some courageously bear misery and material privations but yield to the weight of domestic bitterness, bruised by the ingratitude of their loved ones» — la instrucción de St. Augustine declara las pruebas del corazón las más duras.

«for God cannot want one of his creatures to suffer eternally» — y el límite que la misma instrucción le pone a la desesperación: Dios no puede querer que una criatura suya sufra eternamente.

«They are no longer the fragile ties of matter connecting family members, but the lasting ties of the spirit, which continue and consolidate as they purify themselves instead of being broken through reincarnation» — lo que la instrucción dice de los lazos de familia vistos desde el conjunto de las existencias. El tramo se releyó entero en el crudo por ser largo.

«Spirits whose similarity in tastes, identification in moral progress and affection are led to gather together to form families. During their earthly migrations, these same spirits seek one another out in order to group together as they did in the spirit world, and from this, united and homogenous families are born» — y cómo describe la formación de las familias, por espíritus que se buscan para agruparse como en el mundo espiritual. El tramo se releyó entero en el crudo por ser largo.

«But since they must not work only for themselves, God allows less-advanced spirits to incarnate among them in order to receive counsel and good examples in the interest of their own advancement. These spirits sometimes cause trouble, but that is what comprises the trial, that is where the task lies. Therefore, welcome them as brothers and sisters. Come to their aid, and later, in the world of spirits, the family will be happy for having saved castaways» — el cierre de la instrucción firmada St. Augustine (Paris, 1862): los espíritus menos adelantados encarnan entre ellos como prueba y como tarea. El tramo se releyó entero en el crudo por ser largo.

«Now, when the Son of Man comes in his majesty, accompanied by all the angels, he will sit on the throne of his glory; and all the peoples being gathered before him, he will separate them from one another as a shepherd separates the sheep from the goats» — el pasaje evangélico con que abre el capítulo XV, el juicio final; la transcripción sigue hasta la plana 307 y cierra con *(Mt. 25:31-46)*. El tramo se releyó entero en el crudo por ser largo.

«for I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was in need of shelter and you sheltered me; I was naked and you clothed me; I was sick and you visited me; I was in prison and you came to see me» — la enumeración de obras con que el Rey justifica la sentencia dentro de ese mismo pasaje transcrito.

«Verily I say to you, as often as you did it on behalf of the least of my brothers, it was to me that you did it» — y la fórmula que identifica al Rey con el más pequeño de sus hermanos, dentro del mismo pasaje.

«Then, a doctor of the law stood up and said to him in order to test him, “Master, what must I do to possess eternal life?” Jesus answered him, “What is it that is written in the Law? What have you read in it?” He responded to him, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbor as yourself.” Jesus said to him, “You have answered well; do so and you shall live.” However, wanting to appear to be righteous, the man said to Jesus, “And who is my neighbor» — el pasaje evangélico del parágrafo 2, la pregunta del doctor de la ley que abre la parábola del buen samaritano. El tramo se releyó entero en el crudo por ser largo.

«A certain man was coming down from Jerusalem to Jericho and fell into the hands of thieves, who stripped him of his clothes, covered him with wounds and left him half-dead. Afterward, it just so happened that a priest was coming down by the same way, and having noticed him, passed him by on the other side. A Levite, who also came to the same spot, saw him but passed by on the other side» — la parábola del buen samaritano transcrita, con el sacerdote y el levita que pasan de largo; la transcripción sigue en la plana 308 y cierra con *(Lk. 10:25-37)*. El tramo se releyó entero en el crudo por ser largo.

«Which of these three seems to you to have been the neighbor of the one who fell into the hands of the thieves?” The doctor of the law responded to him, “The one who showed compassion on him.” Jesus said to him “Go and do likewise» — el cierre de esa parábola, con la pregunta de Jesús y la respuesta del doctor de la ley. El tramo se releyó entero en el crudo por ser largo.

«All of Jesus’ morals are summed up in charity and humility, that is, in the two virtues contrary to selfishness and pride» — parágrafo 3: resume toda la moral de Jesús en la caridad y la humildad, contrarias al egoísmo y al orgullo.

«But he did more than recommend charity; he put it in clear and explicit terms as an absolute condition for future happiness» — y el estatuto que le atribuye a la caridad dentro de esa moral, condición absoluta de la felicidad futura.

«In the picture that Jesus portrays of the Final Judgment, it is necessary – as in many other cases – to separate symbol from allegory. To people such as the ones to whom he spoke, who were still incapable of understanding purely spiritual matters, he had to present physical imagery that was striking and capable of impressing them» — el criterio de lectura que aplica al cuadro del juicio final, separar el símbolo de la alegoría. El tramo se releyó entero en el crudo por ser largo.

«In that final judgment, what will be taken into consideration in passing sentence? Upon what will the indictment be based? Will the Judge ask if one has fulfilled this or that formality, or observed such and such outward practice? No. He will ask about one thing only: the practice of charity» — la pregunta con que examina el criterio del juicio y su respuesta: solo la práctica de la caridad. El tramo se releyó entero en el crudo por ser largo.

«Will he inquire as to the orthodoxy of their faith? Will he make a distinction between those who believe in one manner and those who believe in another? No, for Jesus places the Samaritan – regarded as a heretic, but who showed love toward his neighbor – above orthodoxy that lacks charity» — y el argumento que saca del samaritano, tenido por hereje y puesto por encima de la ortodoxia sin caridad. El tramo se releyó entero en el crudo por ser largo.

«Jesus thus did not make charity only one of the conditions for salvation, but the sole condition. If there were other conditions to fulfill, he would have mentioned them» — la consecuencia que extrae: la caridad no es una condición de la salvación sino la única.

«Charity and humility: that is the sole path to salvation; selfishness and pride: that is the sole path to perdition» — parágrafo 5: la fórmula con que resume las dos vías.

«one cannot truly love God without loving one’s neighbor, nor can one love one’s neighbor without loving God. Thus, everything that is done against one’s neighbor is also done against God» — y la reciprocidad que lee entre los dos mandamientos, de donde saca que lo hecho contra el prójimo se hace contra Dios.

«all of humankind’s duties are summed up in the maxim: WITHOUT CHARITY THERE IS NO SALVATION» — la máxima con que cierra ese parágrafo, impresa en versales en el volumen.

«Even if I were to speak all the languages of men and the language of the angels themselves, if I did not have charity1, I would be only like a sounding gong or a clanging cymbal» — el pasaje de Pablo que el parágrafo 6 transcribe, sobre la necesidad de la caridad; el impreso cierra en la plana 312 con *(I Cor. 13:1-7, 13)*.

«Charity is patient; it is kind and benevolent; charity is not envious; it is not rash or hurried; it is not full of pride; it is not scornful; it does not look after its own interests» — la definición de la caridad dentro de ese mismo pasaje de Pablo. El tramo se releyó entero en el crudo por ser largo.

«Now, these three virtues remain: faith, hope and charity, but among them, the most excellent is charity» — el cierre del pasaje de Pablo transcrito en el parágrafo 6.

«Hence, without any doubt, he places charity above faith itself, because charity is within everyone’s reach: the ignorant and the learned, the rich and the poor, because it is independent of any particular belief system» — parágrafo 7: la lectura que Kardec hace de ese pasaje, con la caridad puesta por encima de la fe porque está al alcance de todos. El tramo se releyó entero en el crudo por ser largo.

«he shows that it is not only displayed in beneficence, but in the gathering of all the qualities of the heart, in goodness and benevolence toward one’s neighbor» — y lo que le reconoce a Pablo haber definido: la caridad no se muestra solo en la beneficencia sino en el conjunto de las cualidades del corazón.

«While the maxim, “Without charity there is no salvation” is based on a universal principle and gives all God’s children access to supreme happiness, the dogma Without the Church there is no salvation is based not upon a fundamental faith in God and the immortality of the soul – a faith common to all religions – but instead upon the special faith in particular dogmas; it is exclusive and absolute» — parágrafo 8: opone su máxima al dogma de que fuera de la Iglesia no hay salvación, fundado en dogmas particulares y no en la fe común. El tramo se releyó entero en el crudo por ser largo.

«The maxim, “Without charity there is no salvation” is consecrated to the principle of equality before God and freedom of conscience. With this maxim as a rule, all men and women are brothers and sisters, and whatever may be the way in which they worship the Creator, they hold out their hands to one another and pray for one another» — lo que en cambio le atribuye a su propia máxima, igualdad ante Dios y libertad de conciencia. El tramo se releyó entero en el crudo por ser largo.

«Therefore, this dogma is essentially contrary to the teachings of Christ and the law of the Gospel» — y el juicio con que cierra ese parágrafo.

«Without the truth there is no salvation would be the equivalent of Without the Church there is no salvation, and would be equally exclusive because there is not one single denomination that does not claim to be privileged with the truth» — parágrafo 9: extiende la misma objeción a la fórmula de que fuera de la verdad no hay salvación.

«The absolute truth is shared only among spirits of the highest order, and earthly humankind could not pretend to belong to that order, because it has not been» — y el límite que pone al conocimiento humano: la verdad absoluta es de los espíritus del orden más alto; el tramo se corta en el cambio de plana.

«When parents have done everything they should for their children’s moral advancement but are unsuccessful nonetheless, they have nothing to reproach themselves» — el descargo que la instrucción firmada St. Augustine (Paris, 1862) da a los padres que hicieron cuanto debían sin éxito; el tramo se corta en el cambio de plana.

«If he places charity on the first plane of the virtues, it is because» — la razón que Kardec da para poner la caridad en primer plano de las virtudes; el tramo se corta en el cambio de plana y la frase acaba en la 310, donde dice que implica todas las demás.

«charity implicitly entails all the others: humility, kindness, benevolence, indulgence, justice, etc., and because it is the complete negation of pride and selfishness» — el remate de esa razón en la plana siguiente: la caridad implica la humildad, la bondad, la benevolencia, la indulgencia y la justicia, y es la negación completa del orgullo y del egoísmo.

«God’s children, it divides them; instead of stirring them to love their brothers and sisters, it maintains and sanctions the strife among the sectarians of various denominations, which mutually regard one another as damned for all eternity» — los efectos que Kardec le atribuye al dogma de que fuera de la Iglesia no hay salvación: divide en vez de unir y sanciona la discordia entre sectarios. El tramo se releyó entero en el crudo por ser largo.

«Spiritism, in accordance with the Gospel, and believing that one can be saved whatever one’s belief may be, provided one observes God’s laws, does not state: Without Spiritism there is no salvation; and since it does not claim as yet to teach the whole truth, neither does it state: Without the truth there is no salvation,” a maxim that would divide instead of unite, and would perpetuate antagonism» — la posición que el volumen fija para el espiritismo: no dice que fuera del espiritismo no haya salvación ni que fuera de la verdad no la haya. El tramo se releyó entero en el crudo por ser largo.

«in the maxim Without charity there is no salvation are contained the destinies of men and women on earth and in heaven; on earth, because in the shadow of this banner they will live in peace; in heaven, because those who have practiced it will find grace before the Lord» — abre el parágrafo 10, instrucción firmada Paul, Apostle (Paris 1860), sobre la máxima que da título al capítulo. El tramo se releyó entero en el crudo por ser largo.

«Submit all your actions to the test of charity and your conscience will respond to you. Not only will it help you to avoid practicing evil, but it will lead you to practice the good, for not to have a negative virtue is not enough; it is necessary to have an active one. In order to practice the good, the action of the will is always necessary, whereas in order not to practice evil, idleness and negligence are often enough» — la prueba práctica que esa instrucción propone y la distinción entre virtud negativa y activa. El tramo se releyó entero en el crudo por ser largo.

«not because those who possess this enlightenment are the only ones who will be saved, but because, in helping you to understand Christ’s teachings more fully, it makes you better Christians» — el límite que la misma instrucción le pone al espiritismo: no salva por poseerlo, sino que ayuda a entender mejor la enseñanza de Cristo.

«for all who practice charity are Jesus’ disciples, whatever the denomination to which they belong» — el cierre de la instrucción firmada Paul, Apostle (Paris 1860), con el que cierra también el capítulo XV.

«No one can serve two masters, for he will either hate one and love the other, or he will become attached to one and despise the other. You cannot serve both God and mammon at the same time» — el pasaje evangélico con que abre el capítulo XVI; el impreso cierra con *(Lk. 16:13)*.

«Then a young man came to him and asked, “Good master, what must I do to acquire eternal life?” Jesus answered him, “Why do you call me good? Only God is good. If you want to enter that life, keep the commandments» — el pasaje evangélico del parágrafo 2, el joven rico; la transcripción sigue en la misma plana y cierra con *(Mt. 19:16-24; Lk. 18:18-25; Mk. 10:17-25)*. El tramo se releyó entero en el crudo por ser largo.

«If you want to be perfect, go and sell all you have and give the money to the poor and you will have a treasure in heaven. Then, come and follow me.” Upon hearing these words, the young man went away very sad because he had great wealth. And Jesus said to his disciples, “Verily I say to you, it is very difficult for a rich man to enter the kingdom of heaven» — el núcleo de ese pasaje, con el camello y el ojo de la aguja. El tramo se releyó entero en el crudo por ser largo.

«This keen image may appear a bit forced because one might not be able to see any relation between a camel and a needle. However, in Hebrew, the same word serves to designate both a camel and a rope. In [Sacy’s] translation, the former meaning has been used, but Jesus probably meant to refer to the latter. That would at least be more natural» — nota de autor, firmada *– Auth.*, que propone leer cuerda donde la traducción de Sacy pone camello, porque en hebreo una misma palabra designa a los dos. El tramo se releyó entero en el crudo por ser largo.

«Be careful to guard yourselves against all avarice, for no matter how much abundance a man may have, his life does not depend on the riches he possesses» — el pasaje evangélico del parágrafo 3, la advertencia contra la avaricia.

«There was a rich man whose lands had produced extraordinarily; and so he thought to himself, “What shall I do, because I do not have a place where I can put all that I have reaped? Here is what I shall do: I will tear down my barns and build bigger ones, into which I can put my entire harvest and all my possessions. And I will say to my soul: Soul, you have many possessions saved up for many years; rest, eat, drink and enjoy. However, at the same time, God said to the man, “How foolish you are! Your soul shall be taken this very night, and then who will possess what you have accumulated» — la parábola del rico insensato transcrita en el mismo parágrafo; el impreso cierra con *(Lk. 12:13-21)*. El tramo se releyó entero en el crudo por ser largo.

«That is what happens to those who accumulate wealth for themselves but who are not wealthy before God» — la sentencia con que esa parábola se cierra en el impreso.

«Lord, I shall give half of what I own to the poor and if I have caused harm to anyone, no matter who, I shall repay him fourfold.” Jesus said to him, “This house has received salvation today, because this man too is a son of Abraham, for the Son of Man has come to seek and to save those who were lost» — la promesa de Zaqueo y la respuesta de Jesús dentro de ese mismo pasaje. El tramo se releyó entero en el crudo por ser largo.

«There was once a rich man who dressed in purple and linen, and who treated himself magnificently every day. There was also a poor man named Lazarus, who lay at his gate completely covered with sores, and who hoped to mitigate his hunger with the crumbs that fell from the rich man’s table. However, no one gave him any and the dogs came to lick his sores» — la parábola del rico malo y Lázaro, transcrita en el parágrafo 5; el impreso cierra en la plana 321 con *(Lk. 16:19-31)*. El tramo se releyó entero en el crudo por ser largo.

«My son, remember that you already received your riches during your lifetime and that Lazarus had nothing but ills; that is why he is now being consoled, whereas you are in torment» — la respuesta de Abraham dentro de esa misma parábola.

«If they do not listen to Moses or the prophets, they will not believe anyone else, even if someone from the dead were to come back to life» — y el cierre de esa parábola, con la negativa a enviar un muerto a los vivos.

«But the one who had received only one talent dug a hole in the ground and hid his lord’s money therein» — el tercer siervo dentro de esa misma parábola.

«Therefore, let his one talent be taken from him and be given to the one who has ten, for to those who already have more will be given and they shall have in abundance, but for him who has nothing, even what he seems to have will be taken from him. Let that useless servant be cast into outer darkness, where there will be weeping and gnashing of teeth» — la sentencia con que se cierra la parábola de los talentos. El tramo se releyó entero en el crudo por ser largo.

«If wealth were an insuperable obstacle to the salvation of those who possess it, as might be inferred from certain words of Jesus if interpreted literally and not according to their spirit, then God, who grants riches, would have put in the hands of some an instrument of unavoidable perdition, a thought that is repugnant to reason» — parágrafo 7: objeta la lectura literal de esas palabras, que haría de la riqueza un instrumento de perdición puesto por Dios. El tramo se releyó entero en el crudo por ser largo.

«Undoubtedly, wealth is a very slippery trial, more dangerous than poverty because of its allure, the temptations it creates and the fascination it exerts. It is the supreme arouser of pride, selfishness and lust. It is the strongest tie that keeps humans bound to the earth and diverts their thoughts from heaven» — y el peligro que sí le reconoce a la riqueza, prueba más resbaladiza que la pobreza. El tramo se releyó entero en el crudo por ser largo.

«he did not intend to establish an absolute principle that everyone must sell what they possess and that salvation can be obtained only at such a price; rather, he meant to show that the attachment to earthly riches is an obstacle to salvation» — la lectura que hace del mandato al joven rico: no un principio absoluto sino la muestra de que el apego a la riqueza estorba. El tramo se releyó entero en el crudo por ser largo.

«What Jesus proposed to him was a decisive test meant to uncover what was at the core of his thinking» — y la función que le asigna a ese mandato: prueba decisiva para descubrir el fondo del pensamiento del joven.

«However, he did not practice true charity, because his virtue did not extend as far as self-sacrifice. That is what Jesus wanted to demonstrate. It was an application of the principle, “Without charity there is no salvation» — la conclusión que saca del caso, ya tras la reemisión del marcador de plana. El tramo se releyó entero en el crudo por ser largo.

«If riches are the source of many ills, if they arouse so many evil passions, if they provoke so many crimes, riches per se are not to blame, but the human beings who abuse them as they do all God’s gifts» — la distinción con que exculpa a la riqueza: la culpa no es de ella sino de quien abusa de ella como de todo don de Dios.

«If wealth could produce only evil, God would not have put it on the earth. It is up to humans to make it produce the good. If it is not a direct element for moral progress, it is undeniably a powerful element for intellectual progress» — y el argumento con que la declara elemento de progreso intelectual. El tramo se releyó entero en el crudo por ser largo.

«The truth of the matter is that humans have the mission of laboring for the material improvement of the planet; they must reclaim it, cleanse it and make it suitable to someday receive the entire population that its range can bear» — la misión que atribuye a la humanidad sobre el planeta, sanearlo y hacerlo apto para su población futura. El tramo se releyó entero en el crudo por ser largo.

«In order to facilitate such relations, it is necessary to destroy the physical barriers that separate nations and to render communication more rapid. For such endeavors – which are the work of centuries – humans have had to extract materials from the bowels of the earth; they have sought in science the means to execute their endeavors more safely and rapidly» — y la cadena de necesidades que deriva de ahí, hasta la ciencia y las obras públicas. El tramo se releyó entero en el crudo por ser largo.

«Since wealth is the primary means of executing these tasks, without it there would be no more great endeavors, no more activity, no stimulus and no research. It is with good reason therefore that wealth is considered an element of progress» — la conclusión de ese razonamiento: la riqueza como elemento de progreso. El tramo se releyó entero en el crudo por ser largo.

«The inequality of riches is one of those problems one tries in vain to resolve if one considers only the present life» — parágrafo 8: declara insoluble por la sola vida presente el problema de la desigualdad de las riquezas.

«They are not equally wealthy for one very simple reason: they are not equally intelligent, active and industrious enough to acquire wealth, or moderate and foresightful enough to preserve it» — la primera razón que da de esa desigualdad, la distinta inteligencia, actividad y previsión.

«Furthermore, it is a mathematically demonstrated fact that if wealth were divided equally, it would give each person a minimal and insufficient portion» — y el argumento aritmético que añade contra el reparto igualitario. El tramo se releyó entero en el crudo por ser largo.

«If God concentrates wealth in certain areas, it is because from there it expands in sufficient quantities, according to the necessities» — la función que le atribuye a la concentración de la riqueza.

«By giving humans free will, God wanted them to reach the point where, through their own experience, they could distinguish between good and evil, and that the practice of the good be the result of their own efforts and will» — la razón que da para que Dios confíe la riqueza a quien no sabe hacerla fructificar: el libre albedrío y la experiencia propia. El tramo se releyó entero en el crudo por ser largo.

«Wealth is a means of testing them morally; but since it is simultaneously a powerful means of inducing progress, God does not wish for it to remain unproductive for long, and thus moves it around incessantly» — y la circulación que atribuye a la riqueza, que no ha de quedar improductiva.

«The one who does not possess it today has either had it already or will have it in a future life; and the one who possess it now might not have it tomorrow» — la rotación que describe entre pobres y ricos a lo largo de las existencias.

«Having entered Jericho, Jesus was walking through the city. And there was a man named Zacchaeus, who was the chief of the publicans and very wealthy, and who, wan» — el pasaje evangélico del parágrafo 4, Zaqueo en el sicómoro; el tramo se corta en el cambio de plana y la transcripción sigue en la 320.

«The Lord acts like a man who, upon having to make a long journey outside his country, called his servants and placed» — la parábola de los talentos transcrita en el parágrafo 6; el tramo se corta en el cambio de plana y la transcripción acaba en la 323 con *(Mt. 25:14-30)*.

«However, even though wealth makes the journey difficult, it does not follow that it makes it impossible or that it cannot become a means of salvation in the hands of those who know» — el límite que Kardec le pone al peligro de la riqueza; el tramo se corta en el cambio de plana y la frase acaba en la 324 con el símil del veneno.

«If these words were taken literally, the consequence would be the abolition of wealth as detrimental to future happiness and as the source of a multitude of ills on earth» — las consecuencias absurdas que atribuye a la lectura literal del mandato al joven rico; el tramo se corta en el cambio de plana y el razonamiento acaba en la 325.

«that would take humankind back to its primitive period and would in and of itself contradict the law of progress, which is a law of God» — el remate en la plana siguiente del razonamiento contra la lectura literal: llevaría a la humanidad a su periodo primitivo y contradiría la ley de progreso.

«Poverty is for some a test of patience and resignation; wealth is for others a test of charity and self-denial» — el reparto de pruebas con que Kardec cierra el parágrafo 8: paciencia y resignación para el pobre, caridad y abnegación para el rico.

«It is certain that if humans had only one life to live, nothing would justify such a division of earthly wealth; however, if instead of limiting our vision to the present life we would consider the whole sequence of lives, we would see that everything balances out justly» — y el argumento con que resuelve la desigualdad: mirada la serie entera de las vidas, el reparto queda equilibrado. El tramo se releyó entero en el crudo por ser largo.

«Laws can temporarily change one on the outside, but they cannot change one’s heart; that is why these laws have a temporary duration and are always followed by a reaction even more unrestrained» — lo que dice de los remedios legales al abuso de la riqueza: cambian lo de fuera y no el corazón.

«What, then, do they truly possess? Nothing that is for the use of their body, but everything that is for the use of their soul: intelligence, knowledge, moral qualities. These are what they bring with them and what they take back; what no one can take from them and what will be more useful for them in the other world than in this one. It is up to them to be wealthier upon departing than they were upon arriving, for their future situation will depend on whatever good they have acquired» — la respuesta que esa instrucción da: inteligencia, saber y cualidades morales, lo único que se lleva. El tramo se releyó entero en el crudo por ser largo.

«Travelers who stop at an inn are given a nice room only if they can pay for it; those who have scanty resources are given a less agreeable one; as far as those who do not have any money at all, they sleep on a pile of straw. The same applies to humans when they arrive in the spirit world: their place there depends on their means; however, they will not pay with gold» — el símil de la posada con que esa instrucción figura la llegada al mundo espiritual. El tramo se releyó entero en el crudo por ser largo.

«But they will be asked, “What have you brought back with you?” The value of things or titles will not be acknowledged, only the sum of their virtues» — y la única pregunta que la instrucción declara que se hará al llegar.

«The goods of the earth belong to God, who distributes them as he will, and humans are only their stewards, administrators at various degrees of honesty and intelligence» — abre el parágrafo 10, instrucción firmada M., A Protector Spirit (Brussels, 1861): los bienes de la tierra son de Dios y el hombre es su administrador.

«for property is only legitimately acquired when, to possess it, one has not done harm to anyone» — el criterio de legitimidad que esa instrucción fija para la propiedad adquirida con el trabajo.

«However, if they use it only to satisfy their senses or their pride, or if it becomes a cause of failure in their hands, it would be better for them not to have possessed it at all; they lose on one hand what they have gained on the other, thereby annulling the merit of their labor» — y la cuenta que esa instrucción hace del uso de la riqueza legítimamente ganada. El tramo se releyó entero en el crudo por ser largo.

«Remember this well, you who are dominated by the love of gold, you who would sell your soul to possess treasures because they can set you above other people and provide you with the pleasures of the passions. No, you cannot serve both God and mammon» — abre el parágrafo 11, instrucción firmada Cheverus (Bordeaux, 1861). El tramo se releyó entero en el crudo por ser largo.

«What then is the best use of wealth? Seek in the words “Love one another” the solution to this problem. Therein lies the secret for the good use of riches» — la pregunta con que esa instrucción plantea el uso de la riqueza y dónde remite su respuesta; el tramo cruza la reemisión del marcador de plana.

«The use of wealth that best pleases God involves charity; not that cold and selfish charity that consists in scattering around oneself the surplus of a golden existence, but rather the charity filled with love that seeks out the unfortunate and lifts them up without humiliating them» — la clase de caridad que esa instrucción declara grata a Dios, no la fría que reparte el sobrante. El tramo se releyó entero en el crudo por ser largo.

«Do more: give something of what you consider necessary to you, because what is necessary to you is still superfluous» — y la exigencia que la instrucción de Cheverus añade sobre lo necesario y lo superfluo.

«However, give wisely. Do not reject those who complain because you are afraid that you might be deceived; go to the source of the ill. First, seek to alleviate; next, gather information and see if work, counseling or even affability might not be more effective than your charitable donations» — el modo de dar que esa instrucción prescribe: ir a la fuente del mal y ver si el trabajo o el consejo valen más que el donativo. El tramo se releyó entero en el crudo por ser largo.

«Whenever I consider how short life is, I am grievously impressed by your incessant preoccupation with your material welfare, whereas you attach so little importance and devote so little time to your moral improvement, which shall be counted to you for eternity» — abre el parágrafo 12, instrucción firmada A Protector Spirit (Krakow, 1861). El tramo cruza el cambio de plana y se releyó entero en el crudo.

«For your body, which dies, you have neglected your spirit, which will live forever. That master so cherished and cared for has become your tyrant. It commands your spirit, which» — la inversión que esa instrucción denuncia entre el cuerpo y el espíritu; el tramo se corta en el cambio de plana.

«However, an equally pressing and meritorious obligation consists in preventing misery from occurring in the first place. It is there, principally, where the mission of the great fortunes lies, a mission to assist in all sorts of projects which such fortunes can help to execute» — la obligación que esa instrucción pone al lado de la limosna: impedir que la miseria se produzca. El tramo se releyó entero en el crudo por ser largo.

«labor develops the mind and exalts the dignity of people, who are always proud to be able to say that they have earned the bread they eat, whereas the receiving of alms humiliates and degrades them» — y lo que esa instrucción opone al recibir limosna: el trabajo que hace decir que se gana el pan que se come. El tramo se releyó entero en el crudo por ser largo.

«Wealth concentrated in only one hand should be like a fount of living water that spreads fertility and well» — la figura de la fuente de agua viva con que esa instrucción describe la riqueza bien empleada; el tramo se corta en el cambio de plana.

«If Jesus speaks primarily of alms, it is because at the time and in the land in which he was living, one did not know about the work that the arts and industry would create later, and in which wealth could be usefully employed for the overall good of society» — la circunstancia histórica con que esa instrucción explica el lugar de la limosna en el Evangelio. El tramo se releyó entero en el crudo por ser largo.

«Give alms when necessary, but as much as possible, convert them into wages so that those who receive them will not feel ashamed» — el precepto con que cierra la instrucción firmada Fenelon (Alger, 1860).

«Your love for earthly possessions is one of the biggest obstacles to your moral and spiritual advancement. Through this attachment to possessions you shatter your affective faculties, carrying them over to material things» — abre el parágrafo 14, instrucción sobre el desapego de los bienes terrenos. El tramo se releyó entero en el crudo por ser largo.

«the same great distance that separates sordid miserliness and exaggerated wastefulness: two vices betweenwhich God has placed charity, that holy and sound virtue that teaches the rich to give without ostentation so that the poor may receive without feeling debased» — la caridad situada por esa instrucción entre la avaricia sórdida y la prodigalidad; el troceo imprime pegadas las palabras *betweenwhich*, tal como salen de la capa de texto. El tramo se releyó entero en el crudo por ser largo.

«Nothing on earth belongs to you, not even your poor body: death will strip you of it, just as it will all other material possessions. You are trustees, not proprietors» — y la consecuencia que esa instrucción saca de que todo venga de Dios y a Dios vuelva.

«God has loaned them to you and you will have to return them; and God loans them on the condition that the surplus, at least, should go to those who lack what is necessary» — la condición del préstamo que esa instrucción declara: que lo sobrante vaya a quien carece de lo necesario.

«Have you forgotten that, through wealth, you have been invested with the sacred character of ministers of charity on earth in order to be its intelligent distributors» — el carácter que esa instrucción atribuye al rico, ministro de la caridad en la tierra. El tramo se releyó entero en el crudo por ser largo.

«It is in vain that you try to delude yourselves while on earth, coloring with the name “virtue” what is often nothing more than selfishness; that you call “saving” and “foresight” what is only cupidity and greed, or “generosity” what is nothing but prodigality on your own behalf» — los nombres con que esa instrucción dice que se disfrazan el egoísmo y la codicia. El tramo se releyó entero en el crudo por ser largo.

«For example, the father of a family abstains from practicing charity; he saves and piles up the gold, declaring that he is doing so in order to leave as much as possible to his children so that they will not fall into poverty. That is very just and fatherly, I agree, and one cannot blame him» — el caso del padre que ahorra para sus hijos, que esa instrucción concede justo antes de examinarlo. El tramo se releyó entero en el crudo por ser largo.

«Instead, is it not really giving them a lesson in selfishness and hardening their hearts? Instead, is it not stifling in them the love for their neighbor? Fathers and mothers, you are greatly mistaken if you believe that by such means you will increase you children’s love for you. By teaching them to be selfish toward others, you teach them to be selfish toward you also» — y la objeción que esa instrucción le hace a ese padre: enseña a sus hijos el egoísmo que después sufrirá. El tramo se releyó entero en el crudo por ser largo.

«When the poor implore their assistance, it is not rare to see the newly rich wowing them with tales of their efforts and know-how, instead of coming to their aid, and then finishing by saying to them, “Do what I have done» — la escena del recién enriquecido que responde al pobre con el relato de sus propios esfuerzos. El tramo se releyó entero en el crudo por ser largo.

«Squandering one’s wealth does not show a detachment from earthly possessions, but rather carelessness and indifference. As trustees of such possessions, humans have neither the right to squander them nor to confiscate them for their own profit. Prodigality is not generosity, but is often a form of selfishness» — la distinción que esa instrucción traza entre desapego y prodigalidad. El tramo se releyó entero en el crudo por ser largo.

«Detachment from earthly possessions consists in appreciating wealth for its true worth, in knowing how to use it for others and not only for oneself, in not sacrificing one’s interests in the future life on its behalf, and in losing it without complaining if it pleases God to take it away» — y la definición que da del desapego verdadero. El tramo se releyó entero en el crudo por ser largo.

«The less value one attributes to a thing, the less sensitive one becomes to its loss. People who become attached to earthly possessions are like children who cannot see but the present moment. Those who do not become attached are like adults who see the things that are most important by understanding these prophetic words of the Savior, “My kingdom is not of this world» — el criterio con que esa instrucción cierra el punto, con el símil del niño y el adulto. El tramo se releyó entero en el crudo por ser largo.

«The Lord orders none to get rid of what they possess and be reduced to voluntary beggary, because then they would become a burden on society» — el límite que esa instrucción le pone al desapego: no manda reducirse a la mendicidad voluntaria.

«Humans truly possess only what they can take with them from this world. What they find upon arriving and what they leave behind upon departing, they can only enjoy during their stay» — abre el parágrafo 9, instrucción firmada Pascal (Geneva, 1860): solo se posee lo que se lleva de este mundo; el tramo se corta en el cambio de plana y la frase acaba en la 329. Releído entero en el crudo.

«Since humans are the trustees and administrators of the wealth that God places in their hands, a strict accounting will be demanded of them regarding the use they» — abre el parágrafo 13, instrucción firmada Fenelon (Alger, 1860): el hombre como depositario y administrador de la riqueza; el tramo se corta en el cambio de plana.

«A bad use consists in using it solely for their personal satisfaction; a good use, on the other hand, consists in all the times that it results in some good for someone else. The merit is in proportion to the sacrifice one imposes on oneself» — y el criterio que esa instrucción fija para el buen y el mal uso de la riqueza, con el mérito en proporción al sacrificio. El tramo se releyó entero en el crudo por ser largo.

«the more one knows from personal experience the hidden grief of poverty, the more one should» — lo que la instrucción sobre el desapego espera de quien se hizo rico por su trabajo; el tramo se corta en la reemisión del marcador de plana y la frase acaba en la misma plana 338.

«they are earned by the good one has done.” With earthly money you were able to purchase fields, houses, palaces; here, everything is paid for with the qualities of the heart» — la respuesta que la instrucción firmada Pascal (Geneva, 1860) pone en boca del otro mundo ante quien alega haber pagado con oro; la frase empieza al pie de la plana 329. El tramo se releyó entero en el crudo por ser largo.

«Know how to be content with little. If you are poor, do not envy the rich, because wealth is not necessary for happiness» — el resumen con que la instrucción firmada Lacordaire (Constantine, 1863) cierra el parágrafo 14 sobre el desapego.

«remember that those who give to the poor are settling a debt they have contracted with God» — y la fórmula con que esa instrucción cierra el punto.

«After their death, people can rightly transfer what they have enjoyed during their lives, because the effect of such right is always dependent on the will of God, who can prevent their descendants from enjoying it whenever he wants» — parágrafo 15, instrucción firmada St. Louis (Paris, 1860): el derecho de transmitir la riqueza queda siempre sujeto a la voluntad de Dios. El tramo se releyó entero en el crudo por ser largo.

«Since God possesses infinite perfection in all things, the maxim, “Be perfect as your heavenly Father is perfect,” if taken literally, would presuppose the possibility of attaining absolute perfection. If it were given to the creature to be as perfect as the Creator, the former would become equal to the latter, which is inadmissible» — parágrafo 2: objeta la lectura literal de la máxima, que haría igual a la criatura con el Creador. El tramo se releyó entero en el crudo por ser largo.

«One must therefore understand these words to mean a relative perfection, which humanity is able to achieve and which brings it closest to divinity» — y la lectura que propone en su lugar, una perfección relativa al alcance de la humanidad.

«In this way he shows that the essence of perfection is charity in its broadest definition, because it entails the practice of all other virtues» — dónde sitúa la esencia de esa perfección: la caridad en su acepción más amplia.

«there is not one of them that does not alter the sentiment of charity to some degree, because they all have their origin in selfishness and pride, which are the opposites of charity» — el argumento con que liga todos los vicios a la caridad, por su origen en el egoísmo y el orgullo.

«Hence it follows that the degree of perfection is in direct proportion to the range of such love» — y la proporción con que cierra el parágrafo: el grado de perfección es proporcional al alcance de ese amor.

«Truly moral persons are those who practice the law of justice, love and charity in its greatest purity» — parágrafo 3: la definición con que abre el retrato del hombre de bien.

«if they have willingly disregarded any opportunity to be useful; if anyone might have a complaint about them; and, finally, if they have done unto others everything they would like to have done unto themselves» — las preguntas que ese retrato le hace examinar a la conciencia. El tramo se releyó entero en el crudo por ser largo.

«They know that all the vicissitudes of life, all its sorrows and all its disappointments are trials or expiations, and they accept them without complaining» — y lo que ese retrato le atribuye ante las vicisitudes: las toma por pruebas o expiaciones y las acepta sin quejarse.

«Persons imbued with the sentiment of charity and love for their neighbor do the good for its own sake without expecting anything in return, and they repay evil with good, defend the weak against the strong and always sacrifice their own interests to the interests of justice» — el rasgo que ese retrato pone en primer lugar: hacer el bien por el bien mismo y sacrificar el interés propio al de la justicia. El tramo se releyó entero en el crudo por ser largo.

«Their first impulse is to think of others before thinking of themselves and to attend to the interests of others before their own. The selfish, on the other hand, calculate the profits and losses entailed in every generous act» — y la oposición que traza con el egoísta, que calcula lo que gana y lo que pierde en cada acto generoso.

«They respect all sincere convictions that others might hold to and they do not anathematize those who do not think like they do» — y lo que se sigue de ahí sobre las convicciones ajenas.

«they tell themselves that those who harm others with malevolent words, who hurt others’ feelings with their pride and disdain, who do not recoil from the idea of causing suffering or difficulty, however slight, when it could be avoided, fail in their duty of love for their neighbor and do not deserve the Lord’s clemency» — lo que ese retrato considera falta contra el amor al prójimo, hasta el daño leve que podía evitarse. El tramo se releyó entero en el crudo por ser largo.

«They study their own imperfections and strive incessantly to combat them. All their efforts are focused on being able to say to themselves tomorrow that they are better than they were yesterday» — el trabajo sobre sí que ese retrato prescribe. El tramo se releyó entero en el crudo por ser largo.

«They do not seek to exalt their spirit or talents at the expense of others; instead, they seize every opportunity to point out what is praiseworthy in other people» — y la conducta que le atribuye frente a los méritos ajenos.

«They use but do not abuse the possessions that have been accorded to them, for they know that they are a trust for which they will have to render an accounting, and that the worst use of them in regard to themselves would be to use them to satisfy their passions» — lo que ese retrato dice del uso de los bienes recibidos en depósito. El tramo se releyó entero en el crudo por ser largo.

«Finally, moral persons respect in their fellow beings all the rights arising from the laws of nature, in the same way they wish their own to be respected» — el rasgo con que se cierra el retrato.

«This is not a list of all the qualities that define moral persons, but whoever makes an effort to possess them is on the road that leads to all the others» — y la reserva con que Kardec lo acota: no es una lista completa.

«Spiritism, when well-understood, but especially when well-felt, inevitably leads to the results listed above, which characterize the true Spiritist as well as the true Christian, for they are one and the same» — parágrafo 4: identifica al verdadero espírita con el verdadero cristiano.

«Spiritism does not create a new morality; it only makes it easier for people to understand and practice the morality of Christ by providing an unshakable and enlightened faith to those who doubt or waver» — y el papel que le asigna al espiritismo respecto de la moral: no crea una nueva, facilita entender y practicar la de Cristo.

«To a lack of precision in the Doctrine? No, because the Doctrine contains no allegories or symbols that could give way to erroneous interpretations. Clarity is its essence and that is what makes it powerful, for it goes directly to one’s intelligence. It contains nothing mysterious and its adherents do not possess any secret that is hidden from ordinary people» — la pregunta que se hace sobre por qué muchos creyentes no aplican la doctrina, y lo que descarta como causa. El tramo se releyó entero en el crudo por ser largo.

«This derives from the fact that the somewhat material aspect of the Spiritist science requires only eyes that can observe, whereas the essential aspect requires a certain degree of sensibility, which one might call maturity of the moral sense, regardless of age and level of education, because it is particularly inherent to the development of the incarnate spirit» — la causa que sí propone: lo material del fenómeno pide ojos que observen, y lo esencial, una madurez del sentido moral. El tramo se releyó entero en el crudo por ser largo.

«These persons are much more interested in the phenomena than the morality, which seems banal and monotonous. They incessantly demand that spirits introduce them to new mysteries, without asking if they are worthy of grasping the secrets of the Creator» — el retrato que hace del espírita imperfecto, más atento al fenómeno que a la moral. El tramo se releyó entero en el crudo por ser largo.

«Nevertheless, acceptance of the principles of the Doctrine is a first step that will make the second easier in a future existence» — y el crédito que igualmente le reconoce: aceptar los principios es un primer paso que facilitará el segundo.

«True Spiritists are recognized by their moral transformation and the efforts they make to overcome their evil inclinations» — el signo por el que propone reconocer al espírita verdadero.

«On that same day, Jesus, having left the house, sat down close to the sea; and a large crowd of people gathered around him. Therefore, he climbed into a boat and sat down, while the people remained on the shore. He then told them many things in parables, speaking to them in this way: “A sower went out to sow; and as he was sowing, some of the seed fell by the wayside and the birds of the sky came and ate them» — la parábola del sembrador transcrita en el parágrafo 5; el impreso cierra con *(Mt. 13:1-9)*. El tramo se releyó entero en el crudo por ser largo.

«Other seed fell upon stony places where there was not much earth; they soon sprouted because the soil was not very deep. But when the sun came up, it scorched them, and since they had no roots, they withered. Still other seed fell among thorns, and when they began to grow, the thorns choked them» — la continuación de esa parábola, con la semilla entre piedras y entre espinas. El tramo se releyó entero en el crudo por ser largo.

«Whoever hears the word of the kingdom but does not heed it, the evil spirit comes and takes away what had been sown in his heart. This is the one who received the seed by the wayside» — la explicación de la parábola que el mismo parágrafo transcribe; el impreso cierra en la plana 352 con *(Mt. 13:18-23)*. El tramo se releyó entero en el crudo por ser largo.

«He who receives the seed among the thorns is the one who hears the word, but then the cares of the times and the illusions of riches choke the word within him, rendering it unfruitful» — la parte de esa explicación referida a la semilla entre espinas.

«The parable of the sower represents perfectly the nuances that exist in the ways one profits from the teachings of the Gospel. How many people there are, in fact, for whom the Gospel teachings are only a dead letter which, like the seed that has fallen on the stony soil, produces no crop» — parágrafo 6: la lectura que Kardec hace de la parábola aplicada al provecho que se saca del Evangelio. El tramo se releyó entero en el crudo por ser largo.

«This parable finds a no less correct application in the different categories of Spiritists. Is it not a symbol of those who are interested only in the physical phenomena but derive nothing of consequence from them because they see them as nothing more than an object of curiosity» — y la segunda aplicación que le da, a las categorías de espíritas. El tramo se releyó entero en el crudo por ser largo.

«Duty is an individual’s moral obligation, first toward him or herself and toward others immediately thereafter. Duty is the law of life; it is found in the smallest details as well as in the most elevated acts. I want to speak here only about moral duty and not the type imposed by the professions» — abre el parágrafo 7, instrucción firmada Lazare (Paris, 1863), con la definición del deber. El tramo se releyó entero en el crudo por ser largo.

«Its victories have no witnesses and its failures undergo no repression. People’s inner duty is left to their free will» — lo que esa instrucción dice del deber del corazón, sin testigos ni sanción.

«Duty begins precisely at the point in which you threaten your neighbor’s happiness or peace-of-mind; it ends at the limit you would not want to see surpassed regarding yourselves» — y los límites que esa instrucción le fija al deber. El tramo se releyó entero en el crudo por ser largo.

«Duty is the practical summary of all moral speculation; it is the courage of the soul who confronts the distress of life’s struggles; it is both strict and yielding; ready to adapt itself to diverse complications; it remains unbending before temptation. Persons who fulfill their duty love God more than they love other individuals, and they love others more than they love themselves; they are at the same time judge and slave in their own cause» — la definición con que esa instrucción resume el deber. El tramo se releyó entero en el crudo por ser largo.

«Humans should love duty, not because it preserves them against life’s evils – humankind cannot avoid those – but because it provides the soul with the strength it needs for its development» — y la razón que la instrucción firmada Lazare (Paris, 1863) da para amar el deber.

«In its highest expression, virtue encompasses all the essential qualities that comprise the good person. To be good, charitable, hard-working, reasonable and modest are the qualities of a virtuous individual» — abre el parágrafo 8, instrucción sobre la virtud. El tramo se releyó entero en el crudo por ser largo.

«Those who parade their virtues are not virtuous, since they lack the principal quality, which is modesty» — y el criterio con que esa instrucción descarta la virtud ostentada, por faltarle la modestia.

«what are you doing that is more than what others do? Do not the pagans also do the same? Therefore, be perfect as your heavenly Father is perfect» — el cierre del pasaje evangélico con que abre el capítulo XVII; el impreso lo cierra con *(Mt. 5:44, 46-48)*. La primera mitad del pasaje se imprime al pie de la plana 343.

«If the social order has placed others under their tutelage, they treat them with kindness and benevolence» — el trato que ese retrato prescribe a quien tiene subordinados; el tramo se corta en el cambio de plana y la frase acaba en la 348, donde los declara iguales ante Dios.

«God created all humans equal regarding pain. Small or great, ignorant or educated, they all suffer for the same reasons so that each may judiciously determine the evil» — la igualdad ante el dolor que la instrucción firmada Lazare (Paris, 1863) declara disposición de Dios; el tramo se corta en el cambio de plana y la frase acaba en la 354.

«In principle, individuals who exalt themselves, who erect a statue to their own virtue, annul by this very act any real merit they might have» — la instrucción firmada François-Nicholas-Madeleine (Paris, 1863) declara anulado el mérito de quien se erige una estatua a su propia virtud.

«Authority, as much as wealth, is a trust for which those who have been vested with it will have to render an accounting» — abre el parágrafo 9, instrucción firmada François-Nicholas-Madeleine, Cardinal Morlot (Paris, 1863): la autoridad como depósito del que se rendirá cuenta.

«God gives authority either as a mission or a trial when he deems it appropriate, and takes it away in the same manner» — la misma instrucción niega que la autoridad sea derecho o propiedad y la declara misión o prueba.

«that they will answer for the good or bad guidance they have given to their subordinates, and that the wrongs their subalterns might commit and the vices to which they might yield as a result of such guidance or bad examples will fall upon them, whereas they will reap the fruits of their kindness for leading them to the good» — lo que esa instrucción hace responder al que manda: los extravíos y vicios de sus subordinados nacidos de su mala dirección o su mal ejemplo. El tramo se releyó entero en el crudo por ser largo.

«I made you strong and entrusted you with those who were weak in order to uphold them and help them ascend to me» — la razón que esa instrucción pone en boca de Dios para haber dado subordinados.

«Spiritism teaches them that if their subordinates obey them today, they might have commanded them in the past or might do so in the future, and that they will then be treated according to how they have treated their subalterns» — y lo que la instrucción añade sobre la rotación de las posiciones entre existencias. El tramo se releyó entero en el crudo por ser largo.

«If superiors have duties to fulfill, subordinates, on their part, have theirs also, and they are no less sacred. If the latter are Spiritists, their conscience will tell them even more strongly that they are not exempted from their duties, even when their superiors fail to fulfill theirs, because Spiritists know that one must not repay evil with evil and that the wrongs of some do not authorize the wrongs of others» — el deber del subordinado que esa instrucción declara igualmente sagrado, sin que la falta del superior lo exima. El tramo se releyó entero en el crudo por ser largo.

«they act as they would want their subordinates to act toward them if they were their boss. For this reason they are more scrupulous in fulfilling their obligations, since they understand that any negligence in the work that has been entrusted to them is harmful to those who pay them and to whom they owe their time and efforts» — la regla práctica que esa instrucción le da al subordinado espírita. El tramo se releyó entero en el crudo por ser largo.

«Therefore, do not think that in incessantly exhorting you to prayer and mental evocation we wish to advise you to live a mystic life that keeps you outside the laws of the society in which you have been condemned to live. No. Live with the men and women of your time in the way that men and women should live. Observe the social necessities – even the frivolities – of the day, but do it with a sentiment of purity, which may sanctify them» — la misma instrucción niega estar aconsejando una vida mística fuera de las leyes de la sociedad. El tramo se releyó entero en el crudo por ser largo.

«Virtue does not consist in assuming a stern and gloomy face, or in rejecting the pleasures that your human conditions allow» — y lo que esa instrucción niega que sea la virtud, cara severa y rechazo de los placeres permitidos.

«As Christ said, perfection is found entirely in the practice of absolute charity, but the duties of charity extend to all social positions from the lowest to the highest. Those who live in isolation would have no charity to practice. It is only through contact with their fellow beings in the most arduous struggles that they find an opportunity to practice it» — el argumento que esa instrucción opone al aislamiento: la caridad solo se practica en el trato con los demás. El tramo se releyó entero en el crudo por ser largo.

«Thus, those who isolate themselves intentionally deprive themselves of the most powerful means of perfection; since they have only themselves to think of, their lives are those of a selfish person» — y el juicio que hace del retiro voluntario.

«Does moral perfection consist in the mortification of the body? In order to resolve this question, I will rely on elementary principles and will begin by demonstrating the need for caring for the body, which, according to the alternatives of health and infirmity, influences in a very important way the soul, which must be regarded as a prisoner in the flesh» — abre el parágrafo 11, instrucción firmada Georges, A Protector Spirit (Paris, 1863), sobre el cuidado del cuerpo y del espíritu. El tramo se releyó entero en el crudo por ser largo.

«Here two systems confront each other: that of the ascetics, who want to bring down the body, and that of the materialists, who want to bring down the soul: two forms of violence, each almost as foolish as the other» — los dos sistemas que esa instrucción enfrenta y declara igualmente violentos, el de los ascetas y el de los materialistas.

«So love your soul but care also for your body, the soul’s instrument. Being heedless of the needs that are indicated by nature itself means to be heedless of the law of God» — y la posición que esa instrucción fija: cuidar los dos, porque desatender lo que la naturaleza indica es desatender la ley de Dios.

«Do not punish your body for the wrongs that your free will has made it commit and for which it is no more responsible than a badly ridden horse for any accident it might cause» — el símil del caballo mal montado con que esa instrucción descarga al cuerpo. El tramo se releyó entero en el crudo por ser largo.

«perfection does not lie in this; it lies entirely in the reforms to which you submit your spirit. Discipline it, subjugate it, humiliate it and mortify it: that is the way to make it docile before God’s will and the only way that leads to perfection» — el cierre de la instrucción firmada Georges, A Protector Spirit (Paris, 1863): la reforma es del espíritu y no del cuerpo. El tramo se releyó entero en el crudo por ser largo.

«Speaking further through parables, Jesus said to them, “The kingdom of heaven is like a king, who, wanting to give his son a wedding feast, sent his servants to call on those whom he had invited; however, they refused to come» — la parábola del festín de bodas transcrita en el parágrafo 1 del capítulo XVIII; el impreso cierra en la plana 364 con *(Mt. 22:1-14)*. El tramo se releyó entero en el crudo por ser largo.

«So go to the crossroads and call to the wedding feast all whom you meet.” His servants then went into the streets and gathered all those whom they met, both good and bad» — la segunda convocatoria dentro de esa misma parábola.

«Bind his hands and feet and cast him into outer darkness; there, there shall be weeping and gnashing of teeth, for many are called but few are chosen» — y la sentencia con que se cierra esa parábola, sobre el invitado sin vestido de bodas.

«Disbelievers smile at this seemingly childishly naïve parable because they cannot understand why so many problems could arise regarding a feast, and even less why the invitees would extend their resistance to the point of massacring those sent by the master of the house» — parágrafo 2: consigna la objeción de los incrédulos a la inverosimilitud de la parábola. El tramo se releyó entero en el crudo por ser largo.

«Jesus composed his with the commonest habits of life and adapted them to the customs and character of the people to whom he spoke. Most of his parables were meant to instill in the masses the idea of the spiritual life; their meaning often seems unintelligible only because they are not regarded from this point of view» — y el criterio de lectura con que responde: las parábolas están hechas con los hábitos comunes de la vida y apuntan a la vida espiritual. El tramo se releyó entero en el crudo por ser largo.

«In speaking of the first invitees, he makes an allusion to the Hebrews, whom God called first to the knowledge of his Law. Those sent by the master are the prophets, who came to exhort them to follow the way of true happiness, but their words were listened to very little; their warnings were scorned; many were even massacred like the servants in the parable» — la lectura histórica que hace de los primeros invitados y de los enviados del amo. El tramo se releyó entero en el crudo por ser largo.

«The invitees who made excuses under the pretext of looking after their fields and their businesses symbolize persons of the world, who, absorbed by earthly matters, are indifferent toward heavenly matters» — y lo que lee en los invitados que se excusan por sus campos y sus negocios.

«Before the coming of Christ, and except for the Hebrews, all other peoples were idolatrous and polytheistic. If a few extraordinary individuals conceived of the idea of divine oneness, this idea remained in the state of a personal theory and was in no way accepted as a fundamental truth, except by a few initiates who hid their knowledge under a veil of mystery impenetrable by the masses» — el cuadro religioso que traza antes de Cristo, con la unidad divina reducida a teoría personal de unos pocos iniciados. El tramo se releyó entero en el crudo por ser largo.

«The Hebrews were the first to publicly practice monotheism. It was to them that God transmitted his divine law, first through Moses, then through Jesus. From this tiny focal point began the light that was to spread over the entire world, triumph over paganism, and give Abraham a spiritual progeny “as numerous as the stars in the firmament» — y el lugar que asigna a los hebreos en esa historia, primeros en practicar públicamente el monoteísmo. El tramo se releyó entero en el crudo por ser largo.

«It would be unjust, however, to accuse an entire people for such a state of affairs. That responsibility fell mainly to the Pharisees and Sadducees, who sacrificed their nation due to the pride and fanaticism of the former and the disbelief of the latter» — el límite que pone a esa acusación: la responsabilidad recae en los fariseos y saduceos y no en el pueblo entero. El tramo cruza el cambio de plana y se releyó entero en el crudo.

«Nevertheless, it is not enough simply to be invited; it is not enough simply to take the name Christian, nor to sit at the table to take part in the heavenly banquet. Before anything else and as an express condition, it is necessary to be dressed in a wedding garment, which means to have a pure heart and to practice the Law according to its spirit» — la condición que lee en el vestido de bodas: corazón puro y práctica de la ley según su espíritu. El tramo se releyó entero en el crudo por ser largo.

«Enter through the narrow door, for the door to perdition is wide and the path leading to it is broad, and there are many who enter through it. How small is the door to life! How narrow is the path that leads to it! And how few there are who find it» — el pasaje evangélico del parágrafo 3, la puerta estrecha; el impreso cierra con *(Mt. 7:13, 14)*. El tramo se releyó entero en el crudo por ser largo.

«Someone asked him this question: “Lord, will only a few be saved?” He responded, “Strive to enter through the narrow door, for I assure you that many will try to enter through it but will not be able to. And once the father of the family has entered and shut the door, and you, being outside, start knocking, by saying, ‘Lord, open to us,’ he will answer, ‘I do not know where you have come from.’ Then you will say, ‘We ate and drank with you and you taught us in our public squares,’ and he will respond, ‘I do not know where you have come from; away from me, all you who have practiced iniquity» — el pasaje evangélico del parágrafo 4; el impreso cierra con *(Lk. 13:23-30)*. El tramo se releyó entero en el crudo por ser largo.

«Hence, those who are last shall be first and those who are first shall be last» — el cierre de ese pasaje evangélico transcrito.

«The door to perdition is wide because the evil passions are many, and the pathway to evil is frequented by most. The door to salvation is narrow because those who want to go through it must make a great effort to control themselves in order to overcome their evil tendencies, and few resign themselves to doing so» — parágrafo 5: la lectura que hace de las dos puertas. El tramo se releyó entero en el crudo por ser largo.

«Such is the current state of earth’s humankind, because, since the earth is a world of expiation, evil predominates on it. When it is transformed, the pathway to goodness will be the one most frequented» — y el carácter relativo que le da a esa proporción, ligado al estado presente de la tierra.

«If this were to be the normal state of humankind, God would have intentionally condemned the vast majority of individuals to perdition, an unacceptable supposition if one acknowledges God as entirely just and good» — el argumento con que rechaza tomarla en sentido absoluto. El tramo se releyó entero en el crudo por ser largo.

«With the prior existence of the soul and the plurality of worlds, the horizon is broadened; light is shed on the most obscure points of the faith; the present and future are in solidarity with the past. Only then can one understand all the depth, all the truth and all the wisdom of Christ’s maxims» — y lo que le atribuye a la preexistencia del alma y a la pluralidad de mundos ante ese problema. El tramo se releyó entero en el crudo por ser largo.

«Better to have less virtue with modesty than more with pride, for it is through pride that successive humanities have been lost, and it is through humility that they will some day be redeemed» — la fórmula con que la instrucción firmada François-Nicholas-Madeleine (Paris, 1863) cierra el parágrafo 8 sobre la virtud. El tramo se releyó entero en el crudo por ser largo.

«All those who are trustees of authority to whatever extent – from masters over their servants to sovereigns over their people – should not forget the fact that it is souls who are under their charge» — el alcance que la instrucción de Cardinal Morlot le da al depósito de la autoridad, del amo sobre sus criados al soberano sobre su pueblo. El tramo se releyó entero en el crudo por ser largo.

«A sentiment of compassion must always animate the hearts of those who gather under the Lord’s sight to implore the assistance of good spirits. Therefore, purify your heart; do not let any mundane or futile thought linger in it» — abre el parágrafo 10, instrucción firmada A Protector Spirit (Bordeaux, 1863); el tramo se corta en la reemisión del marcador de plana. Releído entero en el crudo.

«Not all who say, “Lord, Lord,” will enter the kingdom of heaven. Only those who have done the will of my Father who is in heaven will enter. Many will say to me on that day, “Lord, Lord, did we not» — el pasaje evangélico del parágrafo 6 del capítulo XVIII; el tramo se corta en el cambio de plana y la transcripción acaba en la 370 con *(Mt. 7:21-23)*.

«Therefore, everyone who hears my words and practices them may be compared to a wise man who built his house upon a rock. When the rain fell, the rivers flooded and the winds blew and battered the house, it did not fall because it had been built upon the rock. But anyone who hears my words and does not practice them is like a foolish man who built his house upon the sand. When the rain fell, the rivers flooded and the winds blew and battered it, it caved in, and great was its ruin» — el pasaje evangélico del parágrafo 7, la casa sobre roca y la casa sobre arena; el impreso cierra con *(Mt. 7:24-27; Lk. 6:46-49)*. El tramo se releyó entero en el crudo por ser largo.

«He who breaks one of the least of these commandments and teaches men to break them will be regarded as last in the kingdom of heaven. But he who abides by and teaches them will be great in the kingdom of heaven» — el pasaje evangélico del parágrafo 8; el impreso cierra con *(Mt. 5:19)*.

«All those who proclaim Jesus’ mission say, “Lord! Lord!” But what use is it to call him Master or Lord if they do not follow his precepts» — parágrafo 9: la pregunta con que Kardec abre el comentario, tras la reemisión del marcador de plana.

«Are his disciples those who spend their days in prayer, but who, as a result, are no better, more charitable or more indulgent toward their fellow beings? No, because just like the Pharisees, their prayer is on their lips but not in their heart» — y el criterio con que niega el título de discípulo a quien reza sin volverse mejor. El tramo se releyó entero en el crudo por ser largo.

«The only way open to you for finding grace before God is that of sincerely practicing the law of love and charity» — la única vía que ese parágrafo deja abierta, puesta en boca de Jesús.

«That is why all human political, social and religious institutions that are based on his words will be as stable as the house built upon the rock. People will keep them because they will find happiness in them. However, those who are in violation of his words will be like the house built upon the sand: the winds of transformation and the river of progress will bring them down» — la aplicación política y social que hace de la parábola de las dos casas. El tramo se releyó entero en el crudo por ser largo.

«I have come into this world to exercise judgment, so that those who do not see may see and those who do see may become blind. Upon hearing these words, certain Pharisees who were with him said to him, “Then are we blind also?” Jesus answered them, “If you were blind, you would not have sinned, but you now say that you see and that is why sin remains in you» — el pasaje evangélico del parágrafo 11, la ceguera de los fariseos; el impreso cierra con *(Jn. 9:39-41)*. El tramo se releyó entero en el crudo por ser largo.

«These maxims find their application especially in the Spirits’ teachings. All those who know the precepts of Christ are surely blameworthy if they do not practice them; but besides the fact that the Gospel that contains them has spread only in the Christian denominations, how many persons there are in them who do not read it, and of those who do read it, how many there are who do not understand it! The result is that Jesus’ own words have been lost to the majority» — parágrafo 12: aplica esas máximas a la enseñanza de los espíritus y señala cuántos no leen ni entienden el Evangelio que las contiene. El tramo se releyó entero en el crudo por ser largo.

«The Spirits’ teachings, which reproduce these maxims under different forms, and which develop and comment on them in order to put them within everyone’s reach, have the particularity of not being at all circumscribed, and everyone, literate or illiterate, believing or disbelieving, Christian or not, can receive them because spirits communicate everywhere» — y la ventaja que le atribuye a la enseñanza de los espíritus: no está circunscrita y llega a todos, letrados o no. El tramo se releyó entero en el crudo por ser largo.

«Thus, those who do not take advantage of the teachings for their advancement, who admire them as being interesting and curious, without their hearts being touched by them, who are no less vain, no less proud, no less selfish, no less attached to material possessions, or who are not better toward their neighbor, are all the more guilty because they have a greater means of knowing about the truth» — la culpa mayor que imputa a quien recibe esas enseñanzas y no las aplica. El tramo se releyó entero en el crudo por ser largo.

«Mediums who receive good communications are even more blameworthy for persisting in evil, for often they write their own condemnation, and if they were not so blinded by pride, they would realize that the Spirits are addressing them personally» — y la advertencia que dirige a los médiums que escriben su propia condena sin verla.

«Through these words: “If you were blind, you would not have sinned,” Jesus meant that blameworthiness is proportional to one’s enlightenment» — la proporción que lee entre culpa e ilustración.

«Therefore, much will be asked of Spiritists because they have received much; but also to those who have taken advantage of the teachings much will be given» — y la aplicación que hace de esa proporción a los propios espíritas.

«Spiritism has multiplied the number of those who are called. Because of the faith provides, it will also multiply the number of those who are chosen» — el cierre del parágrafo 12; el troceo imprime *Because of the faith provides* sin la preposición.

«Pay close attention regarding what you hear, for the same measure will be used on you that you have used to measure others, and you will be given even more; for to him who already has, more will be given and regarding him who does not have, even what he has will be taken away» — el pasaje evangélico del parágrafo 14; el impreso cierra con *(Mk. 4:24-25)*. El tramo se releyó entero en el crudo por ser largo.

«Those who have received are those who understand the meaning of the divine word; they have received solely because they have tried to become worthy, and the Lord, in his merciful love, encourages efforts that lead to goodness» — parágrafo 15, instrucción firmada A Spirit Friend (Bordeaux, 1862), que lee la sentencia como premio al esfuerzo. El tramo se releyó entero en el crudo por ser largo.

«God does not take away from his creatures the good he has consented to give them» — la enmienda que esa instrucción hace de la lectura literal de la segunda mitad de la sentencia.

«It is not God who takes from those who have received little; it is their own spirit, which, wasteful and careless, does not know how to preserve what it has, and by nurturing it, increase the mite dropped in their heart» — y a quién le atribuye esa pérdida: al propio espíritu que no sabe conservar ni hacer crecer lo recibido. El tramo se releyó entero en el crudo por ser largo.

«Those who do not cultivate the field which their father’s efforts earned for them, and which they have inherited, see that field become covered with weeds» — el símil del campo heredado y sin cultivar con que esa instrucción desarrolla el punto.

«Courage, O workers! Take up your hoes and your plows; till your hearts; pull up the weeds from it; sow there the good seed that the Lord has entrusted to you, and the dew of love will enable it to produce the fruits of charity» — el cierre de la instrucción firmada A Spirit Friend (Bordeaux, 1862). El tramo se releyó entero en el crudo por ser largo.

«Listen to these words of the Lord, all you who reject the Spiritist Doctrine as a work of the Devil. Open your ears, for the time to listen has come» — abre el parágrafo 16, instrucción firmada Simeon (Bordeaux, 1863), dirigida a quienes tienen la doctrina por obra del Diablo.

«Is it enough to wear the uniform of the Lord to be a faithful servant? Is it enough to say, “I am a Christian” to follow Christ? Look for the true Christians and you will recognize them by their deeds» — la prueba que esa instrucción propone para reconocer al cristiano verdadero.

«The tree is always good, but the gardeners are bad. They have wanted to fashion it according to their own ideas; they have wanted to mold it in accordance with their own needs; they have cut it, diminished it and mutilated it; its barren branches do not bear bad fruit; they no longer bear any at all» — y el reproche que esa instrucción dirige a los jardineros del árbol del cristianismo. El tramo se releyó entero en el crudo por ser largo.

«This is because there are monopolizers of the bread of life just as often there are of material bread» — y el abuso que esa instrucción denuncia al comentar la sentencia de los llamados y los escogidos.

«When he came to meet the people, a man approached him, fell to his knees at his feet and said to him, “Lord, have mercy on my son, who is insane and suffers much because he often falls into the fire and often into the water. I presented him to your disciples but they could not heal him» — el pasaje evangélico con que abre el capítulo XIX; el impreso cierra en la plana 380 con *(Mt. 17:14-20)*. El tramo se releyó entero en el crudo por ser largo.

«if you had faith as a mustard seed, you would say to this mountain, ‘Move from here to there’ and it would move, and nothing would be impossible for you» — el núcleo de ese pasaje transcrito, la fe como grano de mostaza.

«In its proper acceptation, it is certain that confidence in our own abilities renders us capable of accomplishing physical things that we would not be able to do if we doubted ourselves. However, here it is only in the moral sense that these words should be understood» — parágrafo 2: el sentido en que Kardec manda entender el poder de la fe. El tramo se releyó entero en el crudo por ser largo.

«The mountains that faith moves are difficulties, resistance and ill will; in other words, all the things found among humans, even when it concerns the best of things. Everyday prejudices, material interests, selfishness, the blindness of fanaticism and prideful passions are other such mountains that bar the way to all who are working for humankind’s progress» — la traducción que da de las montañas que la fe mueve. El tramo se releyó entero en el crudo por ser largo.

«Robust faith provides the perseverance, strength and resources that enable us to overcome the obstacles in little as well as in big matters. Faith that is faltering provides uncertainty and hesitation, which strengthen the barriers we wish to overcome; this faith does not choose the means to win, because it does not believe in the possibility of victory» — y la oposición que traza entre la fe robusta y la vacilante. El tramo se releyó entero en el crudo por ser largo.

«Sincere and true faith is always calm. It provides the patience that knows how to wait, because having its point of support in the mind and in the understanding of things, it carries the certainty of arriving at its objective» — el signo por el que distingue la fe verdadera: la calma y la paciencia que sabe esperar.

«Calmness in the midst of struggle is always a sign of strength and confidence; force, on the other hand, is proof of weakness and selfdoubt» — y el criterio con que opone la calma a la violencia en la lucha; el troceo parte *self-doubt* por el guion de fin de renglón y la herramienta lo devuelve unido en *selfdoubt*, releído en el crudo.

«One must guard against confusing faith with presumptuousness. True faith allies itself with humility; those who have it put their trust in God more than in themselves, because they know that they are simple instruments of God’s will and can do nothing without God» — parágrafo 4: separa la fe de la presunción y liga la primera a la humildad. El tramo se releyó entero en el crudo por ser largo.

«The power of faith receives a direct and special application in magnetic action. Through faith, humans act upon the fluid – the universal agent – modifying its qualities and giving it an impulse that is irresistible» — parágrafo 5: aplica el poder de la fe a la acción magnética sobre el fluido universal.

«From the religious point of view, faith is the belief in the particular dogmas that comprise the different religions; all religions have their articles of faith. From this aspect, faith may be either rational or blind. Blind faith examines nothing, accepts both the false as well as the true without verification, and clashes at every step with evidence and reason. Taken to the extreme, it produces fanaticism» — parágrafo 6: define la fe religiosa y distingue la racional de la ciega, que llevada al extremo produce fanatismo. El tramo se releyó entero en el crudo por ser largo.

«Whenever faith rests upon error, it collapses sooner or later. Faith that is based on the truth is the only kind assured of the future, because it has nothing to fear from the progress of enlightenment, since whatever is true in obscurity is also true in full light» — y el criterio con que asegura el porvenir solo a la fe fundada en la verdad. El tramo se releyó entero en el crudo por ser largo.

«Every religion claims to be in exclusive possession of the truth; however, to profess blind faith on a point of belief is to confess one’s inability to demonstrate that one is right» — lo que dice de la pretensión de cada religión de poseer en exclusiva la verdad.

«It is commonly stated that faith cannot be prescribed, from which many people declare that it is not their fault if they do not have faith. Of course faith cannot be prescribed, and what is even more correct is that faith cannot be imposed» — parágrafo 7: concede que la fe no se ordena y añade que tampoco se impone. El tramo se releyó entero en el crudo por ser largo.

«It is not faith that should seek out these individuals; rather, they should seek out faith, and if they sincerely search for it, they will find it» — y la inversión que propone: no es la fe la que ha de buscar al hombre.

«On the part of some, it is indifference; for others, the fear of being forced to change their habits; for the majority, their pride refuses to acknowledge a higher power because they would have to bow before it» — las causas que atribuye a la negativa a ver las pruebas. El tramo se releyó entero en el crudo por ser largo.

«For some individuals, faith almost seems to be innate; a spark is enough to develop it. Such ease in assimilating spiritual truths is an obvious sign of previous progress» — y lo que lee en la facilidad para asimilar las verdades espirituales, signo de un progreso anterior.