Ramtha, The White Book

«All of my life, ever since I was a little person, I have heard voices in my head and I have seen wonderful things that to me in my life were normal.» — JZ Knight abre el prólogo firmado situando lo que le pasa mucho antes del arreglo con Ramtha, como cosa normal de su vida y no como suceso extraordinario.

«I was fortunate enough to have a mother who was a very psychic human being and never condemned what it was that I was seeing.» — y adjudica a su madre, a quien llama muy psíquica, el no haber condenado lo que ella veía.

«Ramtha has been a part of my life ever since I was born, but I didn't know who he was and I didn't know what he was, only that there was a wonderful force that walked with me, and when I was in trouble — and I had a lot of pain in my life growing up — that I always had extraordinary experiences with this being who would talk to me.» — JZ Knight data desde su nacimiento la presencia que después nombrará Ramtha, y dice que no sabía ni quién ni qué era, solo que le hablaba en los momentos de dolor.

«He helped me to understand a lot of things in my life that were beyond the normal scope of what someone would give someone as advice.» — y sitúa lo que recibía fuera del alcance del consejo ordinario de una persona a otra.

«As I put one of these ridiculous things on my head, at the other end of my kitchen this wonderful apparition appeared that was seven feet tall and glittery and beautiful and stark.» — JZ Knight fecha en 1977 y en su cocina la aparición, y la describe de dos metros y diez y resplandeciente; la frase que la introduce queda cortada por el cambio de plana.

«The first thing I said to him — and I don't know where this came from — was, “You are so beautiful. Who are you?» — lo primero que dice haberle dicho, en el diálogo que el prólogo transcribe entre comillas dobles.

«He said, “My name is Ramtha the Enlightened One and I have come to help you over the ditch.» — y la respuesta con que la voz se nombra a sí misma y declara para qué viene; el prólogo la imprime como cita directa.

«Later that year, after teaching me and having some difficulty telling me what he was and me understanding, one day he said to me, “I am going to send you a runner that will bring you a set of books, and you read them because then you will know what I am.» — JZ Knight cuenta que la propia voz la remitió a un libro para entender qué era ella misma; el título y su editorial siguen en la frase siguiente y quedan fuera de la cita.

«Since 1977 he patiently dealt with me in a manner that allowed me to question not his authenticity but things about myself as God» — y describe el trato de esos años como enseñanza que no la llevaba a preguntar por la autenticidad de la voz sino por lo suyo propio como Dios; la frase sigue en la plana siguiente.

«Ram is seven feet tall and he wears two robes that I have always seen him in. Even though they are the same robe, they are really beautiful so you never get tired of seeing them. The inner robe is snow white and goes all the way down to where I presume his feet are, and then he has an overrobe that is beautiful purple. You should understand that I have really looked at the material on these robes and it is not really material; it is sort of like light. And though the light has a transparency to them, there is an understanding that what he is wearing has a reality to it.» — la descripción del atuendo que JZ Knight dice ver siempre, con la reserva de que el material no le parece material sino especie de luz.

«Ramtha's face is cinnamon-colored skin, and that is the best way I can describe it. It is not really brown and it is not really white and it is not really red. It is sort of a blending of that. He has very deep black eyes that can look into you, and you know you are being looked into. He has eyebrows that look like wings of a bird that come high on his brow. He has a very square jaw and a beautiful mouth, and when he smiles you know that you are in heaven. He has long, long hands and long fingers that he uses very eloquently to demonstrate his thought.» — y el retrato del rostro y las manos, dicho como cosa vista y no como símbolo.

«And he would just smile and say that he is 35,000 years old, what else can you do in that period of time?» — JZ Knight atribuye a la voz la cifra de treinta y cinco mil años, dicha por ella misma como explicación de su paciencia.

«Imagine then after he taught me to get out of my body by actually pulling me out, throwing me in the tunnel, hitting the wall of light and bouncing back — and realizing my kids were home from school and I just got through doing breakfast dishes — that getting used to missing time on this plane was really difficult.» — el procedimiento de salida del cuerpo tal como ella lo cuenta, con el túnel, el muro de luz y el tiempo que le falta al volver.

«You have to understand that he did this to me at ten o'clock in the morning and when I came back off of the white wall it was 4:30.» — y la medida de ese tiempo perdido en una sesión concreta, seis horas y media entre la salida y el regreso.

«What he was getting me ready to do was to teach me something that I had already agreed to prior to this incarnation.» — JZ Knight declara que lo que se le enseñaba a hacer estaba acordado por ella antes de esta encarnación.

«Trying to dress my body for Ramtha was a joke. I didn't know what to do. The first time we had a channeling session I wore heels and a skirt. I thought I was going to church.» — y nombra sesión de canalización a lo que hacen, en el pasaje donde cuenta cómo vistió el cuerpo la primera vez.

«Sometimes over the past decade or so, that has been a great challenge to me in the public media because people don't understand how it is possible that a human being can be endowed with a divine mind and yet be separate from it.» — donde ella sitúa la dificultad pública del arreglo: que una persona esté dotada de una mente divina y a la vez separada de ella.

«I wanted you to know that although you see Ramtha out here in my body, it is my body, but he doesn't look anything like this.» — JZ Knight separa el cuerpo que se ve de la figura que dice que Ramtha es, y niega parecido entre los dos.

«You should also know that when we do talk, when you start asking me about things that he said, I may not have a clue what you are talking about because when I leave my body, I am gone to a whole other time and another place that I don't have cognizant memory of.» — y declara que no tiene memoria de lo dicho por la voz, porque al dejar el cuerpo se va a otro tiempo y otro lugar.

«And however long he spends with you, to me that will be maybe about five minutes or three minutes. And when I come back to my body, this whole time of this whole day has passed and I wasn't a part of it.» — con la medida del desfase: horas de sesión que a ella le duran tres o cinco minutos.

«When I come back, my body is exhausted. It is hard to get up the stairs sometimes to change my clothes and make myself more presentable for what the day is bringing me, or what is left of the day.» — y el estado en que dice recuperar el cuerpo al terminar.

«I have seen the twenty-third universe and I have met extraordinary beings and I have seen life come and go. I have watched generations be born and live and pass in a matter of moments. I have been exposed to historical events to help me understand better what it was I needed to know. I have been allowed to walk beside my body in other lifetimes and watch how I was and who I was, and I have been allowed to see the other side of death.» — el inventario de lo que JZ Knight declara haber visto por ese trato, incluidas otras vidas propias y el otro lado de la muerte.

«Now that is my journey and it has been my journey all of my life. If it wasn't important and if it wasn't what it was, I certainly wouldn't be living in oblivion most of the year for the sake of having a few people come to have a New Age experience.» — JZ Knight declara suyo ese camino y mide lo que le cuesta, vivir en el olvido la mayor parte del año; el prólogo cierra firmado con su nombre.

«Your personality can argue with you and debate with you, but that sort of logic is really transparent when the soul urges you onto an experience.» — y opone el urgir del alma al argumento de la personalidad, que es como describe el modo en que se acepta lo que ella hace.

«In that life I did not die; I ascended, for I learned to harness the power of my mind and to take my body with me into an unseen dimension of life. In doing so, I realized an existence of unlimited freedom, unlimited joy, unlimited life.» — Ramtha, por JZ Knight, abre el capítulo primero declarando que no murió sino que ascendió llevándose el cuerpo, y cifra en eso la libertad que se atribuye.

«Others who lived here after me have also ascended. I am now part of an unseen brotherhood who loves mankind greatly. We are your brothers who hear your prayers and your meditations and observe your movements to and fro.» — y se pone dentro de una hermandad invisible que no es única ni primera, cuyos miembros dice que oyen las oraciones; la frase se corta al cambiar de plana.

«those who lived here as man and experienced the despair, the sorrow, and the joy that all of you have known. Yet we learned to master and transcend the limitations of the human experience to realize a grander state of being.» — Ramtha sostiene que esa hermandad pasó por lo humano y lo trascendió, no que estuviera exenta de ello.

«I have come to tell you that you are very important and precious to us because the life that flows through you and the thought that is coming to every one of you — however you entertain it — are the intelligence and life force that you have termed God.» — la identificación que gobierna el libro entero: lo que el lector llama Dios es, según Ramtha, la vida y el pensamiento que ya corren por él.

«It is this essence that connects all of us, not only to those upon your plane but to those in untold universes which you have not yet the eyes to see.» — y la extensión de esa esencia a universos que declara no vistos todavía.

«I am here to remind you of a heritage which most of you forgot long, long ago.» — Ramtha plantea su enseñanza como recuerdo de algo perdido y no como revelación de algo nuevo.

«I am here to help you realize that only you through your sublime intelligence have created every reality in your life, and with that same power you have the option to create and experience any reality you desire.» — y adjudica al propio lector la creación de toda realidad de su vida, con la consecuencia de que puede crear cualquier otra.

«Many others have come to you throughout your history, and they have tried many different avenues to remind you of your greatness, your power, and the foreverness of your lives. We have been king, conqueror, slave, hero, crucified Christ, teacher, guide, friend, philosopher — anything that would permit knowledge to occur.» — la lista de papeles que Ramtha dice que los suyos han tomado, entre ellos el de Cristo crucificado, todos como vehículo para que ocurra el conocimiento.

«But one by one you persecuted those who reached out to help you. Those you didn't persecute, you made statues of and you twisted and perverted their words for your own designs. Instead of applying their teachings, many of you have ended up worshiping the teachers.» — y el reproche con que explica el fracaso de esos intentos: persecución primero y culto al maestro después, en lugar de aplicar lo enseñado.

«I have brought with me the winds of change upon your plane. I and those who stand with me are preparing mankind for a grand event that has already been set into motion. We are going to unite all the people of this plane by allowing man to witness something great and brilliant, which will cause him to open up and allow knowledge and love to flow forth.» — Ramtha anuncia un suceso ya puesto en marcha que, dice, unirá a la humanidad haciéndola testigo de algo grande y brillante, sin nombrarlo.

«It is time for man to realize his divinity and immortality of being and cease groveling for survival upon this plane.» — y la fórmula de lo que pide, divinidad e inmortalidad reconocidas contra la vida como supervivencia.

«There is coming a day very soon when great knowledge will be brought to this plane by wonderful entities who are your beloved brothers. In that time, scientific developments will bloom here greater than they ever have.» — Ramtha anuncia la llegada de entidades que llama hermanos del lector y un florecimiento científico como consecuencia.

«What is coming forth is called the Age of God. This age will come about through a deliberate change in time and the values of time. In the years to come disease, suffering, hatred, and war will no longer be upon this plane. No longer will there be the aging and death of the body, but continuous life.» — y nombra Edad de Dios a ese tiempo, con un cambio deliberado del tiempo y de sus valores por mecanismo y el fin de la enfermedad y de la muerte del cuerpo por efecto.

«There is no other redemption for mankind than to realize their divinity. You are the seeds of this understanding. Whatever you think, whatever you come to realize, lifts and expands consciousness everywhere. And when you live what you have come to understand, wholly for the good of your own purposeful life, you allow others to see in you a greater thought process, a grander understanding, a more pur poseful existence than what they see all around them.” — Ramtha» — el epígrafe firmado que el volumen pone al frente del capítulo primero, donde Ramtha niega otra redención que el reconocimiento de la propia divinidad y da al pensamiento alcance sobre la consciencia entera; el troceo espacia las letras del epígrafe y parte purposeful en dos, y el cuerpo del capítulo repite el mismo pasaje sin partirlo en la plana 16.

«As each of you realize your own worth and value and the foreverness of your life, you will add, one by one, to the consciousness of unlimited thinking, unlimited freedom, and unlimited love.» — y en el cuerpo del capítulo la suma de esos reconocimientos uno por uno, que es como Ramtha describe el crecimiento de la consciencia sin límite.

«All of you have been promised for e'er so long that you would see God in your lifetime, yet lifetime after lifetime you never allowed yourselves to see it.» — Ramtha pone la promesa incumplida del lado de quien no se permitió verla, no del lado de quien la hizo.

«Contemplate what is spoken. Allow these words into your being. When you do, thought by thought, feeling by feeling, moment by moment, you will come back into the understanding of your greatness, your power, and your glory.» — y cierra el capítulo con la instrucción de contemplar lo dicho, que es la operación que el libro pide del lector.

«“I have done it all. And for that, entity, I gained wisdom from everything I had ever done and I will never have to do it again. I am virtuous, entity, for I have done all things to become what I am. How do you know what love is, entity, until you have hated? How do you know what life is until you are at the edge of dying , and the sun will set in spite of your death and the fowl won't even look at you. You don't know that until you have come to the point, as it were indeed, of realization.” — Ramtha» — el epígrafe firmado del capítulo segundo, donde Ramtha hace de la virtud el resultado de haberlo hecho todo y no de haberse abstenido, y pone el odio y el borde de la muerte como condición de saber qué son el amor y la vida; el troceo espacia las letras del epígrafe y deja un espacio antes de la coma en dying.

«I learned how to ascend not through the teachings of any man but through an innate understanding of the God that lives in everything. I was also a man who hated and despised, who slew and conquered and ruled right into my enlightenment.» — Ramtha niega linaje de maestro a lo suyo y lo pone en un entendimiento innato, y a la vez se declara hombre que odió, mató y conquistó hasta dentro de su iluminación.

«I was the first conqueror this plane knew. I began a march that lasted sixty-three years» — y se atribuye la primera conquista de este plano, con una marcha de sesenta y tres años; la frase sigue en la plana siguiente, donde cifra lo conquistado en tres cuartas partes del mundo conocido.

«But my greatest conquest was of myself, coming to terms with my own existence. When I learned to love myself and embrace the whole of life, I ascended with the wind into forever.» — donde vuelve la conquista sobre el conquistador: amarse a sí mismo y abrazar la vida entera es lo que da la ascensión, según Ramtha.

«I ascended in front of my people on the northeast side of the mount called Indus. My people, who numbered more than two million, were a mixture of Lemurians, the people from Ionia — later to be termed Macedonia — and the tribespeople escaping from Atlatia, the land you call Atlantis. It is my people's lineage that now makes up the populace of India, Tibet, Nepal, and Southern Mongolia.» — Ramtha sitúa la ascensión ante más de dos millones de personas en el monte Indus y compone su pueblo de lemurianos, jonios y fugitivos de Atlatia, que llama Atlántida; el troceo imprime Atlatia y Atlantis como dos nombres distintos.

«I lived but one lifetime upon this plane, what is called in your understanding of time 35,000 years ago. I was born in ignorance and desperation to an unfortunate people, pilgrims from the land called Lemuria living in the slums of Onai, the greatest port city of Atlatia in its southern sphere.» — y fecha esa única vida hace treinta y cinco mil años, con nacimiento en los arrabales de Onai y ascendencia lemuriana.

«At that time Atlatia was a civilization of people with great intellect, whose endowment for scientific understanding was superb. Their science was even greater than what you have at this time in your scientific community, for the Atlatians had begun to understand and use the principles of light. They knew how to transform light into pure energy through what you term lasers. They even had aeroships that traveled on light, a science provided to them through an intercommunication with entities from other star systems. Though their ships were very primitive, they were nonetheless mobile and airborne.» — el retrato que Ramtha hace de Atlatia: ciencia de la luz, láseres, naves aéreas y comunicación con entidades de otros sistemas estelares.

«Because of the Atlatians' great involvement with technology, they worshiped the intellect. Thus intellectual science became the religion of the Atlatians.» — y la consecuencia que le atribuye, la ciencia intelectual vuelta religión por culto al intelecto.

«The Lemurians were quite different from the Atlatians. Their social system was built upon communication through thought. They had not the advancement of technology, only a great spiritual understanding, for my forefathers were great in their knowingness of unseen values.» — Ramtha opone a eso el sistema lemuriano, comunicación por pensamiento y saber de lo no visto sin tecnología.

«They worshiped and revered that which was beyond the moon, beyond the stars. They loved an essence that could not be identified. It was a power they called the Unknown God.» — y nombra Dios Desconocido a lo que dice que veneraban, definido por no poder identificarse.

«In their experiments with traveling on light, the Atlatians had pierced the cloud cover that completely surrounded your planet, much as it surrounds Venus today. When they pierced the stratosphere, great waters fell and a freeze occurred, which put most of Lemuria and the northern parts of Atlatia under great oceans; thus the people from Lemuria and the north of Atlatia fled to the southern regions of Atlatia.» — el relato de la catástrofe según Ramtha: la perforación de la capa de nubes en los experimentos de viaje sobre la luz, las aguas caídas y el hielo que hunden Lemuria y el norte de Atlatia.

«During the hundred years before all of Atlatia was submerged, the southernmost region was a primitive Atlatia that had degenerated into the rule of tyrants. The tyrants governed the people not through a republic but through irrefutable law. In the government of irrefutable law, the Lemurians were considered the dung of the earth, less than a dog in the street.» — y el régimen que dice haber conocido de niño, tiranía de ley irrefutable con los lemurianos por debajo del perro de la calle.

«In the streets of Onai, it was common to see the brutalization of children and the beating and rape of women. It was common to see Atlatians pass a starving Lemurian on the road and hold their noses with kerchiefs of fine linen dipped in jasmine and rose water, for we were considered stinking, wretched things.» — Ramtha describe la vida en Onai con el detalle del pañuelo perfumado con que dice que los atlatianos se tapaban al pasar junto a un lemuriano hambriento.

«We were the no-things, the soulless, mindless wastes of intellect because we were without the scientific understanding of such things as gases and light. Because we did not possess an intellectual bent, as it were, we were turned into slaves to work the fields.» — y da la razón que se daba para esclavizarlos, la falta del entendimiento científico de los gases y de la luz.

«What sort of dream was I in? The advent of man into the arrogance and stupidity of intellect.» — donde Ramtha nombra la época entera advenimiento del hombre a la arrogancia y la estupidez del intelecto.

«Because my mother was too weak to bear the child alone, I helped her give birth to my little sister. I scrounged in the streets for food, killed dogs and wildfowl, and stole grain from proprietors late in the evening, for I was very deft on my feet. I fed my mother, who in turn suckled my little sister.» — el relato de la infancia en primera persona, con el parto asistido por el niño y el robo de grano para alimentar a la madre.

«I laid my mother and sister together and went to gather timbers. I put the timbers on top of them and stole away into the night to gather fire. I said a prayer to my mother and my sister, whom I loved greatly. Then I lit the timbers swiftly so that the stench from their bodies would not disturb the Atlatians, for if it did the Atlatians would fling their bodies into the desert where the hyenas would prey upon them and tear them apart.» — la cremación de la madre y la hermana contada por Ramtha, con la prisa por que el olor no llegara a los atlatianos.

«As I watched my mother and sister burn, my hatred for the Atlatians increased within my being to where it became like venom from a great viper. And I was only a little boy.» — y el odio que dice haber sentido entonces, comparado con el veneno de una víbora.

«I could not understand the injustice of this great God or why he would create the monsters that hated my people so. What did my mother and little sister ever do to deserve the wretched deaths they experienced?» — la objeción que Ramtha dirige al Dios Desconocido de su pueblo, planteada como pregunta por la muerte de los suyos.

«I did not blame the Unknown God for his inability to love me. I did not blame him for not loving my people. I did not blame him for the death of my mother and my little sister. I did not blame him; I hated him.» — y la respuesta que dice haberse dado, que no fue reproche sino odio.

«I was a lad of fourteen with no meat upon my bones and a great bitterness inside me. So I decided to do battle with the Unknown God of my forefathers, the only thing I felt worthy of dying by. I was determined to die, but as an honorable man. And I felt that dying at the hands of man was a dishonorable way to perish.» — Ramtha cuenta que a los catorce años decidió pelear contra el Dios Desconocido por ser lo único digno de darle muerte, y pone el morir a manos de un hombre como deshonra.

«I saw a great mountain, a very mysterious place that loomed on the distant horizon. I thought that if there were a God, he would live there, above us all, just as those who governed our land lived above us. If I could climb there, I thought, I would get in touch with the Unknown God and proclaim my hatred for him at his unfairness to humanity.» — y el razonamiento con que sube al monte, por analogía con los que gobernaban desde arriba.

«When I reached the mount I climbed into the clouds, which now veiled its whitened peak, in order to do battle with the Unknown God. I called out to him, “I am a man. Why have I not the dignity of one?” And I demanded that he show me his face, but he ignored me.» — la demanda que dice haber hecho en la cumbre y el silencio que dice haber recibido.

«When I looked up, I beheld what seemed to be a wondrous woman holding a great sword before me. She spoke to me saying, “O Ram, O Ram, you who are broken in Spirit, your prayers have been heard. Take this sword and conquer yourself.» — la aparición de la mujer con la espada y el mandato que Ramtha le atribuye, conquistarse a sí mismo; el volumen no la nombra.

«Conquer myself ? I could not turn the blade around and hack off my own head; my arms would not reach the hilt of the sword. Yet I found honor in this great sword. No longer did I shiver against the great cold but found warmth instead. And when I looked again where my tears had fallen, there grew a flower of such sweet aroma and color that I knew the flower was of hope.» — y la lectura literal que dice haber hecho primero del mandato, con la flor nacida donde cayeron sus lágrimas por señal de esperanza; el troceo deja un espacio antes del signo de interrogación.

«I came down from the mountain with the great sword in my hand, a day which was recorded in the history of the Hindu people as the terrible day of the Ram. A boy had gone to that mountain, but a man returned.» — Ramtha fecha ahí el día que llama terrible día del Ram en la historia del pueblo hindú.

«I was a young man with a terrible light about me and a sword that was larger than I was. Sometimes I think I was very slow to understand in that existence, for I never fully realized why the wondrous sword was so light that I could carry it, yet it was so large that nine hands together could hold the hilt of it.» — y consigna lo que dice no haber entendido entonces, que la espada pesara tan poco y fuera tan grande.

«We destroyed Onai because the Atlatians spat in my eye when I demanded they open the granaries to feed our people. So unprepared were the Atlatians for this that they were easily overtaken, for they did not know of battle.» — Ramtha da el motivo de la destrucción de Onai, la negativa a abrir los graneros, y la facilidad de la toma por gente que dice no conocer la batalla.

«I opened the granaries to our poor people, and then we burned Onai to the ground. It never occurred to me that I couldn't do that, for I did not care if I lived or died at that point; I had nothing left to live for.» — y atribuye lo hecho a no tener nada que perder, no a un plan.

«When the slaughter and burning were finished, a great hurt was still within my being, for my hatred had not been satisfied.» — donde consigna que la matanza no sació el odio, que es el hilo con que el capítulo explica lo que sigue.

«Since they insisted on following after me wherever I went, I gathered together all these soulless creatures of different denominations, and they became my army, my people. And great people were they indeed. But soldiers? Hardly. But from then on, the great army of the Ram assembled itself. Its number in the beginning was close to ten thousand.» — Ramtha describe la formación de su ejército como cosa que le ocurre y no que organiza, con diez mil por cifra inicial y la negativa expresa de que fueran soldados.

«From that time I was a driven entity, a barbarian, who despised» — y se describe movido y bárbaro, despreciador de la tiranía; la frase se corta al cambiar de plana y sigue con la declaración de que odiaba al hombre y peleaba esperando morir.

«I did not have the fear of dying that many of my people did because I wanted to die honorably. I never knew fear. I only knew hate. When you lead a charge and you are the one in front, with no one on either side of you, you have to be crazy. A person who would do that is filled with a powerful drive called hate.» — Ramtha declara no haber conocido el miedo sino el odio, y explica la carga al frente como locura que solo sostiene ese odio.

«But, you know, when there is an absence of fear, there is a presence of conquering. Thus I became a great conqueror. Before my time there was no such thing as a conqueror, only tyrants.» — la fórmula con que Ramtha explica su propia conquista, ausencia de miedo por presencia de conquista, y su declaración de que antes de él no había conquistadores sino tiranos.

«I created war. I was the first conqueror this plane ever knew. Until my time there was no warring faction against the arrogance of the Atlatians. None. I created it.» — donde se adjudica la invención de la guerra y de la facción que se opone a Atlatia.

«Know you what a hero is? Well, I was one indeed. The hero salvages life and puts an end to the wrongs of life, not realizing that in doing so, he is also creating a wrong. I desired to do away with all forms of tyranny and I did, only to become the very thing I despised.» — la objeción que Ramtha se hace a sí mismo: el héroe que repara un mal crea otro, y él acabó siendo lo que despreciaba.

«I was an imbecile, a barbarian, a buffoon, an ignorant entity of savage acclaim. And for ten years into my march, I warred upon innocents and hacked and burned my way across many lands until I was run through with a great sword.» — y el juicio que hace de sus diez primeros años de marcha, guerra contra inocentes hasta la herida que lo atraviesa.

«As I lay there on the cold, marble floor, watching the blood issue forth from my being, there came a voice. It spoke to me and it said, “Stand up.” It said, “Stand up.» — la voz que Ramtha dice haber oído desangrándose, y a cuyo rostro dedicará después la búsqueda.

«As I stood there — with blood issuing from my mouth, flowing through my fingers, and running down my legs — my assailants, who were now certain that I was immortal, fled from me.» — donde dice que sus atacantes huyeron teniéndolo por inmortal, que es como el relato explica la leyenda.

«I would never forget the voice that made me stand up, that kept me from dying. In the years to come I would seek to find the face of that voice.» — y declara que la búsqueda del rostro de esa voz ocupó los años siguientes.

«I was given to the court of women in my march to be cared for. And I had to endure the stinking poultices of vulture grease that were put upon my chest. I had to be bossed by the women and undressed before their eyes. I could not even urinate or spill dung from my anus in private but had to do it in front of them, a most humiliating experience.» — Ramtha cuenta la cura entre las mujeres de la corte como humillación y no como cuidado.

«I have acclaimed even to this day that the vulture grease was not to heal me but was so wretched that when I breathed it, it kept life in me. During my healing, much of my pride and hate had to give way to survival.» — y le da la vuelta a la grasa de buitre: no lo sanó, lo mantuvo vivo por repugnante, y ahí dice que el orgullo y el odio cedieron.

«One day I watched an old woman pass from this plane, clutching heartily the crudely woven linen she had made for her son who had perished long ago. I saw the woman pass in the light of the noonday sun, life ebbing from her body in choking strokes of weeping. As I watched the old woman shrivel in the light, her mouth opened to an aghast expression and her eyes became glazed, unaffected by the light. Nothing moved, save the breeze and her old hair.» — la muerte de la anciana que el relato pone en el origen de la pregunta, contada con el lienzo tejido para un hijo muerto.

«I thought about the woman and her son who had perished, and I thought about their great intelligence. Then I looked back at the sun, which never perished. It was the very same sun the old woman had seen through a crack in the roof of her hovel when she first opened her eyes as a babe, and it was the last thing she saw when she died.» — y el contraste del que sale la pregunta por la importancia del hombre: la inteligencia que perece frente al sol que no.

«You know, I was a great warrior. With a sword I could cleave a man in half in a moment. I had beheaded, hacked, and butchered. I had smelled blood and burned people. But why did I do all of that? The sun set in its magnificence anyway. The bird cried in the night anyway. And the moon came up in spite of it all.» — Ramtha mide lo hecho por él contra lo que sigue ocurriendo sin él, el sol que se pone y el pájaro que canta igual.

«That is when I began to ponder the Unknown God. The only thing I truly wanted was to understand that which seemed so awesome, so mysterious, and so very far away.» — donde fecha el comienzo de su propia indagación y la reduce a un solo deseo, entender.

«If man was so important, as my people told me, why wasn't he important enough that when he died, the sun stood still to mourn his passing, or the moon turned purple, or the fowl ceased to fly? Man was very unimportant, it seemed, for all these things continued in spite of his peril.» — y la prueba que se propone para medir la importancia del hombre: que el sol se detenga o la luna se vuelva púrpura cuando muere; como nada de eso pasa, concluye que el hombre es poca cosa.

«I did not have a teacher to teach me of the Unknown God, for I did not trust any man. I had seen and lost so much through the wickedness of man and his altered thinking. I had seen man despise man and think him to be soulless.» — Ramtha da la razón de no tener maestro, la desconfianza de todo hombre, y lo que dice haber visto hacer al hombre; la frase sigue en la plana siguiente.

«gutted and burned out of fear. I had seen children, naked on slave blocks, examined by perverted souls who plucked from them their hairs of adolescence so they would still have the image of young children as they were raped. I had seen priests and prophets invent, through their hatred for mankind, creatures of great torment and ugliness so they could govern and enslave people through the rule of religious forms.» — y ahí acusa a sacerdotes y profetas de inventar por odio criaturas de tormento para gobernar y esclavizar por la forma religiosa; el tramo arranca donde el troceo reanuda la frase cortada.

«There was no man living that I would have as my teacher, for any man living had altered thinking, had taken that which was really pure and innocent and altered it through his own limited understanding. So I wanted nothing to do with a God created through man's understanding, for if man created the God, the God was fallible.» — y el argumento con que rechaza todo Dios creado por el entendimiento del hombre, que por creado sería falible.

«It was life's elements, the truest teachers of all, that taught me of the Unknown God. I learned from days. I learned from nights. I learned from tender, insignificant life that abounded even in the face of destruction and war.» — donde Ramtha pone por maestros a los elementos de la vida, los días y las noches, contra el maestro humano que acaba de rechazar.

«I learned that the sun, though mute, subtly controlled life, for all who were brave and gallant and warring with one another ceased their warring when the sun went down.» — con el ejemplo que da de esa enseñanza, el sol que sin hablar detiene la guerra al ponerse.

«I observed falling stars, nightingales, the frost on the reeds, and the lake silvered with ice to create the illusion of another world. I saw the leaves of olive trees turn from emerald to silver as the wind blew through them.» — y el inventario de lo mirado, que es la forma que el capítulo da al método de contemplar; el troceo imprime la escarcha y el lago plateado como ilusión de otro mundo.

«I realized that the Gods in men's minds are only the personalities of the things they fear and respect the most; that the true God is the ongoing essence that permits man to create and play out his illusions, however he chooses, and that will still be there when man returns yet again another spring, another life.» — Ramtha reduce los dioses de las mentes humanas a personalidades de lo que se teme y se respeta, y deja por Dios verdadero la esencia que permite al hombre crear y jugar sus ilusiones.

«Who was the Unknown God? It was me, and the birds in their night nest, the frost on the reeds, the morning dawn, and evening sky. It was the sun and the moon, children and their laughter, alabaster knees and running water, and the smell of garlic and leather and brass.» — y contesta su propia pregunta por enumeración de cosas presentes, incluido él mismo, en lugar de una definición.

«This understanding took a long time for me to grasp, though it had been right in front of me all the time. The Unknown God wasn't beyond the moon or the sun. It was all around me.» — donde dice que lo costoso no fue alcanzar el saber sino que estaba delante todo el tiempo.

«It was through this realization that I would understand in the years to come that man is the greatest of all things; that the only reason the sun is ongoing, while man dies, is the sun never even contemplates death. All it knows is to be.» — la razón que Ramtha da de que el sol siga y el hombre muera, que el sol no contempla nunca la muerte.

«When I realized through contemplative thought who the Unknown God was and what it was, I did not wish to wither and die, as the old woman had died. There must be a way, I thought, to be as ongoing as the sun.» — y el propósito que dice haberse puesto entonces, durar como el sol y no marchitarse como la anciana.

«That is when the wind played a jest upon me and insulted me beyond my means. It blew up my cloak, which was long and regal, and dumped it on top of my head, a most embarrassing thing. Not a very noble position for a conqueror.» — la burla del viento con que el capítulo introduce el ideal, contada como humillación de un conquistador.

«Then the wind went whistling down the canyon, down to where the river flowed, and on through the wonderful olive orchards, turning the leaves from emerald to silver. And it blew a beautiful maiden's skirt up around her waist, with all the giggling that went on from that. And then it blew the hat from a little child's head and the child went racing after it, laughing gleefully. I demanded that the wind come back to me, but it only laughed in its gales in the canyon. Then when I was blue in the face from shouting orders, I sat back down upon my haunches and it came and blew in my face softly. That is freedom.» — Ramtha define la libertad por la conducta del viento, que no obedece la orden y vuelve cuando él se sienta.

«While there was no man I would have as my ideal, the wind performed itself to be very much an ideal for me. You cannot see the wind, yet when it comes upon you in a fury, you are assailed. And no matter how grand and powerful you are, you cannot declare war upon the wind. What can you do to it? Cleave it with your broadsword? Hack it with your ax? Spit upon it? It will only throw it back in your face.» — y pone el viento en el lugar del maestro humano que había rechazado, por no poder declarársele la guerra.

«To me the wind was an ultimate essence, for it is ongoing, free-moving, all-consuming. It has no boundaries and no form. It is magical, exploratory, and adventurous, and that indeed is the closest resemblance there is to the God essence of life. And the wind never judges man. The wind never forsakes man. The wind, if you call it, will come to you through love. Ideals should be like that.» — las propiedades por las que Ramtha lo llama lo más parecido a la esencia de Dios, sin fronteras ni forma, y que no juzga ni abandona.

«So I desired to become the wind. And I contemplated on it for years and years. That became my ideal. That was what I wanted to be. That was what all my thoughts were bent on becoming. I contemplated the wind and aligned myself with its elusiveness and lightness and contours that are indefinable. And as I contemplated the wind, it was the wind that I became in my» — y el método que declara, contemplación sostenida durante años hasta alinearse con lo contemplado; la frase se corta al cambiar de plana.

«The first occurrence was not until six years after I had been run through. Every evening I would go and sit upon my solitary plateau, gaze into the moon with her soft pallor, and contemplate the wind. And there came a time, much to my surprise, when I found myself aloft in the heavens and did not know who I was when I turned to look down. In but a moment I realized that I was far away from my simple speck of a body down on the plateau. When I looked down upon my embodiment, I felt fear for the first time since I was run through. It was fear that brought me back to the body.» — Ramtha fecha seis años después de la herida la primera salida del cuerpo, y dice que lo devolvió el miedo.

«And I reasoned that what allowed me to become that was my complete determination to become my ideal, always holding clear in thought the vision of what I wanted to become.» — y adjudica lo ocurrido a la determinación de ser el ideal y a mantener clara en el pensamiento la imagen de lo que quería ser.

«The next eve I went to my place of solitary movement, contemplated the wind with exuberant joy, and I became nothing.» — donde consigna el fracaso de la noche siguiente sin corregir el relato anterior.

«But no matter how hard I struggled and how much sweat broke out upon my body and how much cursing followed thereafter, I didn't go anywhere. I stayed — and much heavier than before — because I had become more aware, mind you, of how heavy I was.» — y la vuelta de la tentativa contra sí misma: el esfuerzo lo dejaba más pesado por haberse vuelto más consciente del peso.

«It was a long time before I became the wind again, two years in your time, reckoning from the first event. This time it happened not upon contemplating the wind but upon going into a restful sleep.» — Ramtha mide en dos años el intervalo hasta la segunda vez y dice que ocurrió al dormirse, no contemplando.

«Once I had perfected my ability to leave my body, it took me a long time to reckon how to go places. Then it happened one day that one of my men came into a most perilous position. He had fallen from his horse with his foot still lodged in a stirrup. The moment I put my thought with him, I was with him, and I released his heel. I stood over him and wished him well, but he thought I was a dream.» — y el episodio del hombre caído del caballo con que ilustra el paso de salir del cuerpo a ir a un lugar.

«For many years I traveled in thought into other kingdoms and to other entities. I visited civilizations in the birth of their future and lives yet unseen. I learned to travel in moments, for I learned that wherever the thought is, so is the entity.» — donde enuncia la regla que gobierna esos viajes, que la entidad está donde está el pensamiento.

«And how did I conquer thereafter? I was an awesome foe, for I knew my enemies' thinking; thus I outwitted them all. No longer did I besiege kingdoms; I let them besiege themselves.» — y el uso militar que dice haberle dado, conocer el pensamiento del enemigo y dejar que se asedie solo.

«Slowly over many years — as the thought of becoming my ideal became the very life force in the cells of my embodiment — my soul gradually changed the programming in every cellular structure to increase the vibratory rate within them, my desire was that strong. The more peaceful I became with life, the more that emotion carried through my entire physical arrangement until I became lighter and lighter and lighter.» — Ramtha atribuye al alma el cambio de la programación celular y el aumento del ritmo vibratorio, con el deseo por causa.

«People would look at me and say, “Alas, there is a glow about the master.” There was, for my body was vibrating at a faster rate of speed, going from the speed of matter into the speed of light. That is what emanated a glow from my being.» — y explica el resplandor que dice que le veían por el paso de la velocidad de la materia a la de la luz.

«In time my body became fainter and fainter by the light of the moon. Then one night I became where the moon was. No longer did I simply travel in thought. I had raised my bodily vibrations into light and had taken my entire embodiment with me.» — donde distingue el viaje en pensamiento del traslado con el cuerpo entero, que es lo que llama ascensión.

«Yet I came back, but only to see if I could do it again. And I did, again and again and again, sixty-three times before my final ascension. It became an expectancy, as breathing is to you.» — y cifra en sesenta y tres las veces que dice haberlo repetido antes de la ascensión final.

«When I became the wind, I became an unseen power that has no form, that is pulsating light, indivisible.» — la descripción de lo que dice haber sido al volverse viento, poder no visto sin forma, luz pulsante e indivisible; la frase sigue en la plana siguiente.

«and dales and glens, through mountains and oceans and stratums, and none could see me. And, like the wind, I had the power to turn leaves from emerald to silver, to move trees that are unshakable, to go into the lungs of a babe, into the mouth of a lover, and back into the clouds to push them away. When I became the wind, I became the height of a moving power that can never be tamed, a wild movement that is free: free of weight, free of measure, free of time.» — y ahí el inventario de lo que dice poder hacer con esa condición, hasta entrar en los pulmones de un recién nacido; el tramo arranca donde el troceo reanuda la frase cortada.

«When I became the wind, I realized how small and helpless man is in his ignorance about himself and how great he becomes when he extends himself into knowledge. I learned that whatever man contemplates long enough, merely by desire he will become.» — Ramtha saca de ahí la regla central del libro, que el hombre se vuelve aquello que contempla el tiempo suficiente.

«If man tells himself long enough that he is wretched, soulless, powerless, he will believe it and become it. If he calls himself lord of the wind, he will be lord of the wind, as I became lord of the wind. And if he calls himself God, he is going to become God.» — y la aplica en los dos sentidos, hacia el desecho y hacia el Dios, sin distinguir el mecanismo.

«I urged them to know that these understandings were a truth, that the source of their divine guidance was not through me or any other man but through the God that had created us all.» — Ramtha dice haber apartado de sí la fuente de la guía al despedirse de su pueblo, y haberla puesto en el Dios que los creó.

«I saluted them all farewell and urged them to learn as I had learned, to become as I had become in their own way.» — con la cláusula que el libro repite después, que cada quien lo haga a su modo.

«Through learning how to comprehend life elements that I found more forceful than man — elements that I found more intelligent than man, that live in a peaceful coexistence beside and in spite of man — did I discover the Unknown God.» — y resume el método entero del capítulo, comprender unos elementos que declara más fuertes e inteligentes que el hombre.

«If you ask man, “How should I look? What should I believe in? How should I live?” — if you do that, you will die. That is a truth.» — Ramtha pone el preguntar al hombre como causa de muerte y lo declara verdad, en la fórmula más tajante del capítulo.

«I was most fortunate in being taught by life's elements. The sun never cursed me and the moon never said I must be a certain way. And the elements never reflected failure to me.» — y da la razón de preferirlos, que no maldicen, no prescriben y no devuelven al que mira la imagen de su fracaso.

«And a wonderful thing about them in their simplicity and steadfastness, they asked nothing of me. The sun did not look down and say, “Ramtha, you must worship me in order to know me.” The moon did not look down and say, “Ramtha, wake up. It is time to look upon my beauty.” They were there whenever I looked to see them.» — donde Ramtha hace del no pedir culto la virtud de sus maestros, contra el Dios que exige adoración para ser conocido.

«Because of that, I was not at the hands of the altered thinking of man with his hypocrisy, dogma, superstitious beliefs, and multifaceted Gods that you must try to appease.» — y enumera lo que dice haberse ahorrado, hipocresía, dogma, creencias supersticiosas y dioses a los que hay que aplacar.

«That is why it was easy for me to learn in one existence on this plane what most have yet to understand because they look for God in another man's understanding. They look for God in governmental rule, in church rule, in a history which they have yet to question who wrote it or why it was written.» — Ramtha atribuye la lentitud ajena a buscar a Dios en el entendimiento de otro hombre, en la regla de gobierno, en la regla de la iglesia y en una historia sin preguntar quién la escribió.

«After I ascended is when I knew everything I wanted to know because I went out of the density of flesh and into the fluidness of thought and, in so doing, I was not inhibited by anything. Then I knew that man truly was, in his essence, God.» — donde sitúa el saber DESPUÉS de la ascensión y no antes, fuera de la densidad de la carne.

«Before I ascended I did not know there was such a thing as a soul, nor did I understand the mechanics of ascending the embodiment.» — y declara expresamente lo que no sabía al hacerlo, lo que retira a su propio relato todo carácter de técnica aprendida.

«I learned to love myself when I compared myself with something great and majestic. My life became fulfilled when I» — la fórmula que el volumen repite como epígrafe del capítulo siguiente, amarse por comparación con algo grande y majestuoso; la frase se corta al cambiar de plana.

«took hold of all my understanding and focused it on myself. That is when peace came. That is when I began to know more. That is when I became one with the Unknown God.» — y ahí el término de esa operación, la paz y la unidad con el Dios Desconocido; el tramo arranca donde el troceo reanuda la frase cortada.

«It was not the wind that I became but the ideal that the wind represented to me. I am now the lord over it, for I became the unseen principle that is free and omnipresent and one with all life.» — Ramtha enmienda aquí su propia figura: no se volvió el viento sino el ideal que el viento le representaba.

«I was Ram the Conqueror. I am now Ram the God. I was a barbarian who became God through the simplest and yet the most profound of things. What I teach you is what I learned.» — y cierra el capítulo segundo poniendo lo enseñado como lo aprendido, no como revelación recibida.

«“What is ascension? Taking all that I am into eternity like the wind. If I listened to man, entity, I would have perished in that life. Everyone here perishes, for they know they are going to, and everyone here lives for the opinions of everyone else. What a folly. I learned to love myself when I compare myself to something great and majestic. W hatever man in his being contemplates himself upon, he will become it, for he is the God hidden behind the mask of mankind.” — Ramtha» — el epígrafe firmado del capítulo tercero, donde Ramtha define la ascensión como llevarse entero lo que uno es y repite que el hombre se vuelve aquello en que se contempla; el troceo espacia las letras y parte Whatever en W y hatever.

«When many of you were my people long ago, we crossed great continents together and laid siege on notorious tyrants. And through all the heavy battles — long marches, unknown countries, threatening seas and blistering storms — did all of you gain the prize of freedom, a freedom that you had at the end of the march only because you had crossed the borders of your greatest terrors and were still alive to reach a new homeland.» — Ramtha se dirige al lector como a su propio pueblo de entonces, y pone la libertad ganada al cruzar los propios terrores por premio de la marcha.

«When you reached it, so fearless were you, so courageous were you, so tired were you, that home became the planting of seeds in the fields, the harvesting of food, and the raising of children and animals because peace is the result when one has conquered his» — y define la paz como resultado de haber conquistado los propios miedos, no como estado previo; la frase se corta al cambiar de plana y termina con greatest fears.

«You were bedding your new lives, and it was time for me to go to my life, for what you were gaining in your understanding of peace was only contentment to me. But that which I was going to, which was my home, was the great, elusive Unknown God, the grand mystery that caused all things to occur.» — donde separa el destino de su pueblo del suyo: lo que para ellos era paz a él le parecía contento, y se va hacia lo que llama el gran misterio.

«Each of you has returned to live here life after life after life, and through each of those lives you have gained and progressed greatly in your understanding. Now many of you are wanting to know. Now you are searching for the understanding that I hungered for and found. You have had your homes. You have passed your valuable seed on to the world. You have had all the learnings, all the experiences. Now you are ready to learn what you could not learn before because your priorities were different then.» — Ramtha da la reencarnación por supuesta y explica por qué vuelve ahora, que las prioridades del lector han cambiado.

«So for the love of you and all mankind have I come back to teach you, as I promised I would long, long ago. And I will teach you as a grand teacher indeed, but I expect you to do only what you feel is right; that is all.» — y pone el límite de lo que pide, que cada quien haga solo lo que sienta correcto.

«I have not returned to tell you of the splendor that lies beyond this place but to help you see it for yourselves, and not through philosophical understandings but through teachings that ring so blatantly true within you that your soul urges you to become the divine principle you had forgotten long ago.» — donde declara que no viene a contar lo que hay más allá sino a que el lector lo vea, y no por entendimiento filosófico sino por enseñanza que suene verdadera adentro.

«Through this teaching you will learn to become the sovereign that you were in all your glory when you began this remarkable journey. You will learn to listen solely to the voice within you and to follow only the path of joy.» — Ramtha da por meta la soberanía y por método escuchar solo la voz interior y seguir solo el camino del gozo.

«You will learn how to feel profoundly so that you gain the truest treasure of this plane: emotion. And you will come to love yourself so grandly that no matter who stands before you, you will find God in them as you have found it in yourself, and you will love them as deeply as you have learned to love yourself.» — y nombra la emoción el tesoro más verdadero de este plano, con el amor propio por medida del amor a los demás.

«Now this teaching is not a religious understanding, for religion is dogmatic, restrictive, and very judgmental. I am not a teacher of religion, for it has brought great division and great hurt to this plane.» — Ramtha niega que lo suyo sea religión y da la razón, que la religión es dogmática, restrictiva y juzga.

«This teaching is simply knowledge. It is learning; it is experience; it is love. I will love you into knowing God and becoming the unlimitedness that God is.» — y nombra lo suyo conocimiento, aprendizaje, experiencia y amor.

«This teaching is lawless. It possesses no laws, for law is a limitation that obstructs freedom.» — donde declara su enseñanza sin ley, porque llama a la ley limitación que estorba la libertad.

«I will teach you of nothing but God and options. I am here to open the doors to greater knowledge so that you realize your options for living upon this plane; so you realize that your life is not limited to this plane, for life exists on other planes and in many other places.» — y reduce lo enseñado a Dios y opciones, con la vida en otros planos entre ellas.

«I ask of you nothing other than to be yourself. But most here do not know who self is. I will teach you how to find it again and, when found, you will never let go of it again. Then no one will need to teach you thereafter.» — Ramtha pone su propia prescindencia como término de la enseñanza, y consigna de paso que la mayoría no sabe quién es ese sí mismo.

«I have chosen to come back to you through the embodiment of a woman who was my beloved daughter in my times. When I was upon your plane, I married not any woman.» — Ramtha declara que vuelve por el cuerpo de quien dice haber sido su hija, y a la vez que no se casó con ninguna mujer.

«But on my march many entities gave me their children as a gift of appreciation. There were cheesemakers who gave me cheese and winemakers who gave me wine. And there were those whose greatest prize was their children, and they gave them to the House of Ram. For an entity who had never lain with a woman, I had more children than anyone I knew.» — y explica así su paternidad, hijos dados en la marcha como presente y no engendrados.

«And the children were great teachers for me, for in their innocence and purity of Spirit children live a very simple truth.» — donde pone a los niños entre sus maestros, por vivir una verdad simple.

«On the day of my ascension I promised my daughter that I would return, though she knew not where I was going. I charged her to go to the land called Turk, where she lived out her days waiting for me to come back. I never did.» — Ramtha consigna la promesa hecha a esa hija y su incumplimiento en aquella vida, con la tierra llamada Turk por lugar de espera.

«My daughter has lived many lives and has been burned and beheaded and starved for what she knew to be a truth. Through all of those lives she has emerged to be a noble creature who lives what she is humbly. It is because of that humility that I have been able to return through her to remind her of the heritage that she and you forgot long ago. This is her service to the world.» — y adjudica a la humildad de esas vidas la posibilidad de volver por ella, en el pasaje donde nombra servicio lo que ella hace.

«I came to my daughter in the midst of her life at a time when such unexpected things do not occur. Because she was prim and proper and innocent, and did not venture into extraordinary beliefs» — donde da por razón de la elección justamente que ella no se aventurara en creencias extraordinarias.

«Through knowledge and learning we began this work together, at first to be unannounced in your marketplace in order that it might grow one by one.» — y declara deliberado el comienzo sin anuncio en el mercado, para que creciera de uno en uno.

«I have chosen to speak with you in this fashion because you are all prone to worship the images of others and exalt them above yourselves.» — Ramtha da la razón del arreglo mismo: hablar de este modo porque el lector es propenso a adorar imágenes ajenas y ponerlas por encima de sí.

«body to worship nor feet to kiss. And my daughter will not allow you to do it to hers, for they are her feet, after all. When you leave my audience, you will have no image by which you can remember me — and no picture that you can dangle around your neck, put upon your wall, or carve into stone» — y la consecuencia que saca, que quien lo escucha no tiene cuerpo que adorar ni pies que besar, ni imagen, retrato o talla con que recordarlo; el tramo arranca donde el troceo reanuda la frase cortada en la plana anterior.

«for what is being taught here is not to worship me but to wholly worship and love what you are and this wonderful essence that lies latent within you called God Almighty.» — donde dice qué se enseña en lugar de eso, adorar y amar lo que uno es y la esencia que llama Dios Todopoderoso latente en uno.

«I am no different than you are. There is no one, seen or unseen, who can ever be greater than you, and there is no one who can ever be less than you. All are equal in the kingdom of God.» — la igualdad que Ramtha declara entre él y el lector, y entre todos, en lo que llama el reino de Dios.

«Those of you who desire to follow and worship, or to do more outside of yourselves than within yourselves, I wish you to know that I am not what you are searching for.» — donde se descarta a sí mismo como objeto de búsqueda para quien quiera seguir y adorar.

«As long as you serve or worship or devote yourselves to anything outside of yourselves, you will never express the sublime beauty that you are, nor will you ever become truly free.» — y pone el servir a algo exterior como impedimento de la libertad y de la belleza propia.

«Only you can be your greatest lover. Only you can be your greatest friend and teacher. There is no voice that will ever teach you greater than your own.» — Ramtha niega que exista voz o palabra escrita que enseñe más que la propia, lo que incluye a la suya.

«So I, Ramtha, am not the standard from which to draw your ideal. You cannot understand the mystery of yourself through me, only through knowledge. The purpose of this teaching is to instill through knowledge and experience a steadfast knowingness within you who will seek out the Unknown God and realize it is yourself. And that is your journey — and yours alone — for it is your life and yours alone. Teacher I am, splendid; but the ideal I am not.» — y lo dice del modo más tajante al firmar con su nombre, maestro sí e ideal no.

«Whatever I teach you, whatever you learn, so shall it manifest into your life. Then you will know that what is being taught here is not a philosophy but an absolute truth.» — Ramtha pone la manifestación en la vida del lector por prueba de lo enseñado, y con eso niega que lo suyo sea filosofía.

«And from each manifestation you will grow and become stronger and more light and more quiet and more simple. And in that simplicity you will find the wind, and that power and that source will uplift you.» — y describe el efecto acumulado de esas manifestaciones como volverse más ligero, callado y simple hasta hallar el viento.

«All of you have been governed entities, and your governess has been fear. It has always been. Knowledge permits you to do away with fear so that you are no longer enslaved by another's wishes but can live wholly in the freedom of your own. When you have knowledge, you will always be free — always.» — donde nombra al miedo gobernante del lector y pone el conocimiento por única vía de quitarlo.

«One day — whether in this life or in those that follow — when the marketplace no longer offers you any more, there will be a great emptiness, a great pull, and a great desire to become all.» — Ramtha sitúa el comienzo de la busca en el momento en que el mercado deja de ofrecer, y lo pone indistintamente en esta vida o en las siguientes.

«When you have lived it, then you are finished here; then you are off to a new adventure. And the adventures that lie beyond this place are grander and more spectacular than you can imagine. So pliable are you in light that you can travel to outer space or to inner space, wherever you desire to go.» — y cifra el término del paso por este plano en haber vivido lo entendido, con las aventuras de después descritas como viaje por el espacio exterior o interior.

«I love you deeply. If I did not, I could not come to you in the way that I have. When you learn to love yourself as I love you, you will understand these truths and you will understand the greatness that you truly are. And that shall be a grand and glorious day.» — el cierre del capítulo tercero, donde Ramtha pone su propio amor por condición del arreglo y el amor propio del lector por condición de entenderlo.

«“The Father has never judged you in this or any moment you have ever lived. He has been you and the platform of life upon which you have expressed your own divine, purposeful self. He has given you the uniqueness of your own ego and the freedom of will to become whatever you wish to become, to perceive the life that he is, however you choose to perceive it.” — Ramtha» — el epígrafe firmado del capítulo cuarto, donde Ramtha niega todo juicio al Padre y lo pone por plataforma de vida y por dador del ego propio y del libre albedrío; el troceo espacia las letras del epígrafe.

«My beloved brothers, many of you have been taught for ages that the essence called God is a somber, fearsome, angry, judgmental character. But God is none of these things.» — Ramtha abre el capítulo negando de una vez los atributos con que dice que se ha enseñado a Dios, sombrío, temible, airado y juzgador.

«The God who harangues, who judges, who persecutes, has never existed except in the hearts and minds of men. It is man who created a God that judges some and exalts others. That is a God of man, the creation of man and his will.» — y adjudica ese Dios a la creación del hombre y de su voluntad, no a una existencia propia.

«The God that I know, that I love, that is the power that issues forth from me and the kingdom that I am, is a God of complete and unjudgmental love. It is nothing else but everything else. God loves you with greater love than you have ever fathomed, for it is the life that you are, the ground that you walk on, the air that you breathe.» — el Dios que Ramtha declara suyo, definido por amor sin juicio y por identidad con la vida, la tierra y el aire del que oye.

«God is an all-consuming force that is everything. It is the wind upon the water, the changing of leaves, the simplicity of a rose deep in its color and hue. God is lovers in their embrace, children in their laughter, and the sheen of honey-colored hair. It is the sun rising in the morning, a star twinkling in the night, the moon waxing and waning across the midnight sky. God is the beauteous insect, the humble bird in flight, the vile and ugly worm.» — y la enumeración con que sostiene que Dios es todo, incluidos el insecto y el gusano vil.

«God is movement and color, sound and light. God is passion. God is love. God is joy. God is sadness. That which is — all that is — is what you term God the Father, the totality of life, and the lover of all that it is.» — donde mete la tristeza dentro de Dios junto con el gozo, sin resolver la tensión.

«God is not a singular character who sits upon a throne and judges the whole of life. God is the whole of life, every pulsating moment. It is the ongoingness and foreverness of everything that is.» — Ramtha niega personaje y trono, y pone en su lugar la totalidad de la vida en cada momento pulsante.

«Do you think that you have been judged by life? Not at all, for if God — which is what you are — were to judge you, it would certainly be judging itself. And why would the supreme intelligence do that?» — con el argumento que le cierra el paso al juicio: si Dios es lo que el lector es, juzgarlo sería juzgarse.

«The life force that you term the Father does not even have the ability to judge you or any other thing, for life does not possess a personality with an ego that can divide itself into facets of good and evil, right and wrong, perfect and imperfect.» — donde la imposibilidad del juicio se funda en que la vida no tiene personalidad ni ego que se divida en bien y mal.

«If God possessed an ego, it would also possess the ability to perceive alteredness within itself. And if God could contemplate alteredness within its being, even for one moment, then the life that God is would cease in the next moment and it would never be again.» — y el razonamiento por reducción que Ramtha añade, que si Dios contemplara alteración en sí mismo la vida cesaría al momento siguiente.

«God of itself is wholly without goodness or evil. It is wholly without positive or negative. God is not perfect, for perfection is a limitation to ongoing, ever-changing, exuberant life.» — Ramtha niega también la perfección a Dios, y la llama limitación de una vida que cambia sin parar.

«God simply is. The only thing that your beloved Father knows how to do is to be, so that everything — which is him — can express the life that it is.» — con la fórmula que el capítulo repite, que lo único que el Padre sabe hacer es ser.

«God is unlimited, supreme beingness, an undivided totality of Isness. And that Isness loves you so grandly that it has allowed you to create the illusions of perfection and imperfection, good» — donde el Isness permite al lector crear las ilusiones de lo perfecto y lo imperfecto; la frase se corta al cambiar de plana y sigue con and evil, positive and negative.

«Thus God, being the totality of all that is, is the wrong as well as the right; it is the ugliness as well as the beauty; it is the vileness as well as the divinity.» — y la consecuencia que Ramtha no esquiva, que Dios es también lo malo, lo feo y lo vil.

«And nothing you have ever done, nothing you have ever thought — no matter how vile or wretched or wonderful it has been — has ever been seen by God as anything other than being.» — Ramtha declara que nada de lo hecho o pensado, por vil o maravilloso, ha sido visto por Dios más que como ser.

«The Father sees no wrong; he sees only himself. The Father sees no failure; he sees only his Isness ongoing into forever. You create the blossoms of life and even the vileness of it, and the Father will become the vileness and the blossoms and yet never judge the two as to which is greater or which is less.» — y repite la abstención del Padre ante lo que el lector llama flor y podredumbre.

«And it is a good thing he is that way, for if he truly were this God created by man, there is not one of you who would ever see what is called pearled gates — not one of you — for there is not one of you who could ever live up to the expectations of this God created by man.» — con el vuelco irónico que el capítulo hace del Dios hecho por el hombre, que nadie podría satisfacer.

«Only you, through your own attitudes and the acceptance of the attitudes of others, have ever judged yourself. Only you have ever caused yourself to feel failure. With the ability to create from your Father whatever truth and reality you desire, you are the sole judge of your own life. Only you have ever determined what is good and what is bad, what is right and what is wrong.» — Ramtha devuelve al lector la autoría entera del juicio y del sentimiento de fracaso.

«Yet in the Isness called life, no thing is any of these. Everything simply is a part of the Isness that is called God Almighty. Your judgment is only an illusion that you have created upon this» — y llama ilusión creada por el propio lector a ese juicio; la frase se corta al cambiar de plana.

«In your limited thinking, you have thought that some things are wrong, that they are evil. But that has been your selection of truth, and the Father has allowed you to have it. His truth is called Isness.» — donde Ramtha llama selección de verdad a tener algo por malo, y opone a eso la verdad del Padre, que nombra Isness.

«God loves you regardless of what you do because everything you do or think enhances the life that he is through the wisdom that you gain from it. God knows that you are forever and that nothing you do can ever take your life force from you.» — y da la razón de ese amor sin condición: lo hecho acrecienta la vida de Dios por la sabiduría que deja.

«Now what is God in its most exalted form? Thought. The Father — the platform from which you create your life, the substance and life force of all things — is, in a greater understanding, thought, for thought is the ultimate creator of all things that are, that ever have been, that ever will be.» — Ramtha identifica a Dios en su forma más alta con el pensamiento, que llama creador último de todo lo que es.

«Have you ever pondered what holds all things together in their unique patterns and forms? It is thought, which is the cosmic glue called love. That is what holds all matter together.» — y nombra al pensamiento pegamento cósmico llamado amor, que es lo que dice que sostiene la materia.

«You are held together by God. What allows all the molecular and cellular structures of your body to cling together is the love of the grand and magnificent thought that God truly is. Without thought, your body would not exist, matter would not exist, nothing would exist, for thought is the creator and supportive element of all life.» — donde aplica eso al cuerpo del lector, cuyas estructuras moleculares y celulares dice que se mantienen unidas por ese amor.

«The Father is complete joy, for he knows of no other way to be. He is all lifeforms vibrating in harmony with one another, which emits a tone that sounds like the roar of laughter.» — Ramtha describe a Dios como todas las formas de vida vibrando en armonía, con un tono que suena a carcajada.

«you can even hear the music of the Father, the laughter of God. It is most joyous. I have not once heard him weep.» — y declara no haberlo oído llorar nunca; el tramo arranca donde el troceo reanuda la frase cortada en la plana anterior.

«It is the Isness that is thought. It is the Isness of ongoing life. It is the Isness that loves all that it is. It is the Isness that allows life to be through love. It is the Isness that is complete and utter joy. That is your heritage and your destiny.» — el resumen del capítulo por definiciones sucesivas de Isness, que Ramtha entrega al lector como herencia y destino.

«But why do you often choose to use the words “he” and “Father”? That seems to perpetuate the notion that God is not only an identity outside of us but a male character, and that seems a bit offensive to some women.» — la objeción que le pone un estudiante en el diálogo que el capítulo transcribe: que el masculino perpetúa una identidad fuera de uno y ofende a algunas mujeres; la voz es la del estudiante y no la de Ramtha.

«Ramtha: To educate the whole of humanity, one must utilize the different terms which have been used to describe God; that is, one must refer to the Isness in ways that all can relate to. Though the Isness has been referred to as the Father and thus thought of as a male gender, the Father is not a man; yet man in his gender is the Father. But so be woman, for the Father is both male and female.» — y la respuesta de Ramtha, que usa los términos recibidos por alcance y declara al Padre masculino y femenino a la vez.

«The term God is sexless. It means supreme intelligence. Those who do not understand the term Isness need to know the word Father. Those who do not understand supreme intelligence need to know the word God.» — donde reparte los nombres por lo que cada oyente puede entender, y no por lo que la cosa sea.

«Master, if one insists that God is a Father, that is his truth. If there are women who are outraged because someone has called God a male gender, then that is their truth. But God will always be the perception of what God is, and that will always be unique for each entity.» — y deja cada nombre en la verdad de quien lo usa, sin arbitrar entre el que insiste y la que se indigna.

«God is not a word. It is a feeling that lives within each of us. And the more unlimited your perception of God, the grander and more joyful that feeling will be as it encompasses more of the emotion called God Almighty.» — Ramtha traslada la cuestión del nombre al sentimiento, cuya grandeza hace depender de lo ilimitado de la percepción.

«Ramtha: My lady, my lady. Do you believe that the Father has less love for you than you do for your own children?» — en el diálogo con una anciana en silla de ruedas que teme morir, Ramtha mide el amor del Padre por el que ella tiene a sus hijos.

«Ramtha: What if I told you there is no hell? Student: But I've been taught that there is a hell though. Ramtha: But I am teaching you there isn't. Will you believe me as firmly as you have believed that there is a hell? Student: Well, I believe you. Ramtha: Then accept it, for there isn't.» — y le propone creerle con la misma firmeza con que creyó lo contrario, que es el único fundamento que le ofrece.

«Do you know what hell is? It is a term that was used in the kingdom of Judea to describe a shallow, open grave where an entity would be put because he could not afford the drachmas or the shekels to be entombed.» — Ramtha da del infierno una etimología propia, la fosa somera de Judea para quien no podía pagar la sepultura.

«shallow grave because at night the hyenas and wild dogs would dig up the body and devour it. And because the embodiment was devoured, entities believed that they could never go on to their utopia. That is all the term ever meant until a later translation, when preachers and priests and religion determined it to be a place of torment.» — y atribuye a una traducción posterior, y a predicadores, sacerdotes y religión, el sentido de lugar de tormento; el tramo arranca donde el troceo reanuda la frase cortada.

«I have looked into the depths of your world, into the center, to find a burning lake of fire, and it was not there. I went to the farthest reaches of your universe to find a place of torment, and it was not there either. And I looked in the same places for a devil and could find him nowhere. And when I returned, I found him in the hearts of those who believe in him and in hell. But there is no such place.» — y dice haber buscado el lago de fuego y el diablo y haberlos hallado solo en el corazón de quien cree en ellos.

«Ramtha: I don't think so. I know so.» — la corrección con que Ramtha rechaza que lo suyo sea opinión, en la réplica más corta del capítulo.

«My lady, since God is everything, what would he make you out of if he didn't make you out of himself ? You are God. So why would he ever cast himself into a pit and not love himself for doing what is called a wrong that is also a part of the life that he is?» — Ramtha deriva la divinidad del lector de que Dios sea todo, y de ahí la imposibilidad de que se arroje a sí mismo a un pozo; el troceo deja un espacio antes del signo de interrogación en himself.

«I will tell you a great truth: Man has created images of God that he could use to control his brothers. Religions were created to control people and nations when armies failed, and fear was the tool that kept them in line. If you take the divinity out of any man — take God out of him — then you can easily rule and control him.» — donde adjudica a las religiones una función de control cuando fallan los ejércitos, con el miedo por herramienta.

«God has not created a hell or a devil. Those were dreadful creations of man to torment his brothers. They were created through religious dogma for the purpose of intimidating the masses into a controllable organization. That is a great truth.» — y repite la adjudicación con el dogma religioso por vehículo y la organización controlable por fin.

«God the Father is everything, every little grain of sand in the sea, every butterfly in spring, every great and small star in the vastness of your heavens. All things are God. So for him to have a place such as hell would be like a cancer in his body, and it would eat him up.» — Ramtha sostiene que un infierno dentro de un Dios que es todo sería un cáncer en su cuerpo.

«There is nothing that will ever take you from the kingdom of heaven, for there is nothing greater than God and life. God the Father is forever loving you because he is every direction you turn, every thought you embrace.» — y por eso niega que haya pérdida posible del reino.

«For life has not been altered because of anything you have done. Everything you have ever done, however vile or wretched it has been, has enhanced life by the wisdom you have obtained from doing it.» — la regla con que el capítulo disuelve la culpa: lo hecho, por vil que sea, acrecienta la vida por la sabiduría que deja.

«Now I wish you to understand this: Your religion and your belief have caused the annihilation of civilizations for ages. Your Mayans and Aztecs were obliterated and murdered through the» — Ramtha carga a la creencia religiosa el exterminio de los que llama mayas y aztecas; la frase se corta al cambiar de plana y sigue con rule of the church.

«All of the holy wars in your Dark Ages were fought to further religious beliefs. And in a place called France, babes were plucked from their mothers' arms because they did not believe according to the church. Women had their eyes burned out with hot irons and their chests branded, and the streets ran with blood, all because of a belief.» — y le carga también las guerras santas de la Edad Oscura y las atrocidades que sitúa en Francia, con los niños arrancados a sus madres y las mujeres marcadas.

«Then the Protestants took what is called hellfire, brimstone, and the devil, and kept their congregations intact by producing fear in the hearts of their little ones, telling them that if they did not do certain things and abide by the rules and regulations of the church, they would burn forever in hell.» — y a los protestantes el sostener las congregaciones por el miedo sembrado en los niños.

«Ramtha: My lady, you were raised in an atrocity. Did you ever wonder what happened to all those who existed before the Bible did?» — con la pregunta que le devuelve a la anciana, qué habría sido de los que vivieron antes de que existiera la Biblia.

«I tell you, you will not go to hell, for there is no such place to go. You will leave in a twinkling of a moment when you pass from your body. You will be above it, and you will be a pure light-entity once again.» — Ramtha describe la muerte como salida instantánea del cuerpo y vuelta a ser entidad de pura luz.

«Then great teachers will come and take you to a place of further learning where you may see for yourself that what I am telling you are great truths.» — y pone maestros y un lugar de aprendizaje después, donde dice que ella misma podrá comprobarlo.

«Now Yeshua ben Joseph, whom you call Jesus of Nazareth, is a great God, just as you are a great God. But he is not the only son of God; he is a son of God. He was a man who became God, just as you will become God.» — Ramtha llama Yeshua ben Joseph a quien el lector llama Jesús de Nazaret, lo declara un hijo de Dios y no el único, y hombre que llegó a ser Dios.

«Now, lady, what did Yeshua teach? That he is the son of God, and indeed he is. But he also openly proclaimed that everyone is also a son of God. He taught nothing other than that. Everyone is God expressing his perfection as man. And what good would it be for the Father to have so many children who are imbeciles and only one who is perfect? It would not be a very good reflection on the Father's seed.» — y le atribuye haber proclamado que todos son hijos de Dios, con el argumento de que un solo hijo perfecto sería mal reflejo de la semilla del Padre.

«Yeshua is your brother, not your savior. He was a man who had God within him, just as you have God within you.» — la fórmula con que Ramtha retira la función salvadora y deja la fraternidad.

«But Yeshua exemplified love for everyone. It was that same love that would foster his being hailed savior of the world, for he brought love to this plane where very few expressed it and he gave it openly to everyone.» — donde explica el título de salvador del mundo por el amor traído a un plano que casi no lo expresaba.

«He also brought the teaching that the Father is not a God of judgment and retribution but an all-loving God of mercy, grace, and compassion. Unfortunately, that understanding has been greatly altered throughout history and through the writings of those who very much failed to understand the simple teaching of this immaculate soul.» — y atribuye la alteración de esa enseñanza a los escritos de quienes no la entendieron.

«What gave Yeshua the freedom and power to embrace all humanity was that he knew that the Father and he were one and the same. He peeled away all the illusions that caused him to live an hypocrisy, and by doing so he expressed completely the Father that lived within him. In that, Yeshua became a Christ: man expressing wholly as God; God expressing completely in man. That is what the term Christ means: God/ man, man/God.» — Ramtha define el término Cristo como Dios hombre y hombre Dios, y lo hace resultado de quitar las ilusiones y no de una elección divina.

«A Christ is anyone who realizes that he is God and then lives that truth.» — y lo abre a cualquiera que reconozca eso y lo viva.

«The only difference between Yeshua and you, beloved woman, is that Yeshua understood the principle of God within man and then he lived that principle completely.» — donde la única diferencia que concede es de aplicación y no de naturaleza.

«He taught everyone, “What I have done, all may do, for the Father and you are one. Your kingdom is not of this place. The kingdom of heaven is within you.» — Ramtha pone en boca de Yeshua la fórmula del reino que está dentro; el volumen la imprime entrecomillada y sin dar referencia.

«Beloved woman, love the beautiful entity that you are and the God that you are and cease reading your insidious book.» — y le pide dejar de leer el libro que ella dice leer con regularidad, que es como el capítulo trata la Biblia.

«He is not the God of my being nor do I acknowledge him. I acknowledge life, the Isness of all that is.» — Ramtha declara no reconocer al Dios que crea infierno, diablo y miedo, y pone en su lugar lo que llama el Isness.

«God is everything, for if there is one thing that is not God, you must ask yourself who created that. Everything is the Father, for everything is life. And the Father knows only love. He has never judged you or anyone else — ever. He has no ability to alter himself to become less than love or life.» — con el argumento que cierra el capítulo, que algo fuera de Dios obligaría a preguntar quién lo creó.

«Ramtha: What need is there for punishment, lady? You have been doing it to yourself all of your life. Believing that you are wrong and that you are going to be punished has caused you to live in your own hell, and you have created that yourself.» — Ramtha pone el castigo del lado de quien lo espera, y llama infierno propio a la creencia de estar equivocado.

«There is no jailer in God's kingdom. There is no lynch-man in his kingdom. There is no tormentor. If God is love, then he is explicitly that and nothing less.» — con la consecuencia que saca de que Dios sea amor, que en su reino no hay carcelero, ni verdugo, ni atormentador.

«Ramtha: You know how? By knowing there isn't, by the same process that taught you there was.» — y contesta a la estudiante que pregunta cómo dejar de creer en el diablo con el mismo procedimiento que se lo enseñó.

«My beautiful entity, I love you greatly. Contemplate what I have told you. Love yourself and meet the Father within you. And be at peace with yourself, my lady, for when you leave this plane you are going to brightly live again.» — el cierre del diálogo, donde Ramtha manda contemplar lo dicho, amarse y hallar al Padre dentro.

«“You never knew how beautiful you were, for you never really looked at yourself. You never looked at who you are and what you are. You want to see what God looks like? Go and look in a reflector. You are looking him straight in the face.” — Ramtha» — el epígrafe firmado del capítulo quinto, donde Ramtha manda mirar un espejo para ver a Dios; el troceo espacia las letras del epígrafe.

«For ages you have been taught that God is outside of your kingdom, somewhere in the fathoms of space. Many of you have believed this and accepted it as a truth. But God, the principal cause of all life, has never been outside of you. It is you. It is the wonderful thought processes, the supreme intelligence that lies silent and ever-present within man.» — Ramtha abre el capítulo negando que Dios esté fuera y poniéndolo en los procesos de pensamiento del propio lector.

«You have been taught that you are born only to live in a moment of time, to grow old, and then die. Because you have believed that to be true, it has indeed become the reality of your life upon this plane.» — y adjudica a la creencia en la vida única el haberla vuelto realidad, que es la regla que el libro aplica a todo.

«But I am here to help you realize that you are indeed an ongoing, immortal essence who has been living billions of years ever since God, your beloved Father, the totality of thought, contemplated itself into the brilliance of light, which each of you became. That is when each of you came to be unique and sovereign and a forever part of the mind of God.» — Ramtha fecha el origen del lector en el momento en que Dios se contempló y se volvió luz, y le atribuye miles de millones de años.

«You have been taught that God is a singular entity who with his hands made heaven and Earth and then created the living creature called man. But it is you, the possessors of divine» — donde traslada al lector la creación entera, contra el Dios que hace el cielo y la tierra con las manos; la frase se corta al cambiar de plana y sigue con intelligence and the freedom of will.

«It is you who created the morning sun, the evening sky, and the loveliness of all things that are. It is you indeed who created the remarkable creature called man so that you, who were brilliant lights in the Void of space, could experience all the wonderment of your created forms.» — y da el motivo de que los creadores se hicieran la criatura llamada hombre, experimentar en ella lo creado.

«You are more than merely human. You are far, far greater than the limited creature called man. You are God. You always have been; you always will be. You are the great immortal creators who have been living here life after life after life to realize this grand understanding that you allowed to be taken away from you.» — Ramtha llama colección de ilusiones al entendimiento que el lector tiene de sí, y lo declara Dios inmortal que vuelve vida tras vida a reconocerlo.

«All of you are God himself, created of himself. You are Gods created of God, the first and only direct creation of the Source of all life. In your adventures into the exploration of life, you have integrated your supreme intelligence with cellular matter to become God/man — the mind of God expressing in the form called humanity — Gods living in the wonderment of their own creation ter med man. Mankind, womankind, humanity: It is God indeed wonderfully disguised as limited, wretched entities.» — con la fórmula que nombra God man a la integración de la inteligencia suprema con la materia celular; el troceo parte termed en ter y med.

«You have lived upon this plane thousands of lifetimes, and you have come and gone like a fickle wind. You have lived every face, every color, every creed, every religion. You have warred and been warred upon. You have been king and servant alike. You have been sailor and captain. You have been conqueror and conquered. You have been everything there is in all of your historical understandings. Why? For the purpose of feeling, for the purpose of wisdom, for the purpose of identifying the greatest mystery of all times — you.» — Ramtha enumera las vidas del lector en todos los papeles y da tres fines a esa serie, el sentir, la sabiduría y la identificación de sí mismo.

«What is the essence that gives you your uniqueness and personality, your character and zest, your ability to love, to embrace, to hope, to dream, and the awesome power to create? And where did you accumulate all the intelligence, all the knowledge, all the wisdom that you display, even as a little child?» — Ramtha opone a la evolución desde una sola célula la pregunta por la esencia que da carácter y por el saber que un niño ya trae; la pregunta por quien mira detrás de los ojos queda cortada en la plana anterior.

«Everything that you are, you have become over the vastness of time by living life after life after life. And from each of those life experiences, you have gathered to you the wisdom that has helped to formulate the uniqueness and the beauty called you.» — donde Ramtha hace de cada vida una cosecha de sabiduría que forma lo único que el lector es.

«You think your parents created you? Your mother and father are your genetic parents but they did not create you. In a greater understanding, they are your beloved brothers. And you are indeed as old as they are, for all entities were created in the same moment.» — Ramtha llama hermanos a los padres genéticos y declara a todas las entidades creadas en el mismo momento, y por tanto de la misma edad.

«Your true parent is God, the Mother/Father Principle of all life.» — y nombra Principio Madre Padre al parentesco verdadero, en la fórmula que el glosario del volumen recogerá después.

«You think your body is you? 'Tis not. Your body is only a cloak that represents the unseen essence that is your true identity: the collection of feeling attitudes, called your personality self, that lies within your embodiment.» — donde el cuerpo queda reducido a manto de lo que llama el yo de personalidad, colección de actitudes de sentimiento.

«Ponder this for a moment: What do you love about another entity? Is it the body? No. It is the essence of another that you love, the unseen personality self that lies behind the eyes. What you love about another is the unseen essence that makes the body work, that makes the eyes flicker, the voice melodious, the hair have sheen, the hands have touch.» — y el argumento que ofrece, que lo que se ama de otro es la esencia no vista que hace funcionar el cuerpo.

«And have you ever seen your thoughts? Have you ever seen your personality? What about your laughter? Can you hear it without your body?» — Ramtha pone la invisibilidad del pensamiento y de la risa como prueba de que lo que uno es no se ve.

«As I am an enigma to you, so are you to yourself the greatest enigma of all.» — y devuelve al lector el enigma que él mismo es para quien lo oye.

«Within the core of your being you are indeed God. God, the great mystery to mankind, has never been outside of you, for what lies behind your eyes — beneath your fine linen, beyond the illusion of your face — is the unseen virtue of thought called God, the personality self that makes you “you.”» — donde identifica al Dios buscado con lo que está detrás de los ojos, la virtud no vista del pensamiento que hace a cada quien ser quien es.

«The body that you inhabit is a magnificent creation of Gods: you and your beloved brothers. It was created so that you, an unseen essence of thought and emotion, could interact with the life you created upon this plane. The creature called man was created simply as a vehicle to express through so that through the senses of the embodiment all of the creations upon this plane could be experienced and understood by the Gods who created them in the beginning.» — Ramtha hace del cuerpo un vehículo fabricado por los propios dioses para experimentar por sus sentidos lo que habían creado.

«What you really are is not the size of your body. You are a little pinpoint of light. In the smallness of your being is collected everything that you have ever been since you were born of God, your beloved Father.» — y reduce la entidad a un punto de luz donde está reunido todo lo que uno ha sido desde su nacimiento en Dios.

«You, the God principle, are not a flesh entity. You are a rounded, fiery, pure-energy, light principle living within a body to obtain the prize of creative life called emotion. What you truly are is not what you inhabit; it is what you feel. You are known by your emotions, not by your body.» — donde nombra la emoción premio de la vida creativa y hace de ella, no del cuerpo, lo que identifica a cada quien.

«What you truly are is Spirit and soul, a light-entity and an emotional entity combined. Your Spirit — this little point of light — surrounds all molecular structures of your body; thus it houses and supports the mass of your embodiment. Your soul lies within the mass, near your heart, in a cavity under a shield of bone wherein nothing exists except electrical energy. Your soul records and stores, in the form of emotion, every thought you have ever» — Ramtha reparte las dos partes: el Espíritu como punto de luz que rodea las estructuras moleculares y el alma alojada junto al corazón, que registra en forma de emoción todo lo pensado; la frase se corta al cambiar de plana.

«It is because of the unique collectiveness of emotion stored within your soul that you have a unique ego identity or personality self. The body that you inhabit is simply a carriage — a chosen, refined vehicle — that allows you to live and play upon a plane of matter. Yet through your vehicle you have steeped yourself in the illusion that your body is who you are. 'Tis not. Just as God is imageless, so be you.» — y hace de esa colección de emoción el yo de personalidad, con el cuerpo por carruaje y la ilusión de identificarse con él por defecto; cierra declarando al lector sin imagen, como Dios.

«Great creative God that you are, who do you think has created your life? Do you believe that a supreme being or forces outside of you have controlled your life? That is not the truth as it is known. All you have ever done, been, or experienced, you are wholly responsible for.» — Ramtha niega que fuerzas exteriores gobiernen la vida y pone la responsabilidad entera en el lector.

«Who you are, you chose to be. What you look like, you created. How you live, you wholly designed and destined. That is the exercise and privilege, if you will, of being God/man.» — con la lista de lo elegido, quién se es, qué apariencia se tiene y cómo se vive, que llama ejercicio y privilegio del God man.

«You create your life through your own thought processes by how you think. Everything you think, you will feel, and all that you feel manifests to create the conditions of your life.» — y da la cadena que el capítulo repite, pensar, sentir y manifestar.

«Ponder this: It only takes you a moment to envision happiness and your whole body will feel joyful. It only takes you a moment to play the part of a wretched creature whom no one has befriended, and you will feel sorrow and pity for yourself. It only takes a moment to do that. It takes you but a moment to stop weeping and to laugh with glee. It takes you a moment to stop judging and feel the beauty of all things. Now who is doing all of this? You. And while you have had this fancy of creating feelings within your being, has anything around you changed? No. But everything that you are has.» — el experimento que Ramtha propone para verlo en un instante, y la observación de que nada alrededor cambia mientras todo lo que uno es sí.

«You are precisely what you are thinking. Everything you think, so will it be in your life. If you ponder a fantasy of copulation, your being will become enticed. If you ponder misery, you will have misery. If you ponder unhappiness, you will have it. If you ponder joy, you will have it. If you ponder genius, it is already there.» — la lista de aplicaciones que hace de esa regla, de la miseria al genio, sin distinguir entre ellas.

«Do you think that things happen to you simply by chance? That is not the truth as it is known. There is no such thing as an accident or a coincidence in this kingdom. And no one is a victim of anyone else's will or designs.» — Ramtha niega el accidente, la coincidencia y la condición de víctima, que es la consecuencia dura de hacer al lector autor de todo.

«Everything that happens, happens as an intentional act that is ordained through thought and emotion. Everything.» — y la enuncia como acto intencional ordenado por pensamiento y emoción, sin excepción declarada.

«Thought is the true giver of life that never dies, that never can be destroyed, and you have used it to think yourself into life, for it is your link to the mind of God.» — donde el pensamiento queda como eslabón entre el lector y la mente de Dios.

«For ages entities have tried to teach you this truth through riddles, through songs, through writings, but most of you have refused to realize it because few have wanted to have the responsibility for their lives on their own shoulders.» — Ramtha da la razón de que la enseñanza no prendiera, que pocos han querido cargar con la responsabilidad de su vida.

«So you get what you speak. You are what you think. You “am” what you conclude.» — la fórmula en tres tiempos con que el capítulo lo resume; el troceo imprime am entre comillas, como el volumen.

«The less you think of yourself, the less you become. The less you give credit to yourself for having intelligence, the more of an imbecile you become. The less beautiful you think you are, the more ugly you become. The more impoverished you think you are, the more wretched you become because you have ordained it» — y la aplicación descendente de la misma regla, de la inteligencia a la belleza y a la fortuna; la frase se corta al cambiar de plana.

«Contemplate how great the love of God is, that it allows you to be and to create for yourself anything you wish, yet never judges you. Contemplate the love that it has for you, such that it manifests for you every thought you embrace and every word you utter. Contemplate it.» — Ramtha hace del no juzgar y del manifestar todo lo pensado la medida del amor de Dios.

«You have accepted into your life precisely all that you have desired to accept, and you have experienced life according to your accepted values. It is you who determine what is good for you, what is to be accepted by you, what is to be experienced by you. It is you, by your own thinking.» — donde el criterio de lo bueno y lo aceptable queda entero del lado del lector.

«You are not a slave or servant or puppet of some deity that watches you in your struggles. You live in the awesomeness of life in exquisite freedom. Each of you has the freedom of will to accept and embrace whatever thoughts you choose, and with that awesome power you have created everything for yourself. Your every thought creates the destiny that lies before you. Your every feeling creates your path called life. Whatever you think and then feel, so will it be in your life, for the Father says, “Every emotion, so be it.» — y la fórmula que Ramtha pone en boca del Padre, que a toda emoción responde que así sea.

«You are the lawgiver, the supreme creator of your life and life circumstances. You are indeed the supreme ruler of an all-wise intelligence that you have failed to fully realize in this and many other lives.» — Ramtha nombra al lector dador de la ley y gobernante supremo de una inteligencia que no ha llegado a reconocer.

«Once you could create a flower. But what do you create for yourselves now? Your greatest creations are unhappiness, worry, pity, misery, hatred, dissension, self-denial, age, disease, and death.» — con el inventario de lo que dice que el lector crea ahora en lugar de aquello.

«You create for yourselves a life of limitation by accepting limiting beliefs, which then become steadfast truths within your beings and thus the reality of your lives. You separate yourselves from life by judging all things, all people, and even yourselves.» — y el mecanismo, creencias limitantes vueltas verdades firmes y juicio sobre todo.

«You live by a code of fashion called beauty and surround yourselves with things that permit you to be accepted by the limited consciousness of man, which accepts nothing but its own unattainable ideal. You are babes who are born to grow up, lose the vitality in your bodies, and believe yourselves into old age until you perish.» — Ramtha describe el código de la moda como aceptación por una consciencia limitada que solo admite su propio ideal inalcanzable.

«You, the great creative Gods who were once the winds of freedom, have become herdlike entities who cloister in great cities and live in fear behind locked doors. Instead of towering mountains and wonderful winds, you have great buildings and a terrifying consciousness. You have created a society that regulates how you should think, what you should believe, how you should act, and what you should look like.» — y opone las montañas y los vientos a los edificios y a lo que llama una consciencia aterradora.

«You fear war and the rumors of war. You fear diseasements. You fear unacknowledgment. You tremble to look into the eyes of another, yet you hunger for the affection called love. You question every good thing that happens to you and doubt if it will ever happen again. You grovel in the marketplace for success and fame, for gold and rupees and drachmas and dollars and, ah, but for a bit of joy.» — el inventario de miedos que atribuye al lector, cerrado con la busca de éxito y monedas a cambio de un poco de gozo.

«You have thought yourselves into despair. You have thought yourselves into unworthiness. You have thought yourselves into failure. You have thought yourselves into disease. You have thought yourselves into death. All of those things you have created, for the fiery creator within — who has the power to take a thought and create universes or set stars ablaze in the heavens for an eternity — has entrapped itself into belief and dogma, fashion and tradition, limited thought by limited thought by limited thought.» — donde el creador capaz de encender estrellas queda atrapado, según Ramtha, en creencia, dogma, moda y tradición.

«What do you disbelieve in? Everything that you cannot perceive through your bodily senses; anything that cannot be heard, seen, touched, tasted, or smelled. Yet show me a belief; put it in my hand. Show me an emotion; I want to touch it. Show me a thought; where is it? Show me your attitude; what does it look like? Show me the image of the wind. And show me time, that has taken away the precious moments of your life.» — y la serie de preguntas con que Ramtha objeta el criterio de los sentidos, pidiendo que se le muestren una creencia, una emoción y el viento.

«In ten and one-half million years you have come from being sovereign and all-powerful entities to where you are utterly lost in matter; enslaved by your own creations of dogma, law, fashion, and tradition; separated by country, creed, sex, and race; immersed in jealousy, bitterness, guilt, and fear.» — Ramtha cifra en diez millones y medio de años la caída del lector desde soberano hasta perdido en la materia.

«Immortality you have openly rejected, and for that you will die and return here again and again and again. Thus here you are again after ten and one-half million years of living here, and yet you hold onto your disbeliefs.» — y hace de la inmortalidad rechazada la causa de volver una y otra vez.

«God, the totality of thought, is a grand stage indeed. And he allows you to write your own script and play it, part by part, upon the stage. And when your curtains are drawn, the last word is spoken and the last bow is taken, you die. For what reason? Because you, supreme lawmaker, believe you will.» — la figura del escenario donde el lector escribe su papel y muere al final por creer que morirá.

«This life is all a game. It is an illusion. All of it is. But you, the players, have come to believe that it is the only reality. Yet the only reality that has ever existed and ever will exist is life, a free, ongoing essence of being that allows you to create your games however you wish to play them.» — donde Ramtha llama juego e ilusión a esta vida y deja la vida misma por única realidad.

«When you realize that you have the power to think yourself into ignorance, disease, and death, you will also realize that you have the power to become grander simply by opening yourself up to a more unlimited thought flow, which allows you to have greater genius, greater creativity, and life forever.» — y le da la vuelta al mismo poder, del que produce enfermedad y muerte al que abre un flujo de pensamiento sin límite.

«When you realize that the God who created the body in the first place is the power that sits within you, then your body will never age or become diseased, nor will it ever perish.» — Ramtha hace depender de ese reconocimiento que el cuerpo no envejezca ni enferme ni perezca.

«Well, the body dies but you who think, in the silentness behind your eyes, always live.» — donde separa la muerte del cuerpo del que piensa en el silencio detrás de los ojos.

«Where you go is where you came from, and there you decide what you wish to do upon your next adventure, for that is what this all is. And you shall return here however many times you desire to return until you reclaim your identity as God.» — y describe el entre vidas como lugar donde uno decide la aventura siguiente, con vueltas hasta reclamar la identidad de Dios.

«You are loved greater than you have ever imagined, for no matter what you do, you will still live. So why have you worried? Why have you fought? Why have you diseased yourself ? Why have you sorrowed yourself ? Why have you limited yourself ? Why have you not enjoyed the splendor of the sunrise, the freedom of the wind, and the laughter of a child? Why have you not lived instead of struggling?» — la serie de preguntas con que Ramtha objeta la preocupación, la enfermedad y la pena, una vez dado que se seguirá viviendo; el troceo deja un espacio antes de los signos de interrogación.

«Your seed is perpetual; it is forever. Despite all your disbeliefs — no matter how greatly you limit your kingdom, no matter how much you worry and despair — there is one thing you will never do away with, and that is called life. No matter how blind and unaccepting you are, you will always have life, for that is the value called God, and that is you.» — donde la vida queda como lo único que el lector no podrá quitarse, y a eso lo llama el valor llamado Dios.

«This life you are living is a dream — a great dream — a façade, if you will. It is thought playing with matter, and it creates deep realities that bind your emotions to this plane until you, the dreamer, wake up.» — Ramtha describe la vida como pensamiento que juega con materia y ata las emociones al plano hasta que el soñador despierta.

«Know that you have worth. There is no value to assess your worth. And there is no image to portray your beauty. And there is no end to your kingdom.» — y niega que haya medida para ese valor o imagen para esa belleza.

«The greatest sermon ever delivered was by a great master upon a mountaintop. As he stood there looking upon the masses who came to listen to him, he said unto them, “Behold God.” That was all he ever needed to say — behold God — for each had created his limitations, his desires and diseasements, his wealth or his» — Ramtha reduce el mayor sermón a dos palabras dichas desde un monte, y adjudica a cada oyente la creación de sus límites y de sus males; el volumen no nombra al maestro y la frase se corta al cambiar de plana.

«“Death is a great illusion, for what has been created can never be destroyed. Death is of the body only. The essence that inhabits and operates the body will soon come back and integrate with another embodiment, if it wishes to, for the life force that lives within the walls of flesh is ongoing. Remember that.” — Ramtha» — el epígrafe firmado del capítulo sexto, donde Ramtha declara la muerte ilusión y cosa del cuerpo solo; el cuerpo del capítulo repite el mismo pasaje en la plana 66 y el troceo espacia las letras del epígrafe.

«So the wonderful flower sets a seed so that it might come again. And when the bloom falls off and the fruit comes forth, ah, that is termed wisdom. That is the product of life.» — Ramtha nombra sabiduría al fruto que sigue a la flor caída, y la llama producto de la vida, que es la figura con que abre el capítulo.

«If the ongoingness of life is beheld in a single blossom, why do you think that you are any less than its life? Do you think that you only bloom in spring, produce your fruit in summer, drop your leaves in autumn, and then die in winter? But are you not greater than the greatest blossom? Is not your life more important? Indeed it is. And as the blossoms continue to bloom every spring, so will you live life after life after life.» — y saca de la flor el argumento por analogía para la reencarnación del lector.

«Sometimes I just can't believe that their personalities develop only in this life. So it makes me think that possibly we've lived before and continue to live.» — la observación que le pone un estudiante en el diálogo, que el carácter de sus hijos y de sus animales viniera formado desde el nacimiento; la voz es la del estudiante y no la de Ramtha.

«I will tell you a great truth, and I wish for you never to forget this: Life never ends. It is true that you can mutilate the body — you can hack its head off, disembowel it, and do every wretched thing you can to it — but you can never destroy the personality self that lives within the embodiment.» — Ramtha concede que el cuerpo se puede destruir y niega que se pueda destruir el yo de personalidad que lo habita.

«Contemplate for a moment how one could destroy, blow up, knife, or war against a thought. You cannot. And the life force of all inhabited creatures, human or animal, is the unseen collective of thought and emotion called the personality self that lives behind the mask of the body.» — con el argumento de que nadie puede acuchillar un pensamiento, y con los animales incluidos en la misma condición.

«Nothing can ever destroy energy. Nothing can take the life force from any one» — donde Ramtha traslada a la energía la indestructibilidad que acaba de atribuir al pensamiento; la frase se corta al cambiar de plana.

«Now let me tell you what happens to entities who pass from this plane. When the body can no longer be effective, the energy — the soul — is withdrawn by the Spirit of the entity.» — Ramtha describe la muerte como retirada del alma por el Espíritu cuando el cuerpo deja de servir.

«Everything has a soul. Even animals possess a Spirit and a soul. If they didn't, they would not possess the energy and creativity necessary to sustain their life.» — y extiende el alma a todo, con la energía necesaria para sostener la vida por prueba.

«There is a saying associated with your religion: “Behold, in the cradle of God there is no more pain, no more tears, and no more sorrow.» — Ramtha cita un dicho que atribuye a la religión del oyente y lo declara verdad; el volumen no da referencia.

«That is a truth because when you pass from this plane, you are freed from the instincts and sensations of the body. That means you no longer experience fear, or the aches and pains of the body, or the hunger of the body, or the illusion of time that causes anxiety. All things associated with the physical body are no longer, and you are in what is called utopia. You are in the cradle of God.» — y da la razón por la que lo tiene por verdadero, que al salir del cuerpo cesan el miedo, el dolor, el hambre y la ilusión del tiempo.

«The death of the body is like going into slumber. Once the Spirit calls forth the soul, it travels up through the energy centers in the body called seals or chakras. The soul, which is memory, leaves the cellular mass of the body through the last of the seals, the seventh seal — called the pituitary gland — which is located in the center of the head.» — la mecánica que Ramtha da de la muerte: el alma sube por los sellos y sale por el séptimo, que identifica con la glándula pituitaria.

«That passage is often experienced as traveling through a tunnel, accompanied by the sound of wind. The light that is seen at the end of the tunnel is the light of your being, the Spirit of your being.» — donde el túnel y la luz al final quedan explicados como la salida misma y como el Espíritu del que muere.

«At the moment of death, things begin to illuminate and become awesomely bright, for the moment you pass this plane, you go out of the density of matter and back into a light existence. There you are simply powerful mind and emotion, and your body is a body of light, changing in its electrical form according to the thoughts that are accepted through your light-form.» — y el estado que sigue, mente y emoción con un cuerpo de luz que cambia de forma eléctrica según lo pensado.

«Which heaven you go to is determined by the attitudes that you emotionally expressed upon this plane.» — Ramtha hace depender el cielo de destino de las actitudes expresadas con emoción en esta vida, y no de un juicio ajeno.

«Yeshua ben Joseph spoke of seven heavens. Well, there are indeed seven heavens, which are actual places or planes of existence, and this plane is one of them. And in none of the planes is there any such place as hell to torment or punish mankind. He does that well enough himself.» — y atribuye a Yeshua ben Joseph los siete cielos, que describe como planos reales, con el presente por uno de ellos y sin infierno en ninguno.

«There are seven realizations or levels of consciousness and understanding. The seven understandings are those of reproduction and survival, fear and pain, power, felt love, expressed love, God seen in all life, and God I Am.» — la lista de los siete niveles de consciencia tal como el capítulo los nombra, de la reproducción y la supervivencia al God I Am.

«Every thought you contemplate and embrace for an understanding has a vibratory frequency, which is experienced as a feeling.» — donde cada pensamiento recibe una frecuencia vibratoria que se experimenta como sentimiento, que es el mecanismo del reparto.

«Wherever your consciousness is predominantly focused for your understanding, that is the heaven to which you will go, for the magnetic field of your aura, the Spirit of your being, will draw you to the vibration of that plane.» — y el campo magnético del aura por agente que lleva a cada quien al plano de su vibración.

«Her level is a fourth level, which is aligned with the emotional attitude of love felt but not expressed.» — Ramtha adjudica a la madre del estudiante un cuarto nivel y lo define por amor sentido y no expresado.

«Your mother is now in a great level, and she will stay there for as long as she wishes. When she contemplates the thought of advancement, she will then continue her expansion into the other dimensions of thought in a light-level existence, or she can return back to this plane, the first plane, into whatever genetic pattern she feels would be best to express through and continue her advancement all the way to the seventh level of understanding on this plane, the plane of density in matter.» — y deja la permanencia y el regreso a voluntad de ella, con el patrón genético elegido por ella misma.

«This plane, this heaven, is called the plane of demonstration, for here is where entities can witness in matter their creative power and whatever attitudes they are expressing in emotion. This is the only plane of the seven that has darkness upon it and the only one where you cannot hear the music of light.» — Ramtha nombra plano de demostración a este, único con oscuridad y único donde no se oye la música de la luz.

«It is a plane where entities are born of great knowingness only to undergo the programming of social consciousness into unknowingness. That is what happens here, and that is why it is often very arduous to advance upon this plane.» — y da la razón de que aquí cueste avanzar, la programación de la consciencia social sobre un saber de nacimiento.

«If she returns in your lifetime, she will return as a babe of your daughter, when she decides to bear children. And you will know your mother, if you allow yourself to, for when you look upon the babe you will have a feeling that transcends the obvious looks and appearances. That is how you will know her.» — donde Ramtha dice por qué señal reconocería el estudiante a su madre vuelta, un sentimiento que pasa por encima del parecido.

«Is your mother aware of you? Very much, for when you pass this plane, you are much more aware than when you are in an embodiment.» — Ramtha declara mayor la consciencia fuera del cuerpo que dentro, contra la expectativa del que pregunta.

«You are in a lighter density, a higher vibration; thus you have the ability to see other vibratory levels which exist parallel to yours and appear as thought-forms, light-forms.» — y explica esa consciencia mayor por la facultad de ver planos paralelos que aparecen como formas de pensamiento.

«Is your mother happy? If you are not happy here, your unhappiness is only amplified when you pass, for when you are without the body you are in a state of pure feeling and emotion, so your emotions are amplified and intensified.» — donde Ramtha niega que morir arregle la infelicidad y sostiene que la amplifica, por quedar uno en emoción pura.

«You will find billions of entities in their light embodiments laid out in endless rows. They are lying there in slumber living the illusion that they are dead, because they steadfastly believe that life does not exist beyond the grave.» — Ramtha describe un plano lleno de entidades acostadas que se creen muertas por haber creído firmemente que no hay vida tras la tumba.

«Remember, whatever we steadfastly believe, we will convince ourselves that it is true; and whatever we know as a truth will transform itself into a reality. That is how powerful our creativity and our wills are.» — y saca de ahí la regla general del libro, que lo creído con firmeza se vuelve real por la fuerza de la propia voluntad.

«Many of the entities there were taught that when they died, they would be dead until a messiah returned for them and, through fear and the feeling of being alienated from divine love, they accepted that teaching as a truth. Thus in the last moments before their deaths, they believed they would go to a place to await a resurrection.» — donde atribuye ese estado a una enseñanza recibida, la espera de un mesías que vuelva por los muertos.

«Though we have tried to awaken them — and there are a few who have awakened and arisen — most were also taught that a devil of some sort would appear and try to tempt them into arising. Thus they also know that to be a truth. So no matter who tries to awaken them, they refuse to wake up.» — y explica por qué no despiertan, que también les enseñaron que un diablo intentaría tentarlos a levantarse.

«And it may take thousands of years before they realize they are alive and thus awake from their slumber. A most unfortunate teaching.» — Ramtha mide en miles de años la salida de ese estado y llama desdichada a la enseñanza que lo produce.

«That is the only painful place there is, the plane where entities have believed such understandings into an absolute knowingness. And as far as you can see there, you have brothers who are lying in slumber. Every other plane is magnificent life.» — donde deja ese plano por único lugar doloroso, producido por creencia y no por castigo.

«Now for you to know the reason you will see your mother as light is not that she is greater than you. The light is the radiant speed at which her essence vibrates; it is the speed that gives off that light. Yet you possess the same thing. When you see the light of the entity, it is simply because she is in a greater vibration interacting with a lower plane.» — Ramtha explica la luz de los muertos por velocidad de vibración y no por superioridad, y se la atribuye también al que pregunta.

«There is a host of entities from the fifth plane who are gathered in this very audience, for there are entities who are a part of this audience whom they love. They are the glimmering lights that you may see out of the side of your eye. If you look at them directly with the part of your eye that is predominantly made up of cones, you will not see them, yet they are here.» — y da una prueba de visión lateral para las luces que dice presentes en la sala, con los conos del ojo por razón de que no se vean de frente.

«Good. A good thing to know: Never believe in anything. Never. That is convincing yourself of something you have yet to know and understand through experience. And belief is very dangerous because, in belief, you are placing your life, your attitudes, and your trust in something which has not founded itself as a truth within your being, which causes you to become very vulnerable. And in that state of vulnerability, you can be manipulated, accursed, damned, and can lose your life, all because of belief.» — Ramtha prohíbe creer, incluido creerle a él, y llama peligrosa a la creencia por dejar al que cree manipulable.

«Know whatever it is you wish to know, and you can do that simply by asking for the understanding and then listening to the feelings within your being. Always trust the wisdom of your feelings. Never go against them and try to force a belief upon yourself that doesn't feel good inside.» — y pone el sentimiento propio por criterio, con la orden expresa de no forzarse una creencia que no siente bien.

«Another thing: Learn to have compassion for murderers and slayers, for they have a terrible working through of emotion that they must deal with when their conquest is finished, and that often takes millenniums. The slain has a body within the next moment. The slayer never forgets.» — donde Ramtha pide compasión para el matador y no para el muerto, con la asimetría dicha en dos frases: el muerto tiene cuerpo al momento siguiente y el matador no olvida.

«If you were to pass this plane at this time, you would go to the fifth plane of heaven called paradise, for that is the greatest understanding of which you could be aware.» — Ramtha adjudica a un estudiante el quinto plano y lo hace depender de lo más alto que ese estudiante puede concebir.

«But you cannot begin to entertain these understandings or embrace them as ideals until you first come to know and understand what you are now expressing, for wisdom builds upon itself to encompass greater and greater understanding.» — y pone un orden en la serie, que la sabiduría se construye sobre sí y no se salta escalones.

«For example, you cannot truly see or be aware of the beauty of all life or express the depths of love and compassion for others until you have first seen your own sublime beauty and expressed love and compassion for yourself.» — con el caso que da del orden, que el amor a lo de fuera exige haber amado lo propio.

«You could not go to a plane of a more unlimited understanding because you have yet to perceive that such an understanding exists, for it has not become the reality of self.» — donde el techo de cada quien es lo que alcanza a percibir, no lo que merece.

«That is why I am teaching you how to become more unlimited in your thought processes, for the more unlimited your thinking becomes, the more unlimited your life shall become, wherever you are.» — Ramtha declara el fin de su propia enseñanza, volver ilimitado el pensamiento para que lo sea la vida en cualquier plano.

«Those whose thoughts are steeped in guilt, judgment of self and others, and bitterness and hatred toward their brothers will leave this plane only to continue to experience those attitudes until they learn from them, until they have had their gut full of them and realize that there are grander ways to be and greater heavens to experience.» — y la consecuencia para quien lleva culpa, juicio y amargura, que seguirá con esas actitudes después de morir hasta hartarse de ellas.

«This plane that you are upon is the first plane, the plane of three-dimensional perception. This is the plane where entities gain the understanding of God in the form called matter. And it is a great mastery to live here, for you must enter this plane through the birth processes and survive the limitations and instincts of flesh.» — Ramtha nombra primer plano a este, el de la percepción tridimensional, y llama maestría el solo hecho de vivir aquí.

«And I wish you to know that this place of yours called Earth is only one of innumerable places where an entity can experience and express through an» — y niega a la Tierra toda singularidad, con innumerables lugares equivalentes donde una entidad puede expresarse; la frase se corta al cambiar de plana.

«The second plane is the plane of those who are experiencing for their understanding pain, remorse, and guilt. The plane of the third is called the plane of power. That is the plane where one seeks to control and enslave others not through copulation or physical means — for they do not have that — but through what is termed mind thoughts, trying to get all to see their point of view.» — la descripción de los planos segundo y tercero, el del dolor y la culpa y el del poder, donde el dominio se ejerce por pensamiento y no por medios físicos.

«The fourth is the plane of love. All on this plane love deeply but, unfortunately, they cannot express that deepness. Thus they are living a light-level existence in which they are experiencing great love but without the ability to express that love.» — y la del cuarto, donde el amor se siente hondo y no se expresa, que es el que antes adjudicó a la madre del estudiante.

«The fifth plane is called paradise. It is the first plane that has the enrapturement of what is called the golden light. Imagine a light that is like the light from your sun but it is golden. On the fifth plane, that color envelops all things and yet all things retain the vividness of their unique colors. And there, there is no night, only the golden light.» — Ramtha nombra paraíso al quinto plano y lo describe por una luz dorada que envuelve todo sin borrar el color propio de las cosas, y sin noche.

«And music — wondrous music — is heard, for the light that envelops all things vibrates at the tone of its color in a wondrous harmonic movement. This harmonic movement is the breath of life there, not air. Thus on the plane of paradise, one breathes sound and music and lives in light.» — y sustituye ahí el aire por el sonido, con la armonía de la luz por aliento de vida.

«Mastery of the sixth and seventh levels of understanding is not as easily accomplished on the plane of demonstration because those understandings are beyond demonstration.» — donde Ramtha pone un límite a lo que este plano puede enseñar, porque los dos niveles últimos quedan fuera de toda demostración.

«And on the plane of paradise, there are entities who are billions of years old who have found paradise to be such a wonderful place that they do not realize there is yet more to come.» — y consigna que en el paraíso hay quien lleva miles de millones de años sin advertir que falta camino.

«On the fifth plane you have the power to express and manifest your love. And whatsoever you desire in the moment, so it will come to pass.» — Ramtha describe el quinto plano como lugar donde lo deseado ocurre en el momento, con el ejemplo del pescador y su lago.

«Entities there cannot imagine a place being greater than that one. That is why it is called paradise. And it is a difficult plane to achieve for those who have not realized and expressed love.» — Ramtha explica el nombre del paraíso por no poder imaginarse nada mayor desde allí, y lo declara difícil de alcanzar para quien no ha expresado amor.

«Once one has expressed upon the fifth plane for a while, he will eventually question the essence of the light that envelops all things and why he has deserved to be there. Many do not question why they deserve to be in paradise; they merely accept it.» — y consigna que la mayoría no se pregunta por qué merece estar allí.

«Then he will begin to see a splendid life-force energy that has an equalness, an equality with the light, with the flora, with the fishes, with the lake, with the poplars in their cinnamon color of autumn. And he will begin to contemplate the equalness of all these things. When he has done so, he will begin to see that no thing is separate, that all things are in a flow of oneness.» — donde el paso al sexto plano empieza por advertir la igualdad de la luz con la flora y con los peces, y de ahí que nada esté separado.

«The sixth plane of heaven is beyond words, for words cannot describe how you — who believe yourself to be separate from the plant and the wind and the one who sits next to you — can be completely at one with something, yet unique and separate from that which you are at one with.» — Ramtha declara al sexto plano fuera del alcance de las palabras y lo describe por una unidad que no borra lo único de cada cosa.

«But the plane of the sixth is the door to the seventh, for whatever one perceives and knows to be a reality, he will always become completely. So when one sees only God in a oneness and lives in that sphere of oneness, he will become that which he sees and lives with. And the superlativeness and supremeness of that becoming are the seventh heaven.» — y da el mecanismo del paso, que uno se vuelve por completo aquello que percibe y sabe real.

«Now the seventh: Imagine a brilliance that is greater than brilliance, and the evolving core of the brilliance is of a hue of such color that the color no longer has brilliance but is in a state of emitting brilliance. In the core of that brilliance there are flashes of such wonderment. And the sea that the core is in is moving and expanding and rolling upward. And as the core rolls upward, the brilliance of the core emits a spectacular light review. And as the light review goes off into the perimeters of the brilliance, the core continues to evolve, to be.» — la descripción que Ramtha da del séptimo plano, un núcleo que emite un brillo que ya no es brillo sino estado de emitirlo.

«That which reaches out of the core is you. That which is called you — who reaches out of the core to add to the spectacularness of the brilliance — is one who has contemplated the thought of the core and has become it in a unique form ongoing.» — donde identifica al lector con lo que sale de ese núcleo por haberlo contemplado y haberse vuelto él.

«Very poor be my words, for the vision must go beyond the bounds of space, time, and measure — beyond the limitation of speech — into an emotional understanding.» — Ramtha declara pobres sus propias palabras para esto y remite a un entendimiento emocional fuera del espacio, el tiempo y la medida.

«But most entities keep coming back to this plane because they have lived many lives here and this is familiar to them; this is home to them. It is their roots, as it were.» — Ramtha da por causa común del regreso que este plano les resulte familiar, casa y raíces.

«whom they have great emotional attachments, which may arise from guilt or hate, as well as love. So when they pass this plane, their attachment to this place and to other entities creates an emotional tie that draws them back here life after life after life.» — y el apego emocional a quienes quedan, que nace lo mismo de la culpa y del odio que del amor; el tramo arranca donde el troceo reanuda la frase cortada.

«Then there are those adventurers who go to many other places to experience there and then bring their understanding and experiences back to this plane. And there are yet others who are complete with the experiences of this plane and never again return here but go on to other places.» — con las otras dos clases que reconoce, los que traen de fuera lo aprendido y los que ya no vuelven.

«There is no one who sits aloft, master, and governs or directs any one entity to choose a particular plane or place for expression, regardless of how the entity expressed in a prior life.» — Ramtha niega que nadie asigne plano a nadie, cualquiera que haya sido la vida anterior.

«Now the fifth plane is a plane where entities readily manifest through their thoughts — which is their voice — whatever they imagine, whatever they desire, and in but a moment it appears.» — donde el pensamiento hace de voz y lo imaginado aparece al momento.

«And there is something more, for there are still two heavens beyond them that they cannot see, for they have not reckoned with those understandings in their thought processes nor expressed them in their lives. To experience those planes, they have to see God in all things and be as God is.» — y el límite del que está en paraíso, que no ve los dos planos siguientes por no haberlos pensado ni vivido.

«After a short time upon the plane of paradise, this master began to ponder whether there was something more, and he called for help. And there is always help.» — Ramtha cuenta el caso de un hombre en el quinto plano que pide ayuda al preguntarse si hay algo más, y declara que la ayuda siempre llega.

«Though I have many friends here, the woman I love is not with me. And that is not all that troubles me. Where is God? I see all these wondrous things. I have all these wondrous things. But where is God?» — con lo que al hombre le falta en el paraíso dicho por él mismo, la mujer que ama y el Padre a quien no ve; la voz es la del personaje del relato.

«The man looks into the water, and what does he see? He sees before him his last expression upon this plane: from the time he was a babe suckling upon his mother's breast, to the changing of his sweet bottom, to youth and skinned knees and lost marbles, to young manhood and seducing some unwilling participant, to manhood, marriage, and love forever, to children and opportunities, labors and friends and finances.» — y el repaso de la vida entera en el estanque, de la teta materna a las finanzas, como forma que el relato da a la revisión.

«The entity says, “You have done well. You have done very well indeed, save for this: You never sought to know who your Father is, and you always separated him from yourself and all life.» — la única objeción que la entidad sabia le hace en el relato, no haber buscado quién es su Padre y haberlo separado de sí y de la vida.

«The greatest part of your love for your wife was giving her the things that she adored so much. And in that regard you have done quite well, save for this: You never loved yourself enough to allow her to love you in spite of all the things you gave her. You never really appreciated how grand you truly are, the giver of all those things.» — y la segunda, haber dado sin dejarse amar, por no apreciarse a sí mismo como dador.

«So to ease your troubles, let me suggest this to you: Go back. It is there that you have expressed, and it is there that you have gained. And this time, you will have for yourself the mastery of loving yourself, expressing the love within your being, and seeing God in the beauty of all things.» — donde el regreso a este plano se propone como sugerencia y no como sentencia, con tres cosas por aprender.

«If you decide to return, let me suggest that you choose carefully who you shall be, so the role that is laid out before you will give you the opportunity to become who you are and to understand what you have yet to understand.» — y la elección del papel queda del lado de quien vuelve, escogido por lo que le falta entender.

«The entity replies to him, “When you know yourself, you will know him.» — la respuesta que el relato pone en boca de la entidad sabia cuando el hombre pregunta cómo reconocerá a Dios.

«All you need do, master, is decide when you would like to present yourself known. Any time period, any place» — donde el momento de volver queda al arbitrio del que vuelve; la frase se corta al cambiar de plana y sigue diciendo que cualquier tiempo y lugar servirían.

«“Of course. When you lived once before, he was your father and you were his son. So, you see, we are only repeating this once again.» — y la inversión de papeles entre padre e hijo, dicha por la entidad del relato como repetición de lo ya ocurrido.

«From the time you are a small boy, you will adore your grandmother. By the time you are a man, she will have passed from the plane. Thus what has helped you to speak the love that is in your heart will have done its bidding; then it will be time to bring in new issues of seeing God in its beauty.» — con el plan que el relato traza para lo que el hombre debe aprender en la vida siguiente.

«He may choose to take possession of the body upon conception or he may wait even till a year after birth to become the child.» — Ramtha deja abierto el momento de entrar en el cuerpo, de la concepción hasta un año después del nacimiento.

«Thus he thrusts forth himself and, in the twinkling of an eye, he has forgotten who he is. And the first thing he knows is the coughing in his throat and someone wiping his eyes and wrapping him in things that are ever so small.» — y sitúa el olvido de quién se es en el instante mismo de entrar.

«This story that I have told to you is a truthful one. The entity of high regard and light did not choose for this master his life expression. He merely helped him to see it by taking him to a place, a magical pond, where his soul could be laid bare and he could review his life and determine from that the experiences he so needed.» — Ramtha declara verdadero el relato y retira a la entidad sabia toda decisión, que deja en el estanque donde el alma se ve.

«Even as a young babe in that life, this entity already knew how to love. It was how to see God in himself and then become it that he had to master. And so he did. The entity's name was Buddha.» — y al cerrar nombra Buda al protagonista del relato, que hasta esa línea el capítulo había dejado sin nombre.

«Always you have chosen. Always you have the will to choose. None choose for you. Had the man who lived in paradise not made an effort to become more and to see God through the beauty of this plane, he would still be on the fifth, and your world would not have been blessed by his great wisdom and light.» — donde el capítulo cierra devolviendo la elección entera al lector, con el caso de Buda por ejemplo de lo que se pierde quien no elige más.

«“Death is not a necessary rule in this kingdom. It is far easier to take the body with you. Then you never have to be born again through the birth canal and come into a consciousness which regretfully does not accept your memory.” — Ramtha» — el epígrafe firmado del capítulo séptimo, donde Ramtha pone la muerte como regla prescindible y la ascensión como salida más fácil; el cuerpo del capítulo repite el pasaje en la plana 85.

«But all who have passed from this plane and want to come back into this level are waiting for entities to bring forth children. Those who have given forth offspring in lives past always have genetic patterns of life — what you term parents — through which they can return.» — Ramtha describe la vuelta como espera de un vehículo, con el patrón genético dejado por los propios hijos.

«Most will choose parents who are familiar to them, entities who have been children or parents to them in other lives. Yet there are entities who choose parents that they do not know, only because they provide a vehicle through which to express on this plane. For some, there is often no vehicle to come through when they desire to return, and they may have to wait hundreds of years before they find an available embodiment that suits them.» — y consigna que puede haber siglos de espera cuando no hay cuerpo disponible que sirva.

«No one is really the mother or father of anyone else. All are sons and daughters of the Mother/Father Principle of life called» — donde retira el parentesco a padres e hijos y hace a todos hijos de lo que llama el Principio Madre Padre de la vida; la frase se corta al cambiar de plana.

«All here are brothers and sisters to one another, siblings to one another. Your children and your parents are really siblings to you and an equal part of the mind of God.» — y la consecuencia, que hijos y padres son hermanos y parte igual de la mente de Dios; el tramo arranca donde el troceo reanuda la frase cortada.

«Each entity knows before he comes here that he is not coming back to be the grand beauty or the wealthy entity or the wretched pauper. He comes here because he wants to live here and to be enterprising in emotional learning on this level, to obtain emotional understandings that he wants to fulfill within his being. That is the true treasure of your life experiences, whether here or on other planes or dimensions, for that is the only thing that remains with you throughout eternity.» — Ramtha pone el aprendizaje emocional por único motivo de venir, y lo llama lo único que permanece.

«The entity who has chosen you, master, was what is termed your father's father's father. It is returning through the lineage which it set into motion over a century ago.» — y adjudica a una estudiante embarazada un bisabuelo suyo por hijo que vuelve.

«This plane is the density of matter because thought has been expanded into a vibratory frequency called light, which then has been slowed in its vibratory frequency to become electrum, and from electrum to become gross matter, and from gross matter to become the solidity of this plane. The matter of this plane is thus light that has been slowed in its vibratory frequency and taken to its densest form.» — la cadena que Ramtha da de la materia: pensamiento vuelto luz, luz frenada en electrum y electrum en materia gruesa.

«In order for everything here to have the same density, everything has to vibrate at the same frequency. Thus your body is vibrating at the same frequency as the chair in which you are» — donde la densidad común exige una misma frecuencia para el cuerpo y para la silla; la frase se corta al cambiar de plana.

«seated. This level exists to you because the senses of your embodiment have been designed to perceive the slowest frequencies of light called matter.» — y la razón de que este plano exista para quien lo habita, que sus sentidos están hechos para las frecuencias más lentas de la luz.

«Because you are in your essence a light energy that is of a greater vibratory frequency than the density of matter, if you did not possess an embodiment of matter you would pass through the matter of this plane.» — donde el cuerpo queda como lo único que permite a una energía de luz interactuar con la materia en lugar de atravesarla.

«The only other way to have a body in order to experience this plane is to be born through the birth canal, wholly maintain the integrity of self, and activate the entirety of the organ called the brain. Once you have opened your brain capacity to full use, you can at will command the body to raise its vibratory frequency to the point where it goes out of the frequency level of matter and into the vibratory frequency of light. That is called ascension.» — Ramtha da la segunda vía de tener cuerpo aquí, nacer, guardar la integridad de uno mismo y activar el cerebro entero hasta poder mandar al cuerpo subir de frecuencia.

«Ascension is simply the means of taking the entirety of your being into another dimension of your accepted consciousness. Death is certainly one way to get there, but that means allowing the structure of the embodiment to fall into age and decay and to be no longer. Then you are without the embodiment. Ascension is taking your embodiment with you.» — y opone muerte y ascensión por una sola diferencia, si el cuerpo se deja o se lleva.

«Those who have ascended this plane have mastered the ultimate, which is death. They have learned how to raise, through the power of their thought, the vibratory frequency of the body's molecular structures to the point where the body is taken with them into a light existence, thus forever bypassing death.» — donde la ascensión queda definida como maestría sobre la muerte por elevación de la estructura molecular.

«You see, master, when you take your body with you, the body can be raised and lowered upon any frequency level you choose. So if you choose to come back into this frequency, you never have to look for another body, with another ego, in order to exist in another life, with another family, in another country.» — Ramtha explica la ventaja práctica de ascender, no tener que buscar otro cuerpo ni otro ego ni otra familia para volver.

«Once you master ascension, you maintain your body forever and can come and go at will with your own embodiment. Then any moment you wish to be a part of this plane again, all you have to do is lower the bodily vibrations to where it vibrates at the same frequency as this plane, and here you are.» — y describe el ir y venir a voluntad bajando la vibración del propio cuerpo hasta la de este plano.

«All here are capable of ascending, for that which lurks behind the illusion of flesh is the creator of all universes.» — Ramtha declara a todos capaces de ascender, por ser creador de universos lo que se esconde tras la ilusión de la carne.

«When you learn to master judgment against your thoughts and allow yourself to receive all thought, you have the power and the ability to become any ideal that you envision.» — y pone la condición: dominar el juicio contra los propios pensamientos y admitirlos todos.

«You can take your thought, concentrate it on the body, and command the body to vibrate faster. The body will then elevate towards the ideal that the thought holds steadfast for it. The whole of the body will begin to vibrate at a greater rate of speed. As it does so, the temperature of the body will rise and the body will begin to take on a glow. As it continues to vibrate faster, the matter of the body will go into pure light and then into pure thought. Then that which was seen is seen no longer.» — la secuencia física que describe, calor, resplandor, luz pura y pensamiento puro hasta que lo visto deja de verse.

«Ramtha: On the contrary, master, ascension is very easy to achieve. In truth, it is simpler than dying. What is difficult to achieve is mastering judgment against your thoughts. What is indeed difficult to achieve is mastering the illusion of time in order to allot yourself the patience to do it.» — Ramtha declara la ascensión más simple que morir y traslada la dificultad al juicio sobre uno mismo y a la ilusión del tiempo.

«Death is an accepted reality on this plane, which all think must be; thus it has become a reality. Entity, the only reality is life; everything else is an illusion. Illusions are thoughts, that are games, that become realities.» — donde la muerte queda como realidad aceptada por todos y por eso vuelta real, y la única realidad es la vida.

«Ramtha: No one has to die. You will die only if you believe you will. But the body need not ever die. The Gods who designed it did not design it to last for only a fleeting moment in time. They designed the body to live off its glands, not its organs. And through a flow of hormones from the glands, the body was designed to live hundreds of thousands of years and never grow old. That was how it was programmed in its cellular structures. Only a short time ago in your history, entities lived to be thousands of years old.» — Ramtha sostiene que el cuerpo fue diseñado para vivir de sus glándulas y no de sus órganos, y por cientos de miles de años sin envejecer.

«Your soul, which sits beside your heart, governs the entire body through its emotional structure. The soul is what causes hormones to be dispensed throughout the body in order to maintain life in the embodiment. The soul does not do this on its own but rather under the direction of your attitudes and thought processes.» — y sitúa el alma junto al corazón, gobernando el reparto de hormonas bajo la dirección de las actitudes.

«Because of your attitudes here, the hormones cease to be created in the body after puberty. When they are no longer created, a death hormone is activated in the body and the whole body begins to break down, to grow old, and to die.» — donde nombra hormona de la muerte a lo que se activa tras la pubertad y descompone el cuerpo.

«The death hormone is activated in the body because you live in guilt and self-judgment and the fear of death. And to you, beauty is based wholly on the appearance of youth, not on the character of one's being.» — y le carga la causa a la culpa, al juicio sobre uno mismo, al miedo a morir y a medir la belleza por la juventud.

«You anticipate death by purchasing insurance to bury yourself. You purchase insurance to protect your treasury if you become ill or diseased.» — con los seguros de entierro y de enfermedad por ejemplo de esa expectativa.

«The body is only a servant, an instrument of collective thought. It is a magnificent creation, the most refined instrument there is. But it was not created to have a mind of its own. It was created specifically to be a servant, and it will live only as long as you allow it to live. If you accept thoughts of old age — expecting the body to wither away and die — or deny yourself love and happiness and joy, your body will gradually descend itself into the corruption of death.» — Ramtha hace del cuerpo un siervo sin mente propia, que vive lo que se le permita vivir.

«A great hypocrisy exists here because you refuse to believe in the unseen, yet you wholly worship and are enslaved to time.» — Ramtha pone la hipocresía en creer en el tiempo, que no se ve, y no en lo demás que no se ve.

«You have the power right within you, right where you are, to reverse the age of your embodiment back into youth and to live on and on and on. How? Simply through your attitude. If you do not want the body to age and die, change your attitude. Let your attitude say that the body will live forever, and so it will.» — donde la reversión de la edad queda a cargo de la actitud sola.

«Never have the word “old” in your vocabulary understanding. Have “forever” in your understanding. Cease the celebration of your birthdays, for that only gives credence to the aging process. If it pleases you to acknowledge your birth, do so, but reverse the count of your years and become younger. When you do not expect your death, you will never know it.» — y las medidas prácticas que da, quitar la palabra vieja del vocabulario y dejar de celebrar cumpleaños o contarlos al revés.

«Always live in the present. Never acknowledge any future other than this Now. Your Now will be eternity if you permit it to be so. Never contemplate how long you are going to live, for you will always live. Contemplate the foreverness of your body, and so it will become. That is simply how it is.» — Ramtha manda vivir en el presente y no calcular cuánto se vivirá, con la foreverness del cuerpo por objeto de contemplación.

«Speak to your soul, which is the lord of your being, and command it to bring forth the enzymes of youth, and it will. Know that the body can live forever. And how does it live forever? By telling it to.» — donde nombra al alma señor del ser y le manda producir lo que llama enzimas de la juventud.

«Immortality is achieved only when one does away with the understanding of mortality. This travesty called death could be eliminated by the whole lot of humanity if they lived not in the» — y condiciona la inmortalidad a suprimir el entendimiento de la mortalidad; la frase se corta al cambiar de plana y sigue con el vivir en el Ahora.

«This shall be eliminated here in the years to come, for time will be no longer and these understandings will have become a living reality in everyone upon your plane. Then death will have become a senseless no-thing.» — Ramtha anuncia que la muerte quedará eliminada en este plano cuando el tiempo deje de ser.

«Ramtha: That is indeed how Yeshua ben Joseph did it. That is what I did. That is what Buddha did. That is what Osiris, Om Akad, Yukad, and Rackabia did. And there have been thousands more that you are not even aware of.» — Ramtha pone la resurrección de Yeshua ben Joseph, lo suyo y lo de Buda bajo una misma operación, y añade a Osiris, Om Akad, Yukad y Rackabia, nombres que el volumen no explica; la pregunta del estudiante hablaba de Jesús.

«Ramtha: Very few will ascend in this life, for few will truly realize and appreciate what is being taught here. Most will die because they acknowledge age and deterioration, and they care for the splendid machine that carries them only to the extent that it looks good. Thus they will age and the body will fall into corruption, and it will die. Then the Spirit and soul shall be freed of their union with the body. However, in order to come back to this plane of density in matter, they will need a vehicle through which to express; thus is the rebirthing of masters.» — y consigna que casi nadie ascenderá en esta vida, por reconocer la edad y el deterioro y cuidar el cuerpo solo por su apariencia.

«Most here will die. But that does not mean that that is all for them. It simply means that the mask of the embodiment is removed and they will have to take up another. But if they do choose to return here, they will be returning to a consciousness that will facilitate ascension, for soon it will be an understood and accepted reality.» — donde la muerte queda reducida a quitarse una máscara, con la ascensión vuelta realidad aceptada para quien regrese.

«The only thing that you need do in regard to your body, master, is don't worry about how it looks. Know that it is beautiful at all times, and your baby will feel the same when it emerges. No matter how large you have gotten, it will be a happy soul.» — el consejo que da a la estudiante embarazada, no preocuparse por el aspecto del cuerpo porque el hijo sentirá lo mismo.

«And, master, when you rear your sibling, never tell it that life will be sweeter when it grows up. That is a very limiting thing to do to another entity.» — Ramtha llama limitante decirle a un niño que la vida será mejor de grande; el volumen hace que llame hermano al propio hijo.

«Create the understanding that every moment of its life is important. Allow your child to grow slowly and to be a child as long as it desires to be. Then you will be a wondrous blessing to one of your beloved brothers and can share in its joy of this plane.» — y cierra el capítulo pidiendo dejar al niño ser niño mientras quiera.

«“God the Father is compulsive, contemplative thought called life, an ongoingness that can never stand still any more than your own thoughts can. In order for thought or life to be an ongoing expansion into forever, it must have a reason to continue. The reason is you. Each of you became a part of the mind of God so that, through you, life would continue to expand itself into forever — which indeed has no measure in time — for forever is in this moment. It is the ongoingness and the eternity of Now.” — Ramtha» — el epígrafe firmado del capítulo octavo, donde Ramtha hace del lector la razón por la que el pensamiento sigue expandiéndose; el cuerpo del capítulo repite el pasaje en la plana 92 y el troceo espacia las letras del epígrafe.

«Who set the lights into the heavens? Who designed the loveliness of flowers and the magnificence of trees? And who created the enigma and the wonderment called man? 'Twas not God, the totality of life. It was you, the Gods, the wonderful sons of an all-loving Father who created all that is — all. The Father is the substance, the thought mass from which all things come. But you who possess the capacity to think, and the capacity to feel, and the divine essence of free will, are the supreme creators in life.» — Ramtha reparte la creación en dos: el Padre es la sustancia de pensamiento y los creadores supremos son los lectores.

«Ponder for a moment a fantasy. Think of a fantasy that is exciting, thrilling, volatile to your being. Now feel all the emotion of that fantasy. That is how your universe was created. That is how man was created. That is how everything is created.» — y da la fantasía sentida como modelo del acto de crear un universo.

«You are not the bastards of the universe; you are the creators of it. You are the supreme intelligence of God expressing in your own creation called man, and all life stands awaiting your presence, your thought, your feeling.» — donde el capítulo invierte la posición del hombre en el cosmos y lo pone por inteligencia suprema de Dios expresándose en su propia criatura.

«Without your creative value, nothing would be recognized for what it is. What would be the reason for the life and the beauty of a flower if there were no one to appreciate its loveliness? It would have no meaning here without you.» — Ramtha hace depender el sentido de la flor de que haya quien la aprecie.

«Are you not the creatures of supreme intelligence? Indeed you are. You did not evolve into that. You have always been that.» — y niega expresamente la evolución hacia la inteligencia, que declara siempre habida.

«In your Book of Books it says, “In the beginning was the Word, and all was with the Word.” Most improper. The word was nothing without the thought, for thought is the basis and creator of everything that is.» — Ramtha objeta la apertura del Evangelio de Juan, que llama el Libro de los Libros, y pone el pensamiento antes que la palabra.

«And God always would have been thought without form had he not contemplated himself, turned and bent inward unto himself the thought that he was. When the Father contemplated the thought that he was, he expanded himself into a unique form of himself, for any time a thought is contemplated, the action of pure reasoning expands the thought. The thought becomes more; it becomes greater.» — donde la contemplación de sí es lo que saca a Dios de ser pensamiento sin forma, porque razonar expande lo pensado.

«What gave the Father the desire to comprehend himself into a greater existence? Love. The very essence, the very purpose of» — donde Ramtha nombra amor a lo que mueve al Padre a comprenderse en una existencia mayor; la frase se corta al cambiar de plana.

«contemplative thought is love. It was the love of God for itself that gave it the desire to contemplate itself into a unique, expanded form of itself.» — y ahí el amor de Dios por sí mismo queda por causa de que se contemplara en una forma única y expandida; el tramo arranca donde el troceo reanuda la frase cortada.

«From that movement of love, all of you were born, for when God embraced and loved itself into a greaterness, all of you became that which God expanded itself into. Each of you became in that same wondrous moment an illustrious part of the first contemplated, expanded thought.» — Ramtha fecha en ese movimiento el nacimiento de todos, como partes del primer pensamiento expandido.

«Being the first created unit of God the Father, each of you became a God of God, a son of the Father, and a part of the divine intelligence called the mind of God. You, the Gods, are the only creation that is directly of God. You are the only creation that is ever the complete duplicate of what the Father is, for you are the Father in an expanded form of himself. All that the Father is, he is infinitely in the composite of his beloved sons.» — y declara al lector única creación directa de Dios y duplicado completo del Padre en forma expandida.

«For the purpose of going onward, the Father gave each of you the only thing that ever is or ever will be: the totality of thought, which is the totality of God. Each of you were given by the Father, for the Father, all that you are: a divine intelligence and a sovereign, creative will. Through that intelligence and freedom of will, you were given the power to take from the thought that the Father is and expand yourself according to your own contemplative thought processes.» — donde lo dado es la totalidad del pensamiento, con inteligencia divina y voluntad creadora soberana por instrumento.

«God, the divine mind, continuously expands itself and becomes more through each of you. Whatever you become in your own expansion, the Father readily becomes. And whatever the Father has come to be — through the expansion of all of his beloved sons — you may readily become, for each son stands in receivership of whatever the Father is. Thus through your contemplative thoughts, you can always be what God is: an ongoing, expansive, extraordinarily wonderful kingdom.» — y el trato en los dos sentidos, que el Padre se vuelve lo que cada hijo llega a ser y cada hijo puede volverse lo que el Padre ha llegado a ser.

«When thought contemplated itself in your beginning, what it expanded itself into was the principle of thought called light. Light was created first because whenever thought is contemplated and expanded, it is always lowered into a vibratory frequency that emits light. Light is thus the first lowered form of contemplated, expanded thought.» — Ramtha pone la luz por primera forma rebajada del pensamiento expandido, y hace de eso una regla general.

«Your original heritage goes back to the birthing of light, for each particum of light born of the first contemplated thought became an individual, a God, a son. Thus all became what is termed lightbeings at the birthing of creation.» — donde cada particum de luz de aquel primer pensamiento es un Dios, un hijo, y todos quedan siendo lightbeings.

«The light emanating from the space of thought became adjacent to and part of the mind of God, the flow of all thought, termed the river of thought.» — y nombra río del pensamiento al flujo del que esa luz queda siendo parte.

«That divine light, which is your original and permanent body, is the Spirit of your being or what I call the God of your being, for your Spirit is God, the mind of God in singular form. To this day you still possess the original Spirit, the original God self, the original body of light that you became in all of your glory the moment thought, your beloved Father, contemplated and expanded itself into light.» — Ramtha identifica al Espíritu con ese cuerpo de luz original y permanente, que declara conservado hasta hoy.

«So your soul was created through your creative force in order to capture the river of love that issued forth from God the Father. It was created for the purpose of captivating thought from the ongoing flow of the river of thought and putting it into a stillness — what is termed memory — in the form of emotion.» — y da al alma la función de detener el pensamiento en memoria bajo forma de emoción, porque la emoción que pasaba por el Espíritu era fugaz.

«Your soul, which is housed within your Spirit, is what has enabled you to be a creative principle. For in order to create, you must have the ability to hold the image of thought clear and steadfast in memory. By doing so, you can contemplate the thought and expand it into the creative values that you call reality.» — donde esa capacidad de sostener la imagen quieta es lo que hace creador al lector.

«must have the thought of a flower emerge. The thought of a flower is taken from the flow of ongoing thought, which the Spirit or light of your being is at one with. The thought is then held clear in the soul as an image, in the form of emotion.» — con el ejemplo de la flor, cuyo pensamiento se toma del flujo con que el Espíritu es uno y se retiene en el alma como imagen; la frase empieza en la plana anterior.

«Through desire, you can now recall the image of the thought “flower,” contemplate it, and expand it into whatever unique form, color, or height you desire. Now you can uniquely create a flower however you wish and at any moment you wish. By holding the thought perfectly still in memory, you may paint its picture perfectly.» — y el resto de la operación, contemplar la imagen retenida y expandirla en la forma y el color que se quieran.

«Without your soul, you could not expand the Father into created form, for you could not make thought stand still in order to contemplate and expand it into creation.» — donde el alma queda por condición de toda creación, por ser lo que hace estar quieto al pensamiento.

«Now what you term creation is really the value of life that has always been. There is no beginning to creation and certainly there is no ending to it. And the creators from the substance of thought are all of you, the light-entities, the Gods. Everything has been created by the sons from the thought that the Father is, and whatever the sons create becomes the expanded self of the Father.» — Ramtha niega comienzo y fin a la creación y deja a los hijos por únicos creadores desde la sustancia del Padre.

«Each thing of matter has come forth from a thought that was embraced into emotion to form an ideal of creation. Before anything was ever created, the thought of it was first envisioned through the soul as an ideal. All things of matter were created from a thought ideal envisioned by the Gods and put together by them from the matter that the Father is.» — Ramtha hace pasar toda cosa material por un ideal previo en el alma, compuesto después con la materia que es el Padre.

«Now all matter is surrounded by light. Your scientists are beginning to suspect — and they are correct in their suspicion — that if you take light and lower or slow its vibratory frequency, it becomes gross matter. And where did the light come from? Thought, God.» — y consigna que sus científicos empiezan a sospechar lo mismo, que la luz frenada se vuelve materia gruesa.

«Whenever you contemplate thought and emotionally embrace it, the thought expands into the vibratory frequency of light. If you slow the movement of the particles of light and condense it, you create electrum, an electromagnetic field that has positive and negative poles, which you call electricity. If you slow and condense the thought still further, beyond the electromagnetic fields, the electrum coagulates into gross matter. Gross matter then coagulates into the molecular and cellular structures called form.» — la escala completa que el capítulo da, de pensamiento a luz, de luz a electrum y de electrum a materia gruesa y a forma.

«All things are created by taking that which has no speed — thought — and expanding it into that which does — light — and then slowing the light down until you create this and that and all that is around you.» — y el resumen de esa escala por la velocidad, de lo que no la tiene a lo que sí.

«So your first movement was the recognition of what is termed the science of thought into matter. And that science was never taught; it was simply understood, for it was a process of life that you were involved in. It was from that science, from that understanding, that created forms began.» — Ramtha llama ciencia del pensamiento a la materia a ese proceso y declara que nunca se enseñó, solo se entendió por estar dentro de él.

«In the beginning of created forms, the Gods contemplated themselves, the lights that they were, and created the ideal of light into matter by creating what are called suns. And there were a trillion billion of them without number. All of the suns were created from the focusing or the fusion of gaseous matter that resulted from the lowering of electrum. And from the great suns, the central sparks of life, rotating spheres called planets were created and thrust into their orbits. And upon the spheres, the» — donde los soles vienen de la fusión de materia gaseosa salida del electrum y los planetas de los soles; la frase se corta al cambiar de plana y sigue con las creaciones que los dioses pusieron sobre las esferas.

«Your divinity lies in that you are indeed the beginning sparks of light and that you, the creators, have created from the Father through your sovereign wills all that is — all. God did not create the universes; he is the universes. You created them from your thinking processes by feeling them in your souls.» — Ramtha niega que Dios creara los universos y sostiene que los es, dejando la creación a los hijos.

«Most of you were among the Gods who came to this place of yours called Earth eons ago, and here you created and evolved all life. Over millions of years, as you know time to be, you took from the thought that the Father is, and through your supreme intelligence and creative power you designed your ideals of creation.» — y sitúa al lector entre los dioses que vinieron a la Tierra y crearon aquí la vida entera.

«You, the light-entities, formulated living organisms here from bacteria that formed through the reaction of gaseous matter in water. That was the clay from which you created the different values of life.» — donde la bacteria formada por reacción de materia gaseosa en agua hace de arcilla de esa creación.

«But over eons of time you created the plants and animals and every other living creature upon this plane.» — y el resultado de esos eones, plantas, animales y toda criatura viviente de este plano.

«You must understand that you did not labor to create these things, for as lightbeings you were without an embodiment to labor with. Whatever you desired to create, you simply became it.» — Ramtha niega el trabajo en esa creación, porque lo que se deseaba crear se volvía uno mismo.

«In order to give substance to matter — to give personality to it, to give intelligence and design to it — you became a part of» — donde el acto de crear consiste en volverse parte de lo creado para darle sustancia, personalidad, inteligencia y diseño; la frase se corta al cambiar de plana.

«everything you created. Once each creation became a living thing of the intelligence of its creator, you withdrew from your creation, always searching for greater creations.» — y el retiro del creador una vez que su criatura vive con la inteligencia recibida; el tramo arranca donde el troceo reanuda la frase cortada.

«You are the ones who breathed into your creations the intelligence or patterns of genetic memory called instinct. That is what gave your creations a purpose for being and the means — through reproductive processes and the sharing of genes — for new species to evolve.» — donde Ramtha llama instinto a la memoria genética insuflada por los creadores, y de ahí hace salir la evolución de las especies.

«Yet the new species would still carry the intelligence of instinct, the breath of life from the great creative Gods who set into motion the patterns for evolution. That is why all living things have within them the divine essence that is the spark of life from you, the Gods, their creators.» — y sostiene que la evolución conserva ese aliento, de modo que la chispa del creador sigue en todo lo vivo.

«It was not until a food chain had been clearly established here that the Gods decided to create a vehicle of matter through which they could experience their creations and continue to express their creativity, but as themselves rather than through their creations. And for that they created the embodiment called man.» — Ramtha pone la cadena alimentaria antes que el hombre, y hace del cuerpo humano el último vehículo creado, para que los dioses vivieran sus creaciones como ellos mismos.

«Now thought is a penetrating frequency, an essence that passes through matter. Thus the Gods, who were thought in the form of light, could become the flower, yet never smell it, never know its essence.» — y da la razón de que hiciera falta ese vehículo, que el pensamiento atraviesa la materia y no la siente.

«In order for the Gods to smell the flower, to hold the flower, to wear the flower — in order for them to know its beauty and experience its vividness — they had to create a vehicle of matter that vibrates at the same rate of speed that the flower is vibrating.» — donde el cuerpo queda definido por la exigencia de vibrar a la misma velocidad que lo que se quiere sentir.

«Man was created through a thought ideal to be a vehicle for the Gods to ride within. It was the perfect embodiment for a God, for» — Ramtha describe al hombre como vehículo hecho por ideal de pensamiento para que los dioses viajaran dentro; la frase se corta al cambiar de plana y sigue diciendo que podía alojar el alma y ser envuelto por el Espíritu.

«Now through an embodiment, the Gods could touch the flower and smell its essence, and the experience of that would be recorded forever in their souls as feelings, the treasure of their doings.» — y nombra tesoro a los sentimientos que ese trato deja registrados en el alma.

«Thus they became God/man, man/God: God expressing in the wonderment of human form; man expressing the God within him to continue his Father's expansion into forever.» — donde queda acuñada la fórmula God man y man God que el libro usa desde aquí.

«The first men came forth only after much experimentation by a group of the Gods. At first only males were created, and they were not even created with loins. The loins were inside of them so that they could reproduce themselves through the process called cloning.» — Ramtha describe los primeros cuerpos como masculinos, sin lomos exteriores y reproducidos por clonación.

«And they were rather humble creatures who would be considered very grotesque to you today. But to the Gods in those times, they were very beautiful. Unfortunately, they were not very swift on their feet; thus they were continuously made a meal of by the animals about. So the Gods tried and tested and modified them for a long time until they were worthy of complete possession.» — y consigna que eran lentos y servían de comida a los animales, de modo que hubo que modificarlos mucho tiempo.

«designed so that the memory of every thought the God embraced into emotion would be patterned in every cell and thus carried on through the process of cloning.» — donde la memoria de cada pensamiento abrazado en emoción queda estampada en cada célula y pasa por la clonación; el tramo arranca donde el troceo reanuda la frase, cortada en la plana anterior.

«When womb of man or woman was created much later, as a more perfected form of man, it permitted uniqueness and further refinement of the embodiment through the sharing of genes. The man would carry in his seed the patterns of his understanding gained to that point, and the woman would carry it in her egg. Through the act of copulation, the genetic patterns of the two would come together to create an even greater entity based on the learning and realizations of its parents.» — Ramtha pone el útero y la cópula como refinamiento posterior, con reparto de patrones genéticos entre semilla y huevo.

«Yet they were creating only a better body through this process, not a better Spirit.» — y le pone el límite que el capítulo no esquiva, que ese proceso mejora el cuerpo y no el Espíritu.

«As the understanding of the Gods living as man began to grow — as their survival necessitated it — the body was continuously perfected from its primeval form, or what you call evolved, a process which has continued for over ten and one-half million years in your counting. It has taken that long for you to become what you are this moment.» — donde lo que el lector llama evolución queda descrito como perfeccionamiento del cuerpo por necesidad de sobrevivir, cifrado en diez millones y medio de años.

«Your body is young. Man, in the uprightness of his tested mobility, is only ten and one-half million years old. But you, the lightbeings, have always been, because how does one determine the beginning of contemplative thought based on time when there wasn't anything called time? So you are ancient.» — Ramtha opone la juventud del cuerpo a la antigüedad del ser de luz, y objeta que se fije un comienzo del pensamiento cuando no había tiempo.

«All of this plane you created. That is why reality would not be here if it weren't for the lot of you. The animals are beloved, for they have been given the breath of life through you, their creators. The flowers are beloved, for they have the patterns of your beauty in them. All life does, and it is all because of you.» — Ramtha hace depender la realidad entera del lector, con los animales y las flores por criaturas suyas.

«You are God manifested as man to continue the expansion of thought into forever.» — y cierra el pasaje con la fórmula que el capítulo repite, Dios manifestado como hombre para seguir la expansión del pensamiento.

«All that you say pleases me, but I'm held back by an element of doubt as to whether all the things you teach are true. Is there anything you can tell me or do for me which will convince me that what you say is true?» — la duda que un estudiante le plantea de frente, si hay algo que lo convenza de que lo enseñado es cierto; la voz es la del estudiante.

«Ramtha: No. But I will ask you this: Tell me what is not truth.» — y la respuesta de Ramtha, que empieza por negarse y devolver la pregunta.

«Ramtha. Ah, indeed. That was my experience of how it was and how it is. That is how I remember it.» — donde Ramtha funda su relato de la creación en su propia experiencia y memoria, no en autoridad; el troceo imprime un punto en lugar de dos puntos tras su nombre.

«But I will tell you this: Listen to it again, and while all the other accounts have utterly failed to explain anything, there is no lacking in this account, and it all follows suit.» — y el único criterio que ofrece, que el relato no deje nada sin explicar y se siga entero.

«Convince you? I will not do that, for I would never convince you. Only you allow that to occur.» — Ramtha se niega expresamente a convencer y deja el convencimiento del lado de quien lo permite.

«Indeed. For the Father was, in your beginning, the Void without form, space without light. And he always would have been that had he not contemplated himself and embraced the thought that he was. When he did that, he expanded himself into light, the first expansion of thought. Of that light, all of us became. Why? To continue the expansion of the Father into forever.» — Ramtha nombra Vacío sin forma y espacio sin luz al estado previo del Padre, y pone la expansión por razón de que existan los hijos.

«From the splendid moment of our soul's birth, each of us began to evolve and expand ourselves. Our souls enabled us to captivate thought and hold it in the form of emotion. Through that we could go inward, contemplate the thought, and expand it into creativity. That is what allowed the world to come into being, the flower to be a seed into a bloom, and the animals to become and roam.» — y adjudica al alma la retención del pensamiento en emoción, que es lo que permitió que el mundo llegara a ser.

«Thought, your beloved Father, is of itself unmanifested emotion. Thought is not given credence as being until it is manifested as emotion within the soul. Once the thought is embraced and recorded in the soul, then it becomes real. Then it has design. Then it has structure. Then it has permanence.» — donde el pensamiento no cuenta como ser hasta manifestarse como emoción en el alma, y solo entonces tiene diseño y permanencia.

«It is feelings and the values of emotion that give thought credence and the form that you call reality. That is how the Father grows every moment.» — y el crecimiento del Padre queda atado a ese trabajo de la emoción, momento a momento.

«Created form is thus the evolution of thought into emotion. That is what allows matter to be created. That is what allows you to create, to evolve, to become, to express, to do whatever you choose to do.» — Ramtha define la forma creada como evolución del pensamiento en emoción.

«And you have never been judged by the life force that allows you to be what you are, for in being what you are, you expand and give credence to the mind of God.» — con la razón por la que no hay juicio, que ser lo que se es ya acrecienta la mente de Dios.

«The Father not only works through you but feels through you, is through you. You are that which he is, and that reality is being re-created every moment. That is why everything you do, that you have ever done, has always been accepted in the eyes of God.» — donde el Padre no solo obra sino que siente por medio del lector, y esa realidad se rehace a cada momento.

«But as I understand it, scientists have evidence that man has been here for only about a million years, perhaps two million at most.» — la objeción que le pone un estudiante con la datación de la ciencia frente a los diez millones y medio de años que él da; la voz es la del estudiante.

«Ramtha: For you to understand, your archaeologists have a way to date things based on the radioactivity of that which they find. What gives those things radioactivity is the light principle called your sun.» — Ramtha contesta describiendo el método de datación por radiactividad y atribuyendo esa radiactividad al sol.

«Yet the light from your sun did not directly bombard this plane for as long as your scientists believe, for your planet was surrounded by water for a long time. The water was your oceans, which were still in the atmosphere at that time. When light from your sun hit the water in the stratum, the water diffused the light; thus there was diffused light everywhere. Thus no thing was exposed to radiation as it is this day. Yet they determine the age of man through the radioactivity of that which they find, believing that the sun's rays had direct access to this plane for longer than they really did.» — y atribuye el desfase a que los océanos estaban todavía en la atmósfera y difundían la luz, de modo que la radiación no llegó directa tanto tiempo como se supone.

«And what I have just given you is a clue for you to contemplate so that you may reason this for yourself.» — donde ofrece eso como pista para razonar y no como prueba.

«Now tell me, master, why do you choose this creation story over the others? Do you know why? Student: Simply because the explanation pleases me. Ramtha: But why does it please you? Student: Because you speak that we are all perfect, that no one is less than anyone else, and that life is ongoing.» — Ramtha devuelve la pregunta al estudiante, que contesta que el relato le agrada porque en él nadie vale menos que otro; la respuesta es del estudiante.

«Ramtha: Indeed. And it would also mean that everything your religions have taught could be wrong. Do you know what is» — y Ramtha saca de ahí que todo lo enseñado por las religiones del estudiante podría estar equivocado; la frase se corta al cambiar de plana.

«wonderful about that? It means that perhaps there really is no such thing as a devil, or hell, or sin, or damnation, or a fearsome God; that they could be wrong. And they are.» — y ahí remata la lista de lo que podría no existir, diablo, infierno, pecado, condenación y Dios temible, diciendo que en efecto están equivocadas; el tramo arranca donde el troceo reanuda la frase cortada.

«“I tell you, to be a part of humanity is a holy experience, for when you become humanity, you are wholly experiencing God. Only when you become humanity have you journeyed to the perimeters that encompass the entirety of the kingdom of heaven.” — Ramtha» — el epígrafe firmado del capítulo noveno, donde Ramtha llama santa la experiencia de ser humanidad; el cuerpo del capítulo repite el pasaje en la plana 107 y el troceo espacia las letras del epígrafe.

«Though you have been taught that you are wretched creatures, what really matters is how you are known in the understanding called life. And in that understanding you are known as beloved of God the Father, for you are an eternal part of the mind of God.» — Ramtha opone al hombre desdichado de la enseñanza recibida al hombre conocido como amado del Padre.

«You are a grander treasure than you know, for without even one of you, life and universes and molecular structures would never have existed.» — y hace depender de cada uno la existencia de la vida, los universos y las estructuras moleculares.

«In the semblance of your countenances there is not one of you who looks like another. You are like the flowers of a magnificent garden whose seeds pollinate and create new flowers that are ever more beautiful and lush in their deepening hues. Each of you is beautiful, yet different, for each of you is God expressing through the uniqueness of your own willful, creative designs.» — donde la diferencia de los rostros queda por prueba de que cada quien es Dios expresándose en su propio diseño.

«In order to erect a greater kingdom for exploration, you designed with great care and much experimentation embodiments of matter or, if you will, coagulated thought. Through your embodiments you were able to express yourselves upon yet another plane of existence and thus explore the whole of the patterns of thought called God.» — Ramtha describe el cuerpo como pensamiento coagulado, diseñado con cuidado y mucha experimentación.

«Through your design of a science of evolution, you have thus evolved yourselves from what is termed Neanderthal to what is called Homo sapiens, humanity.» — y adjudica a los propios dioses una ciencia de la evolución con la que dice que pasaron de neandertal a Homo sapiens.

«Do you know that intelligence thrives in all places? It does indeed. But here upon this place of yours called Earth is where humanity — the marriage of thought with matter — is at its peak of evolution.» — donde la Tierra queda como el punto más alto del matrimonio de pensamiento y materia, aunque la inteligencia esté en todas partes.

«Without becoming God in the form called humanity, you could never understand the conclusiveness that God is — no one could — for the kingdom of God is expansive from light into electrum, into matter, into form.» — Ramtha hace de la encarnación condición de entender lo que Dios es, porque el reino va de la luz a la forma.

«Only when you have become humanity do you express what the Father is in all forms of thought, for when you are God/man, God/woman, not only are you thought and emotion and evolving will but you are light, you are electrum, you are matter in the form called flesh and blood.» — y enumera lo que un God man es a la vez, pensamiento, emoción, voluntad, luz, electrum y carne.

«Those who have yet to become God/man do not have the complete experience of God to reflect upon in order to gain the wisdom and understanding of all life.» — donde los que no han sido hombres quedan sin la experiencia completa sobre la que reflexionar.

«Thus to be man and woman, to be collective humanity, is indeed a privilege. It is an honor. It is indeed divine life.» — y Ramtha llama privilegio y honor a ser humanidad, contra la lectura de la encarnación como caída.

«There is a term you have called angels, and there are many of you who desire to be such a divine creature. But there is a great holdback in being an angel because they have no reasoning balance, for they have yet to live as man. They are simply energy, the Gods who will eventually become God/man, but they do not have sympathy or compassion for mankind.» — Ramtha describe a los ángeles como dioses que aún no han vivido como hombres y por eso no tienen balance de razón ni compasión.

«Mankind is far greater advanced than angels, for they have no understanding of God living in the limited form called man; thus they are limited in their understanding of mankind and his joys and sorrows.» — y los pone por debajo del hombre, que es lo que da título al capítulo.

«So you have not degraded yourselves by becoming humanity — you must understand that — because if you have never been the human element, you can never completely enter the kingdom of heaven. How can you ascend into heaven if you have never descended into life?» — donde la pregunta cierra el argumento: cómo se asciende al cielo sin haber descendido a la vida.

«It is worthy; it is worthwhile. It is wise to become man in order to understand this fire that lives within you called God Almighty. All life is composed of this fire, and experiencing it through the supreme intelligence of gross matter — what is called mankind — allows you the complete view of what God is. And when you understand completely all that God is — inner and outer space, matter, flesh and blood, love and joy and sorrow — then you will be all that the Father is.» — y la lista de lo que hay que haber entendido para ser lo que el Padre es, incluidos la carne, la sangre y el dolor.

«And that life force has one universal principle: to be ever-evolving, ever-expanding» — Ramtha da un solo principio universal a la fuerza de vida, evolucionar y expandirse siempre; la palabra que sigue va partida por el guion de fin de renglón y queda fuera de la cita.

«becoming. Your life's purpose for all time has been to experience life and learn from it and to refine and integrate what you have learned back into the principle called life.» — y ahí el fin del lector, refinar lo aprendido y devolverlo a ese principio; el tramo arranca en la segunda mitad de la palabra que el troceo parte, ever-becoming.

«Yet all of this plane is a grand illusion. Everyone thinks that the three-dimensional plane is the reality, but it is not. All the games that mankind plays are illusions — they are dreams — for this reality can be dreamt away. The real world is that which lies within you, the encounter with emotion each moment you feel. The real world exists only from the standpoint of emotion, not governed by logic but by moving love.» — donde el mundo real queda del lado de la emoción y no del de la lógica, con lo tridimensional por sueño del que se puede despertar.

«All of this paradise of matter was created simply to evoke emotion within the souls of those who participate in this wonderment of creativity. Why? For the greatest prize of life called wisdom. And wisdom is not an intellectual understanding; it is indeed an emotional understanding gained from experience.» — y define la sabiduría como entendimiento emocional ganado por experiencia y no como cosa intelectual.

«Life, this grand stage, is your kingdom. It is the platform upon which you create your illusions. This wondrous stage affords you the opportunity to dream into existence any reality you desire. For the God that you are has the unlimited freedom to dream any thought, feel the emotion, and manifest the dream into a reality. And anywhere in between you can change your mind.» — Ramtha describe la vida como escenario donde se sueña la realidad que se quiere, con la libertad de cambiar de idea a medio camino.

«The reason for life on a plane of density is to prove to that which embarks upon it — and this is an experience exclusive to humanity — that with each turn of the thought embraced into emotion, the reality soon follows. And when that understanding is grasped, when that awesome power of creativity is realized, it quickens an alignment within you through which you know that you are God. Yet without the human experience, you could never know that.» — donde el fin de este plano es que se vea que la realidad sigue al pensamiento sentido, cosa que Ramtha declara exclusiva de la experiencia humana.

«You are to be commended for being God/man, God/woman, for it is only when God becomes man that life upon this plane can» — y pone al hombre encarnado por única condición de que este plano se cree y evolucione; la frase se corta al cambiar de plana.

«You don't know that because you have always thought that you were a little lower than the angels. Hardly. You don't really know that yet but you will, because soon life and rainbows and colors and lights will become very much a reminder to you of who you really are.» — Ramtha objeta la fórmula que pone al hombre poco menor que los ángeles y anuncia lo que llama la Edad de la Iluminación.

«There is a great possibility, through the transfiguration of the great immortal self into the material plane, of losing one's identity and becoming wholly embroiled in survival. And, alas, that is what most of humanity has done.» — donde el propio capítulo consigna el riesgo del viaje, perder la identidad y quedar metido en la supervivencia, y dice que eso es lo que ha pasado.

«Do you know why you have ventured to listen to me, enigma that I am? Because you know that what I have just told you is a truth, and you are seeking the path that leads back to the first divine knowingness that set all of this into motion. Deep within you, you know that you are more than collective matter, that you are more than flesh and blood, that you are really rather divine.» — Ramtha explica la atención del oyente por un saber previo suyo y no por autoridad del que habla.

«My beautiful masters, you gave the wind life. You gave the sun a reason to be where it is. You gave the storm clouds a reason to muster their strength to nourish and quench the thirst of the earth. You don't know that because you have always considered yourselves less than the love of life that God truly is.» — y devuelve al lector la autoría del viento, del sol y de las nubes de tormenta.

«I adore you, for I have been as you. I lived your illusions and I became your dreams. And where I went, one hour you too shall go, but you shan't ever go there until you have embraced this life and embraced God through the embrace of yourself.» — donde Ramtha funda su cercanía en haber vivido lo mismo y pone el abrazo de uno mismo por condición del camino.

«I salute you from the depths of my being. You are indeed grand. You are indeed loved. You are indeed needed. You are indeed cherished. You are the reason for forever. You are indeed the reason for life.» — el cierre del capítulo noveno, con el lector puesto por razón de que haya un para siempre.

«“The Father can never be identified outside of your wondrous being. To even attempt it is unfair to yourself because you are going outside of what you are to describe something which emanates from within you. The only way you can identify God is to observe what the Father is in you.” — Ramtha» — el epígrafe firmado del capítulo décimo, donde Ramtha declara imposible identificar al Padre fuera de uno; el cuerpo del capítulo repite el pasaje en la plana 113 y el troceo espacia las letras del epígrafe.

«Each of you is upon this plane for many reasons, but the grandest reason of all and of utmost importance is to understand and love the greatest mystery of all, the point called self. And that point I refer to appropriately as God the Father within you, that which gave you credence in your beginning, that which you create and evolve through, and that which you will once again become.» — Ramtha pone el entender y amar el punto llamado sí mismo por razón mayor de estar aquí, y nombra a eso el Padre dentro de uno.

«In the ongoingness of the kingdom of life, which is the ongoingness of eternity, the Now is all there ever is. In this Now, this specific moment, God is all things that are being as they are. Thus in this Now, God is the Isness of all that is.» — donde el Ahora queda como todo lo que hay y Dios como el Isness de cuanto es en ese Ahora.

«God is the conclusiveness of all things that are, and yet it is without borders, without beginning, and without ending. It is the infiniteness that has no parallel. The Isness of God is reality upon reality, dimension upon dimension, universe upon universe.» — y a la vez sin bordes, sin comienzo ni fin, que es como el capítulo sostiene las dos cosas juntas.

«You have one little galaxy here. And if you think that you are the only life that exists in it, you are rather arrogant. In your Milky Way alone there are ten billion suns, and with each sun there are planets that are supporting life.» — Ramtha llama arrogante creer que esta galaxia sea la única con vida y cifra en diez mil millones los soles de la Vía Láctea.

«And if you wish to comprehend infinity, you had best reprogram your thinking to perceive beyond time, distance, and measure, for in a greater reality, none of these exist.» — y pide reprogramar el pensamiento más allá del tiempo, la distancia y la medida, que declara inexistentes en una realidad mayor.

«God is. When was the beginning? There never was one. God always was the thought, the space, the Void that supports and gives life to the telstars. Know you what a telstar is? It transforms light into matter and spews it forth into the universe to create stellar systems.» — donde niega todo comienzo y describe el telstar como lo que transforma luz en materia y la lanza para hacer sistemas estelares.

«If you want to visualize God in its impeccable and infinite being, visualize the open-ended eternity called space, for space is the river of thought that surrounds everything you see, that supports and gives credence to everything that is.» — y ofrece el espacio abierto como imagen de Dios, río del pensamiento que rodea y sostiene lo que se ve.

«Everyone talks about space as if it were nothing. But what is the power that allows all things to steadfast themselves into orbital systems? What is it that holds up your Earth in the Void? What supports your Milky Way, which has ten billion suns in it? What holds it up? What causes your sun to be held in position? What allows the passage of all matter? What indeed is the highway that light travels upon? You say, nothing? Show me a no-thing that can support ten billion suns and their solar systems.» — Ramtha objeta que se llame nada al espacio y pide que se le muestre una nada capaz de sostener diez mil millones de soles.

«God is on one level the matter that makes up the substance of all things. On another level it is the time-flow of the different» — donde Ramtha distingue niveles en lo que Dios es, la materia primero y el flujo de tiempo después; la frase se corta al cambiar de plana.

«dimensions, the time-warp that creates parallel universes. On another level it is the spectrum called light that gives supportiveness to matter. And on the greatest level of all, it is the no-thing that holds you into position: thought, the foreverness of space.» — y los dos niveles que faltan, el espectro de luz que sostiene la materia y la nada que sostiene al lector; el tramo arranca donde el troceo reanuda la frase cortada.

«God is the whole of life — pulsating, expanding, evolving — ongoing into forever. It is the Isness that allows what was, the permeance of what is, and the promise of what is to come. It is the movement that endows life, the unlimited thought process that reaches no goals or ideals but is continuously creating life from thought, into light, into matter. God is the essence of all that is in a motivated force that is ever-changing, ever-creating, ever-expanding, ever-being.» — donde el proceso de pensamiento queda sin metas ni ideales que alcanzar, creando sin parar de pensamiento a luz y a materia.

«How can you say this is what God is, when what God is now will not be the same in the next Now? How do you perceive an open-ended universe?» — Ramtha objeta toda definición de Dios porque lo que es ahora no será lo mismo en el Ahora siguiente.

«With a finite, thinking mind you cannot identify that which is beyond time, distance, space, and matter because with a finite mind you cannot reach that far with description. Though the terms God and the Father have been used, they are only words to refer to all that is, that has been, that ever will be, from the Isness of what was, to the Isness of what is, to the unlimited Isness of forever.» — y declara las palabras Dios y Padre meros términos de referencia, no descripciones.

«So where do you find a point of reference for becoming God? In you, for what you are is the image of God, the duplicate of what the Father is. The essence that you are is that which is ongoing, evolving, ever-changing, ever-creating, ever-being. You are thought; you are light; you are electrum; you are form. You are pure energy, awesome power, pulsating emotion, sublime thought. That which you have perceived to be the highest level of intelligence — of power, dignity, holiness, and grace — is that which is you. Who are you? You are the identifiable God.» — donde el punto de referencia queda dentro del lector, que es lo que da título al capítulo.

«It takes you out of the complexities of trying to comprehend infinite creation and brings you into the here and now of your own life, your own thought processes, your own Isness.» — y Ramtha presenta esa vuelta hacia dentro como alivio, por sacar al lector de comprender la creación infinita y devolverlo a su propia vida; la frase empieza en la plana anterior.

«The only way you can perceive, understand, and emotionally know the Father is to understand and emotionally know who you are; then you will know God. Then you can say, “I know who the Father is, for the Father and I are one, and I know who I am.» — con la fórmula que el capítulo deja por conclusión, conocerse uno para conocer al Padre.

«To be as God is, is to be as you are. When you simply are the Isness of yourself, you are open-ended, unlimited, creative, and optional. You are allowing; you are movement; you are quiet; you are joy. You are pure energy, powerful direction, all feeling, all thought. Being and loving yourself with all of your being and all of your breath and allowing the virtue of yourself into life are being as God is.» — donde ser como Dios queda reducido a ser como uno es, abierto, sin límite y permisivo.

«Simply allow yourself to be, an Isness. In being, you are everything. To become God is to say, “I am.» — y el capítulo cierra con la fórmula más corta del libro, que volverse Dios es decir yo soy.

«“Love in its ultimate form is the desire of the Father to allow the life that he is to be an ongoingness through each of you. The purest form of love is the freedom of will that the Father gave each of you so that through the exercise of that will you would explore the dimensions of thought and expand yourself into a greaterness, which expands the mind of God.” — Ramtha» — el epígrafe firmado del capítulo undécimo, donde Ramtha identifica el amor con el libre albedrío dado por el Padre; el cuerpo del capítulo repite el pasaje en la plana 116 y el troceo espacia las letras del epígrafe.

«There is no such thing as the will of God apart from your own divine will.» — Ramtha niega que exista voluntad de Dios separada de la del lector, que es la tesis del capítulo.

«What is called the will of God was created by man so that he could govern and control his brothers. Yet if you believe that teaching and see God's will as separate from yours, then you will always be in the battle of his will versus yours, for you will want to do certain things and feel you must; yet the will of God says you must not.» — y adjudica esa separación a un invento del hombre para gobernar, con el conflicto de voluntades por efecto.

«Your will is his will. Whatever you want to do is what you term divine providence, divine will. So you are never in conflict» — donde la voluntad del lector queda igualada a la de Dios y llamada providencia divina; la frase se corta al cambiar de plana.

«with destiny, for destiny is not preordained; it is ordained wholly by you.» — y ahí el destino deja de ser preordenado y queda ordenado por quien lo vive; el tramo arranca donde el troceo reanuda la frase cortada.

«Everything you think creates your moments to come. Your very Now moment is simply the product of the thoughts you had moments ago. That is the science of God.» — y Ramtha llama ciencia de Dios a que el Ahora sea producto de lo pensado momentos antes.

«If you feel you are at odds with God, perhaps you should reconstruct your image of what God is, for I tell you he is not all-loving if you must fight him.» — con el criterio que ofrece para revisar la propia imagen de Dios, que un Dios con el que hay que pelear no es todo amor.

«In order for God to be an ever-expanding uniqueness through your contemplative thoughts, it was necessary to give each of you the power to create uniquely from the thought that he is. And he did this by giving you the action called free will.» — Ramtha hace del libre albedrío una necesidad de la expansión misma, no una concesión.

«What gives you your divine essence is that you have the freedom to embrace and experience whatever thoughts you desire. And that divine essence, called free will, is love. It is the gift of love from God to each of you.» — y nombra amor a ese albedrío, que es el regalo que da título al capítulo.

«Free will gives you a uniqueness — yet a oneness with the Father — that permits your thought processes to have their own creative flow. And every moment you create through the» — donde el libre albedrío da a la vez unicidad y unidad con el Padre, con flujo creativo propio; la frase se corta al cambiar de plana.

«contemplation and expansion of your own thoughts, you imitate the same love that the Father had for himself when he created you into being, for creation is the act of bringing love from within your being into a unique, free-moving, creative form, which will live on into forever.» — y crear queda definido como sacar el amor de dentro y darle forma libre, imitando lo que el Padre hizo al crear; el tramo arranca donde el troceo reanuda la frase cortada.

«From the illustrious moment of your birth, the Father gave each of you through pure, unconditional love this covenant: Whatever you think, whatever you desire, the Father shall become.» — Ramtha enuncia un pacto sin condiciones, que el Padre se vuelve lo que cada quien piensa y desea.

«He is the basis of the fulfillment of your dreams. But who is the dream-maker? You. And what are your dreams made of ? Thought, God, life.» — y reparte los papeles, el Padre por sustancia del sueño y el lector por soñador.

«To give you an example of God's love for you, let us look at the creature called a snake, an ideal created by a God for the purpose of extended life in a life chain. This creature has a long, slender body with many muscles and many bones. It moves very swiftly and has a very big head with fangs that can puncture you as its only defense. Though its bite can bring down a man of great size within moments, any man could hack the snake to bits or easily crush it.» — el ejemplo de la serpiente, creada por un dios para una cadena de vida, con su veneno declarado única defensa.

«Now let us take two Gods. The first, who has a scientific mind, sees the snake as a wonderful creation, for it can move very swiftly, even without feet, and has a beautiful pattern and color to its skin, and a marvelous skeleton that seems to go on and on and on. The second God comes up and says that the snake is hideous and vile, it is an awful creature because its bite is dangerous, and it can kill a man.» — y los dos juicios opuestos que dos dioses hacen de la misma criatura, uno científico y otro de horror.

«To the Father, the Isness of all life, all things are pure in their state of being. All things are innocent in their expression of the life that he is. It is only each entity's attitude toward something that makes it a beautiful or a vile, ugly thing.» — donde la pureza queda del lado de la cosa y el juicio del lado de quien mira.

«How great is the love of God, which is the life substance that the snake is, that he gives you, his greatest creation, the right to cast your attitude and will upon the snake however you choose.» — Ramtha mide el amor de Dios por el derecho que concede a juzgar su propia sustancia como a uno le parezca.

«The Father will be anything you wish him to be. He will allow you to alter him in any way you wish to alter him. The life that he is will become vile or ugly or vulgar, or it will become to the height of beauty, however you wish to see it.» — y lleva eso hasta el extremo, que la vida misma se vuelve vil o bella según se la quiera ver.

«You can do with thought whatever you will, for the Father's love for you is steadfast. No matter how vile or wretched you perceive the life that God is, to him it is still him. It is still God. It is still pure, and it is still loved. That promise is unshakable, for the Father is of himself wholly without attitudes; he simply is.» — donde la promesa se declara inquebrantable porque el Padre carece de actitudes.

«If the Father in any way censored your thoughts or restricted you from experiencing the totality of the life that he is, then you would not have the freedom to continue his expansion into forever. Neither would you gain the wisdom from your adventures in thought in order to understand the love and joy that the Father truly is in his supreme state of being.» — Ramtha da la razón de que no haya censura, que sin ella no habría expansión ni sabiduría ganada en la aventura.

«He allows you to do whatever you desire, for he knows that you are ongoing, that nothing can ever take you from him. The Father has created no thing superior to himself that can remove your life force ever, so you will always be.» — y funda la libertad en que nada creado puede quitarle a uno la fuerza de vida.

«You are free entities. How? Through the power called will and the ability called love.» — el cierre del capítulo undécimo, con la voluntad y el amor por únicas causas de la libertad.

«“There is truth in everything, master, but there is also refinement in all things, for each moment refines truth. That is why God is not in a state of perfection but rather a state of becoming. Each entity continually progresses in his understanding to encompass more unlimited truth. And whatever his understanding is, moment to moment to moment, it will be the truth as he sees it, as he knows it. ” — Ramtha» — el epígrafe firmado del capítulo duodécimo, donde Ramtha pone a Dios en estado de devenir y no de perfección; el cuerpo del capítulo repite el pasaje en la plana 123, el troceo espacia las letras y deja la comilla de cierre en un renglón aparte.

«I feel like I've spent my whole life going from one religion to another and, more recently, from one teacher to another trying to understand what life and God are all about. I'm really confused, Ramtha, because everyone has something different to say. Even though many things are the same, they all teach different things, and some of them are even completely the opposite of the other.» — la confusión que un estudiante le plantea al abrir el capítulo, religiones y maestros que se contradicen; la voz es la del estudiante.

«Ramtha: Then my teachings are indeed far-out, for that is how far they will take you, all the way to the perimeters of forever.» — Ramtha acepta el reproche de que lo suyo sea extravagante y lo convierte en medida de la distancia a que dice llevar.

«Do you know what the truth is? That there is none. There being none means that everything is.» — la respuesta que da a la pregunta por la verdad, que no hay una y por eso todo lo es.

«Everything is true, master. There is nothing untrue, for all things are derived from thought, which is God. And God is not one formulated thought; he is the reality of all thoughts.» — y la funda en que todo sale del pensamiento, que es Dios, y Dios no es un pensamiento formulado sino todos.

«What you term imagination and fantasy are certainly real, for they are constituted of purposeful thought.» — donde la imaginación y la fantasía quedan reales por estar hechas de pensamiento con propósito.

«The world out there, which you call real, master, is» — Ramtha llama ilusión al mundo que el estudiante llama real; la frase se corta al cambiar de plana y sigue diciéndolo creación de la realidad mayor, que es pensamiento y emoción.

«It was created by imagination and fantasy. And once it became a reality in its material form, it then spurred further imagination and fantasy, for each begets the other and both are indeed real.» — y hace de la imaginación y del mundo material dos términos que se engendran uno al otro.

«Everything created in thought, everything that exists in consciousness — whether or not it is ever manifested into the form called material reality — is true, master.» — donde lo pensado es verdadero se manifieste o no en materia.

«Ramtha: Indeed, entity, for only attitudes determine bizarreness. Every thought entertained in your mind is true, for it is alive in consciousness; thus it is a part of the greatest reality, termed the mind of God, the platform from which all life springs forth.» — y el criterio de lo extravagante queda del lado de la actitud de quien juzga.

«And the splendid thing about God is that he is indeed lawless, for if the Father had laws, he would be limited. But since the Father is unlimited, he allows options to his unlimited truth, unlimited thought.» — Ramtha declara a Dios sin ley porque la ley lo limitaría, y pone opciones donde habría mandamientos.

«Truth is only what an individual perceives truth to be. Truth is an opinion, an attitude, a belief about something that has become an absolute in creative thought.» — donde la verdad queda definida como opinión vuelta absoluta en el pensamiento creativo.

«Yet everyone's opinion about any one thing will differ, often vastly, for each has formulated that opinion based on his unique experiences and the understanding or misunderstanding that he has gained in his soul, not only from this life but from all lives lived before this one. So one entity will believe something to be true and another may not. The two cannot comprehend one another because they have not been one another and had the same collective experiences.» — y la razón de que las opiniones difieran, que cada quien las formó en experiencias propias de esta vida y de las anteriores.

«Whose truth is correct? Both are. They are both truthfully right, for each is expressing the truth which his experience and» — Ramtha da por buenas las dos verdades enfrentadas, cada una expresión de lo que su experiencia permite percibir; la frase se corta al cambiar de plana.

«understanding have allowed him to perceive. But if one's truth is that his truth is the only one that is correct, he is limited in his understanding.» — y deja el límite en quien tiene la suya por única correcta; el tramo arranca donde el troceo reanuda la frase cortada.

«Thus for however many Gods that inhabit this plane, there will be that many unique sets of truths, for each entity has the will and the right and the need to create truth differently.» — donde hay tantos juegos de verdades como habitantes del plano, cada uno con derecho a crearlas distintas.

«So whatever you read or hear from a teacher is perceived truth: how he sees it, how he has learned it, how he has created it, how he is experiencing it.» — y todo maestro queda reducido a su verdad percibida, lo que incluye al que habla.

«But if you are trying to discern which one speaks the truth, when you look at all of them you will realize that all of them do. What you must decide is to what degree you wish to become a particular truth, for whatever truth you accept will become an experienced reality in your life.» — donde Ramtha resuelve la confusión del estudiante diciendo que todos dicen verdad y dejándole decidir hasta qué grado quiere volverse una.

«There are great teachers on your plane, master, and they are magicians of sorts, for they can do and manifest wondrous and miraculous things. But they still believe in death, and thus they will die. Even though they have progressed greatly in their learning, they have not yet taken their understanding beyond the limitations of death and dying to the understanding that life is really a continuum in being. So if you were to accept their truths as the truth, you too might become a magician, but you will also die.» — Ramtha concede a otros maestros obras portentosas y les pone un límite, que creen en la muerte y por eso morirán, con la advertencia de que adoptar su verdad trae esa consecuencia.

«Let us take a flower, for example. Is it true that the flower is a» — el ejemplo de la flor con que Ramtha explica la verdad progresiva; la frase se corta al cambiar de plana.

«bud? Indeed. When the flower blooms, is it a liar because it is no longer a bud? No. It is in a state of progressive truth. And is the flower a liar when its petals fall and are no more? What is it then? It is in a further state of its truth.» — y ahí la flor pasa de capullo a flor y a pétalos caídos sin mentir en ninguno de los estados; el tramo arranca donde el troceo reanuda la frase cortada.

«Any teachings that you hear or read from a source that teaches of laws — or limits man, or divides the Isness into good and evil, or says that God is a singular entity rather than the Isness of all that is — any teachings like that are coming from entities who simply have accepted that to be their truth and are compelled to give it to the world.» — donde las enseñanzas que ponen ley, dividen el Isness en bien y mal o hacen de Dios una entidad singular quedan consignadas como verdad de quien las da, y no como error.

«But a greater, more refined truth is that anyone who teaches that life is in any way limited has not progressed in his understanding as greatly as others have. For is God limited? If he were, master, life would not be ongoing and you would not even have the option to be confused.» — y la objeción que Ramtha sí les hace, que quien enseña una vida limitada no ha progresado tanto como otros.

«What I teach is indeed a wondrous truth, for who dares to call God lawless, for then he cannot be used to control and enslave others.» — Ramtha da la utilidad política de su propia tesis, que un Dios sin ley no sirve para controlar ni esclavizar.

«And most knowledge on your plane is built upon fear and survival and polarities of understanding. It is built upon judgment and the separation of peoples. It is built upon the understanding that man is a fallen creature who has no divinity.» — y el diagnóstico que hace del saber de este plano, miedo, supervivencia, polaridades, juicio y separación.

«But man is God, master; thus to judge man is to judge God. To limit man is to limit God. To separate man from his divinity is to take divinity away from God.» — donde juzgar o limitar al hombre queda igualado a juzgar o limitar a Dios.

«Listen to what is said and how it is said. If it limits, separates, divides, then it is a limiting truth of an entity who has yet to progress into a more unlimited understanding.» — el criterio práctico que Ramtha ofrece para pesar a un maestro, si lo que dice limita, separa o divide.

«What you inevitably learn from all of these teachers, master, is that you alone are your greatest teacher, for only you know what is the best of all things for you.» — y la conclusión que saca de la pregunta del estudiante, que él mismo es su mayor maestro.

«Only you can be the giver of your own truth, for truth is self-ordained and self-established. And that truth will not be found through scientific or intellectual understandings but rather through an emotional understanding, for truth is a feeling, a knowingness; it is not intellectual. To know what the truth is for you is to know what you feel the truth is.» — donde la verdad se declara autoordenada y accesible por sentimiento y no por entendimiento intelectual.

«Ramtha: Master, nothing can be proven by what you term facts, for facts will change as the understanding of mankind evolves and changes. Everything is conjecture, for reality is continually evolved and created through thought and emotion. Facts are only the current material manifestations of collective consciousness, collective thoughts that have been embraced into emotion by the whole of mankind.» — Ramtha niega que los hechos prueben nada y los llama manifestación material de la consciencia colectiva del momento.

«The proof, master, is in the feeling, in emotion, for that is what gave reality to the fact in the first place.» — y deja la prueba del lado del sentimiento, que es lo que dice haber dado realidad al hecho.

«What is the greatest reality, the greatest truth? Not facts, master. It is the feelings you have by accepting facts as reality, as truths in thought. That is the true fact. It is emotion that is the greatest reality. That is where all truth lies.» — Ramtha pone la emoción por realidad mayor y llama verdadero hecho al sentimiento que produce aceptar un hecho.

«Ramtha: Those who thought it was flat, master, flung themselves overboard. Heaven forbid they should be proven wrong. The ones who thought it was round continued the journey.» — la respuesta al estudiante que pregunta qué pasa si en un mismo barco hay quien cree la Tierra plana y quien la cree redonda.

«But they did not know that it is not round. It is rather squashed. It is bursting at its seams, flat-headed and flat-bottomed, and it is hollow.» — donde Ramtha describe la Tierra achatada, reventando por sus costuras y hueca; la frase empieza en la plana anterior.

«And to be even more unlimited than that, entity, know that the center of your Earth is very much inhabited. But try to tell your scientists that.» — y sostiene que el centro de la Tierra está habitado, con la salvedad irónica de intentar decírselo a los científicos.

«But if you are searching for something to believe in, don't believe in either. Believe in you. There is no entity, no thing, no reality that is greater than you are, for you are the giver of all truth, the creator of all realities, the dispenser of all laws within your kingdom.» — Ramtha manda creer en uno mismo y no en una de las dos verdades, y nombra al lector dador de toda verdad.

«Now what I would tell any one entity is this: Go and learn from your teachers or your religions until you are bored or it makes no more sense. Then seek the answer that feels right within your soul. Your soul knows what the truth is, and it will tell you through feelings. When the truth feels right, that is your soul rejoicing, because the grandest truth is unlimited freedom, whatever allows you to experience any truth you desire.» — y da un método: agotar a los maestros y a las religiones y después buscar lo que se siente bien, con la libertad sin límite por verdad mayor.

«Truth is a limitation, master. To say that anything is true indicates there is untruth. But in a greater understanding there is neither truth nor untruth; there is only the Isness of ongoing, evolving life.» — donde Ramtha llama limitación a la verdad misma, porque afirmar una implica que haya falsedad.

«Thus in any moment you can change your mind and think something else, and yet they are both true. They are both real principles, for both are options for emotional understanding.» — y admite como verdaderas las dos posiciones sucesivas de quien cambia de opinión.

«There is no reality but life and options. When you understand that everything is true and nothing is — that there is only Isness — then you can perceive truth to be whatever you determine it to» — donde la única realidad son la vida y las opciones, y la verdad queda por lo que cada quien determine; la frase se corta al cambiar de plana.

«be, and it will be absolute as long as you recognize it as such. The moment you don't recognize and give credence to that truth, it is no longer real. That is why this plane is the plane of creative realities.» — y esa verdad es absoluta mientras se la reconozca y deja de ser real en cuanto no se le da crédito, que es lo que hace de este el plano de las realidades creativas.

«How long does it take you to become happy? Only long enough for you to think joy, and you will begin to beam. How long does it take you to become despairing? As long as it takes you to think despair, and you will become it. What is the underlying truth in this? That you have the option to become either anytime you desire, and that you can change your expression anytime you desire. That is the freedom the Father loves you with.» — Ramtha mide el paso del gozo a la desesperación por el tiempo de pensarlos, y llama libertad a poder cambiar de expresión cuando se quiera.

«And when others have permitted themselves to be governed with laws and morals and ideals, you will be a free entity, for you will belong to no truth but your own.» — y opone al gobernado por leyes, morales e ideales al que no pertenece a otra verdad que la suya.

«That is why everyone is always on the pinnacle of truth, no matter what that point of view is. Your creative reality will always be different from everyone else's. And when others utterly fail to see your reality, it is only because they are so immersed in the illusions of their own.» — donde cada quien está siempre en la cima de su verdad, y el que no ve la realidad ajena está metido en la propia.

«Then you are free, for you are no longer enslaved to concepts or intellectual understandings that say this is how it is, when how it is, is truly everything that can be defined in thought.» — Ramtha hace de admitir todas las verdades la condición de poder experimentarlas todas.

«This truth I give you, master, provides a greater unlimitedness in being, for in its virtue and context it embraces everyone else's truth and allows all truths to coexist in harmony.» — y presenta la suya como la que abraza las demás y las deja convivir, que es el argumento con que cierra la discusión.

«I am not one truth but all truth.” Then you are no longer inhibited in your creative flow or cloistered into one form of living and being.» — con la fórmula que pone en boca del que lo entiende, no una verdad sino todas; la frase cruza de plana.

«Be who you are, not under the direction of Ramtha or Buddha or Yeshua or any other teacher, for none can teach you of your God self; they can teach you only of theirs.» — Ramtha se pone a sí mismo en la lista de maestros de los que no hay que recibir dirección, junto a Buda y a Yeshua.

«If you try to live according to another's life plan, you will never become that. The only way you will come to understand who you are and this fire that lives within you is through the truth of your own emotional understanding.» — y deja el entendimiento emocional propio por única vía de saber quién es uno.

«Love what you are intently and listen to the God within you, which speaks a very subtle tone. It is called feelings. The feelings, if you listen to them, will tell you of truth and your path for enlightenment.» — donde el Dios interior habla por sentimientos, que es el tono sutil que Ramtha manda escuchar.

«Be your own teacher, your own savior, your own master, your own God.» — la fórmula en cuatro términos con que el capítulo retira toda mediación.

«When you begin to remove yourself from the laws of religious dogma and belief and cease striving to be another's truth, then you are free to express yourself and experience the things that your soul calls you to do, so you can be fulfilled in whatever knowledge and understanding you are lacking.» — Ramtha pone el salir del dogma y de la verdad ajena por condición de hacer lo que el alma pide.

«But you cannot become that until you remove yourself from the collective consciousness of man — with its laws, ideals, and mass identity — and allow yourself to be the Isness of your own truth, of your own purposeful self.» — y nombra consciencia colectiva del hombre, con sus leyes, ideales e identidad de masa, aquello de lo que hay que salir.

«For a long time man has separated himself from his divinity by taking away all of his options and creating laws in place of them.» — donde la ley queda por sustituto de las opciones perdidas; la frase cruza de plana.

«But the winds of change are upon this plane to bring about a newness, a reckoning in everyone, an unsettling of what has been considered absolute.» — Ramtha anuncia un desasosiego general de lo que se tenía por absoluto.

«And what is the truth? Whatever self decrees it to be, for whatever you believe, so it is; and whatever you believe, so you will become. Know that, and you will teach many just by the way you live.» — y cierra con la enseñanza por ejemplo y no por palabra, porque lo que se cree se llega a ser.

«Never seek truth. Simply be. In being, you are at one with infinite universes.» — la instrucción más corta del capítulo, no buscar la verdad sino ser.

«Because I believe that the stars and planets have an influence on our lives, and that by studying them we can better know and understand ourselves and our destiny.» — la razón que da de su práctica un estudiante que dice llevar años haciendo astrología; la voz es la del estudiante.

«You know, master, man has always gazed at the silent mystery of the stars in your heavens in search for his homeland, for he knows instinctively within him that he came from a far greater place than the hovel where he was born. When man began to search the lights in the sky at night, he noticed to his amazement that they moved. And as they moved, the seasons moved with them. And when he observed a power in them that he could not control, he reckoned that their movements must also be responsible for the fortunes and misfortunes that befall the kingdom of man.» — Ramtha deriva la astrología de haber visto moverse las luces con las estaciones y haberles atribuido por eso las fortunas y desgracias de los hombres.

«There has been many a wise man, prophet, or sage who has used the powerful belief in the stars to govern and rule empires. And if their prophecies of peril came true, who was responsible? Certainly not the seer. Then it must be the damnable stars that caused it to be so. Yet the stars, in their silence, have never been able to defend themselves and proclaim their innocence.» — y le carga a sabios, profetas y videntes haberse servido de esa creencia para gobernar, con las estrellas de chivo expiatorio cuando el augurio se cumplía.

«I will tell you this, master. Everyone here is a God who was created with free will. And in your beginning, you, the» — donde Ramtha recuerda al astrólogo que todos fueron creados con libre albedrío; la frase se corta al cambiar de plana.

«lightbeings, as sovereign entities, used that freedom of will to create the stars, the planets, and all the universes, seen and unseen.» — y pone al astrólogo como creador de las mismas estrellas que consulta; el tramo arranca donde el troceo reanuda la frase cortada.

«And in all of those eons of time you have never created anything to control you, unless you believe that it does.» — y la cláusula con que no niega el efecto sino que lo condiciona a la creencia.

«There are many who believe in astrology. And it does indeed have its truth, for it is believed to be a truth. But take it a step further and ask who the giver of this truth is and how the stars and planets in their movements could be greater than the Gods who created them in the first place.» — Ramtha concede a la astrología su verdad por ser creída y le opone la pregunta de cómo lo creado sería mayor que quien lo creó.

«Who you are, master, will never be discovered through the movement in your heavens. And regarding the movement of the planets and the stars determining one's destiny, 'tis not so, for if that were a truth, we would not have such things as dreams, or imagination, or creativity, or life.» — y niega que el movimiento de los astros determine el destino, con los sueños y la creatividad por prueba de lo contrario.

«In each of your lives upon this plane you were born under many stars, all of which were shining at that time. To say that your destiny is controlled or influenced by a select few is not only unreasonable, master, but it takes away your freedom and innocence to express your life and the God that you are.» — donde objeta que se escoja un puñado de astros entre todos los que brillaban al nacer.

«The Gods have created many games, and astrology is one of them. And at times it is a very dangerous game because it instills in the entity a fear of his future and predetermines his future days of emotion.» — Ramtha llama juego a la astrología y peligroso por sembrar miedo al futuro y predeterminar los días de emoción del consultante.

«Those who think that astrologers possess all-wise, knowing intelligence are literally putting forth their valuable lives into the hands of another, and I am not in agreement with that.» — y dice no estar de acuerdo con poner la propia vida en manos de otro.

«As your astrology is a game, so is your religious dogma, so is your politics, so is your marketplace, so is everything that you allow to enslave you so that you can play the game of survival.» — donde el mismo nombre de juego cae sobre el dogma religioso, la política y el mercado.

«Those who practice astrology are indeed beautiful in their true concern for others and their desire to help them. And to study the» — Ramtha reconoce el cuidado por los demás de quien practica la astrología; la frase se corta al cambiar de plana y sigue con el elogio del estudio de los astros.

«stars is a wonderful thing, for they are beautiful in their movement and enchanting in their mystery. But if you base your life upon them, master, you are no greater than the gases that make them up.» — y separa estudiar los astros de fundar la vida en ellos, con la advertencia de no valer entonces más que los gases que los componen; el tramo arranca donde el troceo reanuda la frase cortada.

«Astrology is only a tool; it is only a game. The real truth is coming through the entity who is opening his mouth to say, “Alas, I have determined what your future will bring,” because he has picked up on the emotional, magnetic, electrical field surrounding the entity for whom he is doing this.» — y explica el acierto del astrólogo por lectura del campo emocional y magnético del consultante, no por los astros.

«If you were to remove the game and tell the client these same things, it would certainly be amazing to him. But of course it would not be nearly as intriguing as saying that a certain star is at fault and that he is a part of some divine, cosmic plan.» — donde el juego queda como envoltura que hace aceptable lo que de otro modo asombraría.

«So it was with the wise men of old who looked into crystal balls, lit fires, gazed upon water, made explosions, drank wine and elixirs and all sorts of things, only to convey a truth by making it more acceptable.» — y extiende la misma lectura a las bolas de cristal, los fuegos y los elixires de los sabios antiguos.

«Man has always looked outside of himself to find answers and reasons for his fate and his destiny. It has always been more comforting to blame the silent stars or the rule of kings or the will of God than to look within to the creator of the universes. It has always been easier to seek out priests and prophets and seers for guidance than to believe that oneself is wise enough to be the giver of it.» — Ramtha da la razón de que se busque fuera, que consuela más culpar a los astros, a los reyes o a la voluntad de Dios que mirar adentro.

«As long as you look outside of yourself for reasons and answers, you will never hear the voice within you, the giver of all truth and the creator of all that is. You will always be at the hands of superstitious beliefs and outrageous reasonings that blind you to the awesome power and infinite understanding that you truly possess.» — y la consecuencia, que mientras se mire fuera no se oye la voz de dentro.

«When you are playing with your games, remember who created them. And remember that the same creator, who can become vulnerable to anything he wishes to, can in a moment change» — donde la salida no es dejar el juego sino recordar quién lo hizo; la frase se corta al cambiar de plana y sigue diciendo que ese creador puede retomar su vida.

«Astrologers are basing their houses on twelve, yet there are fourteen. There is a planet that is considered to be a star but is rather a nebula. It is a beautiful, luminous planet that has been here for a very long time. That is another house, as it were. And already in the cradle orbit of your sun there is a new planet formulating, which was brought forth several thousand years ago when the sun's flares were great. That, master, is fourteen. How can astrologers be so accurate when they are off by two whole houses?» — la objeción técnica de Ramtha a la astrología, que serían catorce casas y no doce, con una nebulosa tenida por estrella y un planeta en formación en la órbita cuna del sol.

«When you do these readings, master, I desire for you to do this: After you have plotted and planned and all of that, when the reading is finished, tell them that the universes are nothing without them; that without them, there would not have been any such things as stars or planets. That is all you have to say.» — y la instrucción práctica que le deja al astrólogo, decirle al cliente al final que sin él no habría estrellas ni planetas.

«They will never forget what you have said, for it will bother them. It will uplift them, and it will make them arrogant.» — con el efecto que le anuncia, que molestará, elevará y volverá arrogante al que lo oiga.

«Of those who come here, there are many who will not embrace the unlimited truths that I teach, for not all are desirous of freedom. But that is all right. They are still loved, and they are still right, and they are still God, the creator of all realities.» — Ramtha consigna que no todos los presentes quieren libertad y los declara igualmente amados y en lo cierto.

«“And when man frees himself from this restrictive consciousness, with its laws and plans and rules, he will find the joy and peace of being that will allow him to love himself and the whole of mankind and allow all to be in the freedom of their own willful designs. Then he will love as God loves. Then he will be as God is, the platform which nurtures and supports all life. So be it.” — Ramtha» — el epígrafe firmado del capítulo decimotercero, donde Ramtha pone el amarse y dejar ser a los demás como el modo en que Dios ama; el cuerpo del capítulo repite el pasaje en la plana 145 y el troceo espacia las letras del epígrafe.

«Ramtha: God's plan? What makes you think, entity, that God has a plan?» — Ramtha devuelve la pregunta del estudiante que da por supuesto un plan divino.

«The only plan that the Father has is to be, so that everything can express the life that the Father is. If he had a plan, as it were, it would take away your freedom to express the God within you, which would take away your uniqueness and your ability to evolve yourself and expand the life principle called God.» — y sostiene que un plan quitaría al lector la libertad de expandir el principio de vida.

«If God could plan, it would limit everything that is to come.» — con el argumento en una línea, que planear limitaría lo que está por venir.

«This hairy rug that you have your rump upon, what is the reason it is here? Simply because it is. Thus it fits into God's plan because everything else is. And what is the reason this beloved master is here? Because he is. And this beloved master, how does he fit into God's plan? By simply being, just as you are being.» — donde Ramtha pone el tapete, al estudiante y a sí mismo en el mismo plan, que es el de ser.

«How do I add to the overall Isness of life? By helping you understand what the Father truly is and why it loves you — regardless of however you are — and by bringing perhaps into a clearer focus how all of life fits together so you may understand that the reason everything is, is simply to express not according to any scheme, not for any ulterior motive, but simply because it has life.» — y dice cuál es su propio aporte, aclarar cómo encaja la vida para que se entienda que nada expresa por un plan sino por tener vida.

«When you understand that life simply is, that allows you the freedom and the power to create your life to the greatest of your ability.» — donde la ausencia de plan queda convertida en la condición de poder crear la propia vida.

«There is not a plan for life, master. There is only Isness. To be in a state of Isness is the grandest expression there is — Isness. What matters, entity, is that you are. That is all that matters.» — y el capítulo cierra ese punto con la fórmula más corta, que lo que importa es que uno es.

«The purpose of life, master, is to express upon the platform of life whatever thoughts you entertain within your being. And whatever expression that leads you to, know that you» — Ramtha da por propósito de la vida expresar lo que se piensa; la frase se corta al cambiar de plana y sigue con la opción de cambiarlo en cualquier momento.

«The purpose of life is to be a part of it, to be the creator of it, to illuminate it. There is no other destiny than to live and to allow yourself to be whatever you desire to be as life unfolds within you, moment to moment to moment. And in fulfilling that purpose, know that you have the unlimited freedom to become and do and be whatever you desire.» — y niega otro destino que vivir y dejarse ser lo que se quiera mientras la vida se despliega.

«My beautiful master, your beloved Father has created no law, save one, and that law is to express your life according to your own sovereign will, for only through the exercise of your will do you expand the consciousness of all life, which is what the Father is.» — Ramtha deja una sola ley en pie, expresar la propia voluntad soberana, y la funda en que solo así se expande la consciencia.

«If God the Father were a law-creating entity, he would have denied you — himself — the freedom of expression that allows life to evolve and perpetuate itself. He would have become a limited Source, an ending. There is no ending to forever, master.» — con el argumento de que una fuente que legisla sería una fuente limitada y un final.

«What you term the law of God, as it is written in your Book of Books, is many laws, for each prophet added to the law.» — donde la ley de Dios de la Biblia queda repartida entre los profetas que fueron añadiéndole.

«And because of what you term the law of God, people have learned to surrender to God and to fear him. Children are not to fear their parents; they are to be as their parents.» — y Ramtha objeta el temor de Dios con la figura del hijo que no ha de temer a sus padres sino llegar a ser como ellos.

«The law of one is that God, the Source of all life, allows all things to express through his being as they will, as their freedom desires, for it is only through freedom that you will come to know the Father and be one with him once again.» — donde nombra ley de uno a que todo se exprese como quiera, con la libertad por única vía de vuelta al Padre.

«God the Father is lawless. Man is the law creator, not God. The Father has given man the freedom of will to be the sovereign lawgiver of his own kingdom, to create from thought whatever belief, truth, or attitude befits his kingdom in his evolving» — Ramtha traslada al hombre la autoría de la ley y deja al Padre sin ninguna, con el lector por legislador soberano de su reino; la frase se corta al cambiar de plana.

«Unfortunately, most laws have been created ruthlessly for the purpose of intimidating and enslaving people. They have been created to limit freedom, not to exalt it.» — y consigna el uso que dice que se les ha dado, intimidar y esclavizar en vez de exaltar la libertad.

«Man cannot permit himself to be in a lawless state because he, in the terror of his own being, thinks there must be laws to govern his being. That is only because he does not understand the infiniteness and divineness of himself.» — donde el miedo del hombre a quedarse sin ley se explica por no entender lo divino que es.

«Ramtha: Let me tell you this, master. In the cosmic makeup of all that is, there is no such thing as evil. Though it has been written that man is evil in his soul, he is not. He is divine in his soul, for his soul and all that he is is God, because if it is not God then where did it come from?» — Ramtha niega que exista el mal y pregunta de dónde habría salido si no de Dios.

«Any thought or deed that anyone has judged to be evil or bad or wrong is alive in consciousness. And if it exists in consciousness, it is certainly a part of the mind of God. And since everything is a part of God, if you were to say that any one thing is evil, you would also be saying that God is evil, and he is not.» — con la cadena que lo sostiene: lo juzgado malo vive en la consciencia, y todo lo que vive en la consciencia es parte de la mente de Dios.

«Neither is God good, for in order to define the perimeters of good, it must be weighed against the understanding called bad or evil.» — y le niega a Dios también el bien, porque definirlo exigiría pesarlo contra el mal.

«The Father simply is, the Isness of all life, a Now expression that lives simply for the joy of obtaining joy in order to know itself. And that life essence does not have the capacity to alter itself out of a state of Isness by judging a part of itself as being good or bad, evil or divine, perfect or imperfect.» — donde la vida carece de la capacidad misma de juzgar una parte de sí.

«Do you know what would happen if God could look down and say this is evil? The whole of that consciousness that is expressing something it needs to express would be terminated from the life force. And if that could happen, then life and its ongoing expansion would cease to exist, for free will, which allows creation, would cease to exist.» — Ramtha lleva la hipótesis al extremo: un Dios capaz de llamar mal a algo terminaría esa consciencia y con ella el libre albedrío y la expansión de la vida.

«There is neither good nor bad, master; there is only Isness. In the Isness, all things are measured solely in terms of fulfillment, in terms of the emotional experience needed by the soul to fulfill itself in wisdom.» — donde la única medida que queda es la del cumplimiento, la experiencia emocional que el alma necesita.

«Everything that you have ever done — however beautiful or vile you have determined it to be — you have done simply for the sake of knowing. You were pressed by your soul and your passions to do it in order to learn. Only by doing it did you realize and ascertain the value of that doing and thus gain from it. That is neither evil nor is it wicked; that is what it takes to become God.» — y Ramtha hace de todo lo hecho un acto de conocimiento empujado por el alma, ni malvado ni perverso.

«Man — not God — judges man. And man in his creativity has devised the balance of good and evil to take from his brothers their freedom of expression. The fear of punishment for not being in line with religious dogma or the laws of governments has been the sword that has ruled and controlled nations for ages.» — Ramtha adjudica al hombre la balanza del bien y el mal y al miedo al castigo el gobierno de las naciones.

«And if ever there were what you call in your terms an evil thing, it is that which takes away the freedom of an entity to express the God within him.» — y concede un solo candidato a la palabra mal, quitarle a otro la libertad de expresar lo divino suyo.

«And each time that is done to another, it is also being done to self and more profoundly so, for whatever judgment or limitation you place upon another, it becomes a law within your own consciousness. And by that law so shall you be limited and so shall you judge yourself.» — con la ley que hace volver sobre uno todo juicio puesto sobre otro.

«In that reality, God allows the illusion of evil to be created through superstition, dogmatic beliefs, and the very limited, cloistered attitudes of mankind. And through the continuous observation, judgment, and expectancy of evil, it does indeed exist in one's reality but only in his reality, for as he believes, so his kingdom is.» — donde el mal existe en la realidad de quien lo observa, lo juzga y lo espera, y solo en la suya.

«The only laws that exist are those that you create to be effective in your life. If you choose to believe there is good and evil, then that is your truth, and you are not wrong at all.» — Ramtha deja en pie la verdad del que sí cree en el bien y el mal, sin declararla equivocada.

«As long as you have that opinion, it will certainly be real. When you no longer believe it, it will no longer be a reality. That is simply how it is.» — y le pone la única condición, que dure mientras dure la opinión; la frase empieza en la plana anterior.

«Ramtha: That is correct, because I have not limited myself by believing in the ending of any one thing, for nothing is ever destroyed — ever. So if an entity dies, what is the loss in death?» — Ramtha contesta que matar no es malo, y funda la respuesta en que nada se destruye nunca.

«The Father, in his Isness and eternalness of ongoing life, has not created any one thing greater than himself that could disturb the guarantee of all existence. What the Father created, master, nothing can put under; it will eternally live. So your child would not have been destroyed, because nothing can destroy the life of God.» — y le dice a la estudiante que su hija no habría sido destruida, porque nada puede destruir la vida de Dios.

«And if in the moment an entity chooses to slay another, then in the next moment he will live in awesome guilt and self-judgment and the fear that somehow that act will come back to him. Thus his moments to come are not secure unless he forgives himself for the act.» — donde la consecuencia del acto no es castigo sino culpa y juicio propios, que solo el perdón de sí mismo levanta.

«There are many who will be horrified and who will judge and curse the slayer. But I love the entity that has slain the other, for how can I not? Is he outside of the providence and the life and the wonderment of God?» — Ramtha declara que ama al que mata, con la pregunta de si estaría fuera de la providencia de Dios.

«If I abhor the act and place judgment upon the slayer, I have placed it upon myself. The slayer has already created his own judgment, for he will be at the hands of whatever attitudes he has regarding the act, which he will have to deal with in his own kingdom of thought and emotion in the moments that follow.» — y da la razón de no juzgar, que el juicio caería sobre él mismo y que el matador ya se creó el suyo.

«I do not abhor the act. I have reasoned it. I have understood it. I am beyond it. If I judge the slayer for that act, I am no grander for it, I assure you, and my life will then be affected by that judgment, for the I Am that I am will have taken a part of itself and separated it from my being. Then I am no longer whole.» — donde juzgar queda descrito como separar de uno mismo una parte del Yo Soy.

«That is our choice. That is the only republic man has, the republic deep within himself. Your governments will try to govern the mass according to laws and rules and regulations, but they will never govern the will of an entity that works in the silence of his own thought processes. Only the entity can do that.» — Ramtha nombra república al fuero interior y lo declara ingobernable por leyes y reglamentos.

«You can take a man and put him in prison — into the smallest, darkest, filthiest pit there is — but you will never imprison his mind and his thinking. A man with his body stifled is still active in thought. And he, through contemplative thought, will reason with himself and teach himself and judge himself.» — con la cárcel por ejemplo de lo que no alcanza a la mente; la frase cruza de plana.

«I do not acknowledge good or evil, only life. If it moves an entity to slay another — or to do it within his soul by simply thinking about it — one is not greater than the other, for what you have done in your thoughts, you have already done.» — donde matar en el pensamiento y matar de hecho quedan igualados, sin que uno sea mayor que el otro.

«And I wish you to understand that one who participates with the slayer in his expression is not the victim of the slayer, for he has contemplated the possibility of perhaps being burned, or cleaved in two, or molested. And because he had contemplated it and it is fearsome, he has drawn it right to his doorstep.» — Ramtha niega la condición de víctima al que sufre el acto, por haber contemplado y temido esa posibilidad.

«Thus the one who needs to molest and the one who needs to be molested — because he needs to understand it — are brought together for the experience.» — y empareja a los dos por necesidad de entender, que es la consecuencia más dura del capítulo.

«In the understanding called God, nothing is evil. Everything is an experience that provides wisdom.» — donde todo queda reducido a experiencia que da sabiduría.

«And when man is no longer condemned by his brothers and realizes that he is not evil in his being — that he is God in his being — and understands that he is wholly loved and supported by the life force called God, he will no longer need to experience war or rape or murder, or other such acts, in order to understand his worth and value.» — Ramtha hace depender el fin de la guerra, la violación y el asesinato de que el hombre deje de ser condenado y se sepa amado.

«Ramtha: The reason they are in your life, entity, is because you want them there and they want to be there. What greater purpose can there be than that?» — la respuesta a quien pregunta por el propósito de dos personas en su vida, que están porque se quieren ahí.

«But a karmic tie, as it is termed, is only a religious explanation of a very simple word called need.» — Ramtha reduce el lazo kármico a la palabra necesidad y llama explicación religiosa a lo demás.

«But it would become very mundane, very dull and boring, if the same friends were there life after life after life. If they are there now, perhaps the only lesson to be associated with it, master, is that you have come together once again only to realize you need to go apart again.» — y objeta la idea de los mismos compañeros vida tras vida, con la posibilidad de que la única lección sea separarse.

«Ramtha: For you to know and for all to understand, what you term karma is not the law of God; it is the law of those who believe in it.» — Ramtha niega que el karma sea ley de Dios y lo deja como ley de quienes creen en él.

«Unfortunately, there are multitudes who believe in this doctrine, and they are struggling arduously to attain an illusionary understanding called perfection. And they believe that whatever they do in life, they must come back and pay for in the next one. Everything that happens to them they continuously attribute to karmic fulfillment. But that is a very poor explanation for life, master. It deserves much more than that.» — y llama pobre explicación de la vida atribuirlo todo a cumplimiento kármico.

«The laws of karma are indeed a reality but only for those who believe in them. The only laws that exist are those which you allow to be effective in your kingdom. The true lawgiver is each sovereign entity, for each possesses an ego that accepts truth. And whatever he calls truth, whatever he creates as a law in his being, so it will be.» — donde toda ley vale solo en el reino de quien la acepta, con el ego por instancia que acepta la verdad.

«If you choose to believe in karma, you will certainly be at the hands of your own creation, for you have given power to that belief. Then of course it will be effective in your life. Then you will certainly return again and again to nullify or glorify what you did in a previous life upon this plane.» — y la consecuencia práctica de esa creencia, volver a anular o glorificar lo hecho en una vida anterior.

«Those who are struggling for perfection through the restrictiveness of karma will never achieve what they are struggling for, for as they are fulfilling one karma, they would be creating yet another. And no matter how many lifetimes they live, they will never reach a state of Isness, a state of God, for they will be continuously immersed in indebtedness rather than receivership.» — Ramtha objeta el karma por circular, porque cumplir uno crea otro, y deja a quien lo cree en deuda en vez de en recibimiento; la frase empieza en la plana anterior, donde dice no reconocer ni el karma ni la perfección.

«And there is no such thing as perfection; there is only Isness. In the Isness of life, everything changes and evolves every moment; thus a state of perfection can never be established.» — y niega la perfección porque en el Isness todo cambia a cada momento.

«If you want to accept the teachings of karma, then that is your choice and your creation for your experience. But realize, master, that you have created for yourself the illusions of limited power and retribution. That is your lot through the acceptance of what is called karma, to be a prisoner of your own limited thinking.» — donde deja la opción abierta y nombra lo que a su juicio se elige con ella, poder limitado y retribución.

«Karma does not exist; want does. And want is very fickle. It can do and be anything at any moment it wishes, and it can change its mind in the midst of being it.» — Ramtha sustituye el karma por el querer, al que llama muy voluble.

«Such things as murders, accidents, and robberies are not punishments, master; they are not repays for what you did before. They are created by you as a result of contemplated thoughts, contemplated experiences. Nor are they forever things, forever circumstances. So in a greater understanding, they are not terrible things. In retrospect, they are great teachers.» — y niega que crímenes y accidentes sean pago de nada, dejándolos como resultado de pensamientos contemplados.

«You may see the slaughter of ten thousand innocents, and you may say, “Woe unto such a misery. Why don't the angels weep for this atrocity? Why do they sing to the glory of God?” Because they have not limited themselves by believing that life ever ends.» — donde Ramtha explica el canto de los ángeles ante una matanza por no haberse limitado a creer que la vida termina.

«And though you bury ten thousand bodies and you weep over them, God does not weep. That is why tomorrow always comes.» — Ramtha niega el duelo de Dios ante la matanza y pone eso por razón de que siempre venga un mañana.

«Many believe it to be a sovereign who manipulates everyone and causes all things to happen, because that takes the responsibility for their own lives off their backs.» — y adjudica la creencia en un soberano que todo lo maneja al deseo de quitarse la responsabilidad de encima.

«It is not the captive of yesterday. It is the Now that you created to dream tomorrow into reality; thus you are free to do anything you wish to do in this moment. That is the Father's love for you: the freedom and the power that he has given you to create each moment anew.» — donde cada Ahora se declara nuevo y no cautivo del ayer, y eso es lo que Ramtha llama el amor del Padre.

«No one is ruled by the past. Whatsoever you did a moment ago or a millennium ago, you do not have to pay for anytime. The very moment you did it, you gained understanding and realized the purposeful good from doing it.» — Ramtha niega que haya que pagar nada del pasado, porque el entendimiento se ganó en el mismo acto.

«The past is finished, master; it is no more. The past lives within you in this Now only as wisdom.» — y deja al pasado dentro del presente solo como sabiduría.

«That is why in this Now you are the greatest you have ever been in all your lives, for in this Now you have progressed into knowingness further than your yester-Now.» — donde cada momento presente es el más avanzado de todas las vidas del lector.

«There is only the Isness of this Now, master. What is important is now. You are the product of Now. Your life is lived in the Now. Your future is created in the Now. To truly live as an Isness in» — donde todo queda reducido al ahora, producto, vida y futuro; la frase se corta al cambiar de plana y sigue con las leyes y reglamentos que estorban vivir así.

«You have not come back to this plane to work out certain things, which you cannot even remember, or to do certain things that you are supposed to do, which no one can ever tell you what they are. And yet you are told to strive for perfection. How can you ever achieve anything if you are continuously in confusion?» — Ramtha objeta la idea de haber vuelto a saldar cosas que nadie recuerda mientras se pide perfección.

«You have come back here wholly by choice through a body that you chose. From the egg of your mother and the sperm of your father, you created your body for the purpose of expressing on this plane of creative illusion. You did not return here to balance out something you did before but rather because you wanted to evolve yourself through mass and to complete yourself in the emotions gained from experiencing this plane.» — y da el motivo que sí acepta, evolucionar a través de la masa y completarse en las emociones de este plano.

«And when you have gained the rich vapor of emotion from your experiences upon this plane, you will no longer need or desire to return here. And only you determine when you are finished here; no one else does.» — donde el término de las vueltas lo fija quien las hace y nadie más.

«You are here, master, to become God. And to become that, you must remove from your being every law, every dogmatic belief, every ritualistic practice and become unlimited in your thought processes.» — Ramtha pone por condición quitarse toda ley, toda creencia dogmática y toda práctica ritual.

«Know that you will never have to pay for anything that you have ever thought or done in this or any life as long as you forgive yourself for it.» — y condiciona esa exención a una sola cosa, perdonarse uno mismo.

«Forgiveness of self is the divine act that removes from your soul the guilt and judgment of self that limit the expression of the God that you are.» — donde el perdón de sí queda definido como el acto que quita del alma la culpa y el juicio propio.

«Know that you are forever, that you have never failed, and that the only thing you have ever done wrong is believing that you have done something wrong.» — con la fórmula en que el único error posible es creer que se cometió alguno.

«Boredom is a sign from your soul that you have learned all there is to learn from an experience and that it is time to go on to another adventure.» — Ramtha convierte el aburrimiento en señal del alma de que una experiencia se agotó.

«Become lawless, master. That does not equate recklessness. It means that the ropesman will take the rope away from your throat and allow you to breathe.» — y acota expresamente la palabra sin ley, que dice que no significa temeridad.

«Live and be happy. That is the only thing the Father has ever asked you to do.» — el cierre del capítulo decimotercero, con lo único que el Padre pide reducido a vivir y ser feliz.

«“In an exuberant state of joy, you are at peace with everything about you. When you are in joy with life, you cannot feel remorseful or insecure, fearful, angry, or lacking. In a state of joy, you are fulfilled and complete, and life, wisdom, and creativity flow like a mighty river from within your being. In a state of joy, you are inspired to the heights of greatness and the depths of feeling.” — Ramtha» — el epígrafe firmado del capítulo decimocuarto, donde Ramtha describe el gozo como estado en que no caben el remordimiento ni el miedo; el cuerpo del capítulo repite el pasaje en la plana 147 y el troceo espacia las letras del epígrafe.

«Many are reared to think they must be a certain entity or a certain profession, and they are scrupulously watched by family and society to make sure they become it. How ominous. Then there are those who imagine they have been sent here to be a great teacher or savior or healer of mankind. How noble. And there are many others indeed who feel they are here to plod along a carefully laid-out, narrow and holy path to God. How boring.» — Ramtha pasa revista a tres modos de darse un propósito, la profesión vigilada por la familia, la misión de maestro o salvador y el sendero angosto, y los despacha uno por uno.

«No one has a purpose when he comes to this plane. The Father has not given you or anyone else a directive as to what your life should be, save for one thing — and that one desire for you provides the ultimate in being — and that is for you to be joyful,» — y deja un solo deseo del Padre, que el lector sea gozoso; la frase se corta al cambiar de plana y sigue con la cláusula de que el gozo sea el que uno quiera.

«To be happy and joyous is the Father's only desire for you. It is indeed the grandest emotional value there is. It is the greatest accomplishment in life. To have understood and become joy is the only destiny that God has given to all mankind — whatever plane they are upon, whatever understanding they have achieved — for when you have returned to a state of joy and happiness, you have returned to a state of God, for joy is what the Father is. It is an Isness that is in joy at all times.» — donde el gozo queda como único destino dado a todos, en cualquier plano y con cualquier entendimiento.

«What is joy? Joy is the freedom of movement without interruption. It is the freedom of expression without judgment. It is the freedom of being without fear or guilt. Joy is knowing that you are creating life on your own terms. It is the sublime movement of self allowed. That is joy.» — la definición del gozo por cuatro libertades, de movimiento, de expresión, de ser y de crear la vida en los propios términos.

«Why is joy the grandest state of being? Because when you are in a state of joy, you are in the flow of what God is, and in that flow there is no room for jealousy, anger, bitterness, or war. It is difficult to hate anyone — it is difficult to besiege anyone; it is difficult to hurt anyone — when you are in a state of joy.» — y la razón que da, que en ese estado no caben los celos, la ira, la amargura ni la guerra.

«In joy, you cease to age and will live forever, for life is no longer a drudgery but a wondrous adventure that you only hunger for more of. When joy is apparent, you are at one within your kingdom of self. In a state such as that, you have found utopia.» — Ramtha ata el no envejecer al gozo, con la vida vuelta aventura y no faena; la frase cruza de plana.

«How do you become joyful? By knowing that every moment of your life gives you the freedom and opportunity to express joy, if that is your desire, and by knowing there is nothing that is ever worth separating yourself from happiness and joy and God — nothing — and by loving yourself completely through and through, for you love God when you do.» — y el método, saber que nada vale separarse del gozo y amarse uno mismo por entero.

«There is no greater love in life than the love of self. There is no greater love, for it is from that embrace of self that freedom exists. And it is from that freedom that joy is born. And it is from that birth that God is seen, known, and embraced.» — donde la cadena va del amor propio a la libertad, de la libertad al gozo y del gozo a ver a Dios.

«When you love who you are, there is no thing unconquerable, no thing unreachable. When you truly love yourself, you live only in the light of your own laughter and travel only the path of joy.» — Ramtha pone el amor propio por condición de andar solo el camino del gozo.

«There is no greater purpose in life than to live for the love and fulfillment of self, and that can only be achieved by participating in this life and doing those things which bring you happiness, regardless of what they are» — y el propósito queda reducido a hacer lo que hace feliz, sin excepción declarada; la frase cruza de plana.

«And don't ask others what they think. What would they know of joy when their lives have been burdened by the same limitations that have plagued yours.» — donde descarta el consejo ajeno por estar cargado de las mismas limitaciones.

«The Father presses joy to you. He is always there, waiting for you to open up to receive it. That is what is meant by “Ask and you shall receive.” It is quite simple to have joy at all times. Know you are worth it.» — Ramtha lee la fórmula de pedir y recibir como gozo que ya está ofrecido y espera aceptación.

«Joy begets joy, for when you accept the joy that is pressed to you, that joy heightens the joy of your tomorrows and opens you up for ever greater receivership. That is why loving yourself every moment is imperative, for when you do that, that sets the pace, if you will, for the moments to come. When you live only for the love and joy of self — by always asking yourself what makes you happy and then doing what your feelings tell you, whatever it is — those moments of ecstasy and exhilaration are recorded in the soul of your being, which will create even more moments of happiness and joy in the moments to come.» — y describe el gozo como acumulativo, registrado en el alma y multiplicado en los momentos siguientes.

«If you will live your life in such a manner — that everything you pursue in life, you pursue to make yourself happy — you will live your life to its grandest destiny.» — donde perseguir la propia felicidad queda igualado a vivir el mayor destino posible.

«And, behold, in what is termed the final analysis, you will have seen the face of God by realizing that it is your own.» — con la fórmula de ver el rostro de Dios al reconocerlo propio.

«You know, in my time we were called soulless by the Atlatians. Do you know what our search was for then? It was not for a purpose; it was to find a soul that we were told we did not have.» — Ramtha vuelve a su relato y dice que la busca de los suyos no era de propósito sino del alma que les negaban.

«But when I found out what joy was and that I was worth having it, I became the essence that supports and nourishes and is all life.» — y sitúa ahí el paso de bárbaro a lo que dice ser ahora.

«The only path to the Father is whatever you declare as your joy. That is the only way you get there. That is what takes you» — donde el camino al Padre queda definido por lo que cada quien declare su gozo; la frase se corta al cambiar de plana y termina con la vuelta a casa.

«Ramtha: It can be anything. But it is no specific thing. You came back here simply to experience life. You chose you, and why not you? You chose this time, and why not? This is a wonderful time. Life is in bloom now. You are in bloom now.» — la respuesta a quien pregunta por su propósito de haber vuelto, experimentar la vida y nada específico.

«You know, living has become such an overlooked and unappreciated experience that everyone looks for something other than life to do. But your first and foremost reason for being here is simply to live.» — Ramtha consigna que se busca algo distinto de la vida que hacer, y deja el vivir por razón primera.

«Your greatest accomplishment in life will be living through it. That is perhaps not precisely the understanding that you are wanting to hear but I assure you, master, when you come close to dying, you will appreciate that answer.» — y admite que la respuesta no es la que se espera, con la muerte cercana por prueba de que se apreciará.

«Everyone thinks that they must have an excuse for their existence. “Ah, master,” they say unto me, “what is my destiny here, my purpose in this life? I know there is a reason I am supposed to be here.” So I tell them, “Life,” and they are most perplexed and unhappy, for they are waiting to hear of a very elaborate plan where they will rise above a great mount and be draped in gold, with birds singing around their head, and they shall be the salvation of humanity.» — donde describe con sorna el plan elaborado que el que pregunta esperaba oír.

«Your purpose, master, is simply to live. Whatever you do thereafter will be an extension of your beauty and a contribution to the overall expansion of life.» — y todo lo demás queda por extensión de eso y aporte a la expansión de la vida.

«What occurs thereafter is not the obligation to be any specific thing but to be as much as you can in each moment of life. It is called creation, and that you are bound to do because the God within you presses you to create.» — Ramtha sustituye la obligación de ser algo por la de ser cuanto se pueda en cada momento, que llama creación.

«Do you know why some of the most enlightened entities upon your plane are bums living in “bumdom”? Because they live in the moment and do only what they need to do in order to live and go on to the next place. So they have been many places, seen and done many things, and met many entities.» — donde pone entre los más iluminados a los vagabundos, por vivir el momento y haber andado muchos lugares.

«They are very enlightened in their state — and very happy in their state — for they have given themselves the freedom to come and go as they choose. You say to me, “But, master, they have no purpose.” Their purpose is to live in the moment and frolic in doing something new and adventurous whenever they feel like it.» — y les atribuye la libertad de ir y venir, con el propósito reducido a vivir el momento y frolicar en algo nuevo.

«This life, master, was not created to be a prison. It was designed to be a platform for creativity and expression that is colorful and challenging and upon which you may have many» — y niega que la vida sea cárcel, dejándola en plataforma de creación y expresión; la frase se corta al cambiar de plana y sigue con los interludios y aventuras que traen gozo.

«Ramtha: But there is someplace else. Life is continuous on many different levels and in many places. That is a truth. But I will tell you another truth: If you truly did not want to be here, you would not have come back. The life force within your being is here to experience this life in order to learn and gain happiness from it. Do you think that you are a higher entity who came here only to find this a miserable place to be? A higher entity finds happiness wherever he is.» — Ramtha concede al estudiante que hay otros lugares y le objeta que una entidad mayor halla felicidad donde esté.

«But eventually we realize that we make wherever we are however we choose to make it: good or bad, happy or unhappy, exciting or mundane. It is only our attitudes and our judgments that determine our experiences in life.» — y deja la experiencia entera a cargo de las actitudes y los juicios de quien la vive.

«Those who come here with one little direction and stay with that direction, because it is socially acceptable here, suffer at the time of death from agony and regret that they should have done this, they should have done that, they should have loved this one and married that one. All of those should-haves will bring them back here to experience all of the now-can-haves until they are filled with all of that. Then they return no more.» — donde las cosas que se debieron hacer traen de vuelta al lector hasta que se cumplen.

«My beautiful master, wisdom is accumulated emotion. That is what makes each entity different from all others who come to this plane.» — Ramtha define la sabiduría como emoción acumulada y hace de ella lo que distingue a una entidad de otra; la frase cruza de plana.

«The things that you have yet to understand — adventures that hold the promise of fulfillment and wisdom — you will always be drawn to, for they will excite you, tempt you, intrigue you, puzzle you. If you will simply allow yourself to be and listen to the urgings within your being, the feelings within you, you will always be experiencing what you are most needing in order to expand your wondrous self into greater wisdom and perpetual joy.» — y el criterio para saber qué falta, que lo no entendido atrae, excita y desconcierta.

«If you are needing a reason for being, let the reason be the one thing that will be with you throughout eternity, and that is called love of self.» — donde el único propósito que sobrevive a esta vida es el amor propio, frente al de ser esto o aquello.

«You, master, are the purpose in life.» — la fórmula con que Ramtha cierra la cuestión del propósito.

«That is your purpose — to be.» — y el cierre del capítulo decimocuarto en cinco palabras.

«“Incarnation was never meant to be an entrapment. It was never meant to be everlasting. It was simply a game to participate in, a new adventure in the exploration of creativity and life. But you quickly lost yourself in the senses of the embodiment and your body became your whole identity. You became so immersed in the matter of this plane that you became man, the insecure, man, the fearsome, man, the vulnerable, man, the dying element, because you forgot the powerful essence within you.” — Ramtha» — el epígrafe firmado del capítulo decimoquinto, donde Ramtha llama juego a la encarnación y atribuye la caída al quedarse en los sentidos del cuerpo; el cuerpo del capítulo repite el pasaje en la plana 158 y el troceo espacia las letras del epígrafe.

«Once man knew of his heritage and his lineage. Once man knew God not as an essence apart from his being but as the sublime Isness of ongoing life and thought that was the very life force of his divine and eternal self. Once man knew that. He erected great pyramids to stand throughout the ages as reminders to humanity of the fire within, the God within man. Despite all the things that have happened throughout your history, those pyramids still stand as symbols of the greatness and divineness of man.» — Ramtha adjudica las pirámides a un recuerdo levantado por el hombre que aún se sabía Dios.

«he lived in the same embodiment for thousands of years because the power that gave the body immortality was the purity of unlimited thought that man expressed in a state of being.» — y atribuye la inmortalidad del cuerpo primitivo a la pureza del pensamiento sin límite; la frase empieza en la plana anterior.

«Man, God/man, began to forget that he was God even in his first life experience on this plane. Why? Because he loved this wonderful playground of matter, and experiencing and creating here became all that was important. And in his endeavor to express his creativity here — and to maintain the vehicle that allowed him to do that — man, the magnificent creature of unlimited thought processes, began to experience the limited thoughts of survival, jealousy, and possessiveness.» — donde el olvido empieza por amor al mundo material y desemboca en supervivencia, celos y posesión.

«But the embodiment that the Gods created for themselves from the clay of the earth is vulnerable to the thoughts of the immortal being who occupies it. Whatever thought man accepts and allows himself to feel will manifest in the body, for the embodiment is the last part of man's kingdom and is supported by the thought processes of the God who inhabits it.» — Ramtha hace del cuerpo la última parte del reino del hombre, sostenida por el pensamiento de quien lo habita.

«When God/man began to experience attitudes of survival, he began to lessen his power of thought to spark an eternal life force within the body. Thus the body began to fail. As the body began to fail, it lessened man's ability to reason through his brain. As man began to lose his power to reason, fear began to engross his consciousness. As the element of fear became an attitude within man's thought processes, the embodiment began to suffer from the force and effects of fear: disease, illness, death.» — y da la cadena de la caída, cuerpo que falla, razón que mengua, miedo que crece y enfermedad y muerte por efecto.

«Those attitudes of survival, arising from the fear of death, would be passed on to future generations as what is termed instincts for survival, for whatever man thinks becomes patterned within his cellular and genetic structures.» — donde lo que el lector llama instinto de supervivencia queda como actitud heredada por vía celular.

«this plane, they unknowingly became locked into the bodily experience, for when each God experienced the death of his first embodiment, he entered into what is called a Void. This Void was a place — a dimension of light — that was neither back into a consciousness understanding of all-knowing God, nor was it back upon the plane of matter.» — Ramtha nombra Vacío al lugar intermedio donde dice que quedó el dios al morir su primer cuerpo, ni en el saber de Dios ni en la materia; el tramo arranca donde el troceo reanuda la frase cortada.

«So the God came back into another embodiment through the seed of his own offspring, in order to continue to express in matter and to reconcile all of the limited thoughts he had permitted to alter his thought processes in the previous life. But as he began to experience more of the material aspects of this plane, the God experienced further alteredness and fell deeper and deeper into limitation. Thus began the cycle of reincarnation upon the plane of demonstration.» — y sitúa ahí el comienzo del ciclo de reencarnaciones, con la vuelta por la semilla de la propia descendencia.

«As the Gods returned here as man again and again — in order to continue their adventures in life — this plane gradually became their whole concept of life and they forgot their lineage and their divinity.» — donde el plano entero se vuelve su único concepto de vida y con eso se pierde el linaje.

«Thus other planes of expressed consciousness emerged as what is termed limited heavens, limited spheres. There, upon the death of the embodiment, entities who had forgotten the grandest and simplest of all planes could experience life according to their happiness and collective-attitude thinking.» — y los demás cielos quedan como esferas limitadas surgidas de ese olvido.

«Soon there rose up entities who sought to elevate themselves above others by saying that only they, through their mystical powers and immeasurable source of knowledge, had the» — Ramtha describe el surgimiento de entidades que se elevaban por poderes místicos y saber inconmensurable; la frase se corta al cambiar de plana y sigue con las profecías de ruina y las amenazas de condena.

«Thus was religion born upon this plane to further separate man from his internal beauty, his eternal godship. And religion was very clever, for it did not have to govern and rule peoples through the sword. It had only to perpetuate the teaching that God was not within their reach, that all knowingness and all power were not within them.» — y adjudica a la religión un nacimiento por esa vía, con la enseñanza de que Dios queda fuera del alcance por instrumento de gobierno.

«Whatever man is told often enough — no matter how altered an understanding it is — will eventually become a steadfast reality, for man, the timid seeker of truth, wishing so desperately to be accepted, will listen to any folly.» — donde el alma, que declara memoria para siempre, vuelve firme lo repetido por muy alterado que sea.

«When man no longer accepted his own knowingness to be the essence of truth, he gave away his sovereignty and power and became a part of a collective mass, which permitted religions and governments through the ages to rule people as if they were one entity.» — Ramtha explica el gobierno de las masas por la entrega previa de la soberanía propia.

«But they are not. All are unique Gods with unique destinies to fulfill and adventures to experience. Man is entitled to his adventures.» — y objeta la masa con la singularidad de cada destino.

«When man accepted the teaching that he is wretched and a sinner and that the Father is outside of him, he completely separated himself from God.» — donde la separación de Dios queda producida por la aceptación de la enseñanza y no por un hecho.

«for as long as man has the thinking that he is other than divine, that the Father is not within him, then he is doomed in a sense to be born a million times until he realizes his divinity and lives this once again in a state of being.» — y esa creencia queda por causa de nacer un millón de veces; el tramo arranca donde el troceo reanuda la frase cortada en la plana anterior.

«Thus you learned of death, but you forgot life. You learned of sorrow, but you forgot joy. You learned of man, but you forgot God, your sublime intelligence, that allows you to create your illusions however you choose.» — la serie de trueques con que Ramtha resume la caída, muerte por vida, pena por gozo y hombre por Dios.

«All of you have lived many lives upon this plane: some of you, thirty thousand lives; some of you, ten thousand; some of you, only two.» — Ramtha reparte entre los presentes vidas que van de dos a treinta mil.

«You have lived so many lives in which you have been reminded by family, by society, by religion, and by governmental powers that you are wretched and that God is not within your reach that it has become the steadfast reality of your thought processes.» — y adjudica a familia, sociedad, religión y gobierno la repetición que volvió firme esa creencia.

«Thus you let teachers and religions and everyone else rule your life and interpret truth for you. You allow the understanding of others to complicate and clutter the simple truth that has been spoken for ages in your time, that the Father and the kingdom of heaven are indeed within you. What grander truth can be written than that?» — donde la verdad del reino que está dentro queda declarada la mayor que se pueda escribir.

«But many of you who do not know that still think you must go through dogma and certain mechanics, as it were — rituals, prayers, chants, fasts, meditations — in order to connect with God and become enlightened. Yet the more you do these things, the more you convince your soul that you are not what you are» — Ramtha objeta rituales, oraciones, cantos, ayunos y meditaciones con el argumento de que practicarlos convence al alma de no ser ya lo que se busca; la frase se corta al cambiar de plana.

«Now religion is not wrong. Those who have set up and furthered religious teachings are your beloved brothers who, in seeking to understand their own divinity, their own worth and power, have enslaved their brothers, thus enslaving themselves. What they have done, as harmful as it has been, has been their truth for their experience and understanding. I am a lover of all people, even the priests and seers, for they are God also.» — y a la vez declara que la religión no está equivocada y se dice amante también de sacerdotes y videntes.

«Practicing rituals and following dogma are not wrong, but it will never feel completely right because the voice within you — that is God — says that you already are what you are struggling to reach.» — donde la objeción se queda en que la práctica nunca sentirá del todo bien.

«The Father is not an angry, mournful, meditative, pious creature. It is the essence that is complete and infinite joy.» — Ramtha niega a Dios los atributos de la piedad y lo deja en gozo completo.

«I tell you, God is within you. It has been there in all of your lives. You are already God, for that is the divine, creative intelligence that sits within the cavity of your being, the essence that has loved you into experiencing limitation and will love you back into unlimitedness once again.» — y describe esa esencia como la que amó al lector hacia la limitación y lo amará de vuelta.

«Limitation has been an adventure. It has been an experience, and most on this plane are experiencing it greatly. Unfortunately, you forgot that there is something better, and you made limitation a way of life.» — donde la limitación queda consignada como aventura legítima que se volvió costumbre por olvido.

«Thought is the ultimate creator. Whatever you think and then» — con la regla que el capítulo repite, que el pensamiento es el creador último; la frase se corta al cambiar de plana y sigue con lo que uno se permite sentir.

«allow yourself to feel becomes the reality of your life. Every thought you embrace that goes beyond the spectrum of limited thinking, so shall it manifest for a broadening or widening of your life. All it takes is opening up your thought processes to accept ever more unlimited thoughts in order for you to go beyond limited man into unlimited God.» — y todo pensamiento fuera del espectro limitado ensancha la vida de quien lo admite; el tramo arranca donde el troceo reanuda la frase cortada.

«Just as you have become the knowingness that you are wretched within your being, if you now know that you are God within your being, so will you become God in your totality.» — Ramtha aplica al revés el mismo mecanismo que produjo la caída: saberse Dios lo vuelve a uno Dios.

«It is there, dormant in your soul, waiting to be recognized, ready to become an experienced reality. It becomes that by knowing.» — donde la memoria de ser Dios está dormida en el alma y se activa por saber, no por hacer.

«No one can give you that knowingness. Only you can achieve that understanding through your own thought processes and emotional being.» — y Ramtha se excluye a sí mismo de poder dar ese saber.

«When you know that God and you are one, you remove from your thought processes the attitudes of separateness and you unite with your godhead once again. When you realize that the all-wise, all-knowing intelligence of the Father is the totality of thought — the basis of all things that are — and allow yourself to be all thoughts, then you are all that God is, which is all things.» — donde admitir todos los pensamientos es lo que hace a uno todo lo que Dios es.

«I tell you, there is nothing you must accomplish on this plane except being who and what you are, for the knowingness that you are God is achieved in a state of being, for God is beingness. It is the Isness of all life. To be in a state of being — a state of allowing yourself simply to be who you are, however you are expressing — is to be completely as the Father is, and that you can accomplish in a moment. In a moment it is realized.» — Ramtha niega que haya nada que lograr aquí salvo ser, y lo declara alcanzable en un momento.

«God is this Now. Infinity is this Now. To be forever God is to» — donde Dios y el infinito quedan en el Ahora; la frase se corta al cambiar de plana.

«live wholly in the eternity of this Now, for that is how God lives. Simply be. Then you are one with the Isness and ongoingness of all life, and your body will elevate itself to become that ongoingness. Then you do not have to die but can transcend all planes to the seventh, which is the conclusiveness of all things, thought. That is a truth.» — y ata a ese vivir en el Ahora la elevación del cuerpo y el no tener que morir; el tramo arranca donde el troceo reanuda la frase cortada.

«Man is beginning to come out of limitation because there are many upon your plane who are questioning their lives and why they are slaves to the hypocrisy of government, of dogma, of society, and where in turn they lead.» — donde Ramtha registra un cambio en curso, gente que cuestiona la hipocresía del gobierno, del dogma y de la sociedad.

«They are beginning to realize that all of the prophesies — and all of the tales and all of the fears — that have governed mankind for so long have not manifested; they have outlived them all. They are questioning who they are and why, if they are to love God, must they be frightened of him.» — y advierte que las profecías y los miedos que gobernaron tanto tiempo no se cumplieron, con la pregunta de por qué habría que temer a un Dios que se ha de amar.

«It is time to have a new learning occur, which is really not new at all. Deep within your soul, you will know what the truth is because the truth will permit you to see beyond the stagnation of dogmatic beliefs into the heaven of thought and understanding that has been there all along.» — y declara que lo que viene no es nuevo, solo lo que estaba detrás del dogma.

«This age of yours is ending. This has been the Age of Flesh. The new age is already on the horizon, and it is called the Age of Light, the Age of Pure Spirit, the Age of God. It is the age when man knows that all are equal and that the kingdom of heaven has always been within him.» — Ramtha nombra Edad de la Carne a la que termina y Edad de la Luz, del Espíritu Puro y de Dios a la que viene.

«Those who will be the new kingdom will not be the warlords and tyrants amongst men but the heralds» — donde pone a los heraldos de paz en lugar de los señores de la guerra y los tiranos; la frase se corta al cambiar de plana.

«of peace who are rising above the stagnation of limitation to say, “I am God, and all whom I see do I love, for I am all I see and I love what I am.» — y la fórmula que les atribuye, yo soy Dios y amo todo lo que veo porque soy todo lo que veo; el tramo arranca donde el troceo reanuda la frase cortada.

«Each who comes to that understanding will lift the whole of consciousness by his one solitary light. And one by one you will return to a state of unlimitedness, rich with the pearls of wisdom that will allow you to create more wisely in the eternity to come.» — donde cada reconocimiento particular eleva la consciencia entera.

«One day you will glance up to a sky that has become very cloudy. As you look into your heavens, you will see a blaze of brilliant lights flickering all around, and you will think the stars themselves have come to nestle within the clouds. What you will see is what all mankind is going to see. It will help you to awaken from your slumber and realize that all I am teaching you is indeed a grand truth and a wonderful reality.» — Ramtha anuncia luces en el cielo que dice que toda la humanidad verá, y las ofrece como despertar y como prueba de lo enseñado.

«In your very beginning, when each of you knew that you were one with the Father, your ego — your identity — was God in a singular uniqueness and life was the emotional adventure into the experience of all thoughts, for God is all thoughts.» — Ramtha describe el ego original como identidad de Dios en forma única, y la vida como aventura emocional por todos los pensamientos.

«All of you were like little children, for you did not possess any attitude that would alter the purity of your beings or limit your expression. You did not know fear. You did not know judgments of greater or lesser. You did not know competitiveness or jealousy or possessiveness. You did not know death. You were like little children, for you had not experienced any of these attitudes.» — y compara ese estado con la niñez, sin miedo, sin juicio de mayor y menor, sin competencia ni muerte.

«But as soon as you began to create, a competitive Spirit arose within you, the drive to take the thought of another's creativity and expand it into something greater, to create more, thought by thought by thought.» — donde la competencia nace del propio impulso de crear, tomando lo creado por otro para hacerlo mayor; la frase cruza de plana.

«Why do you think there are so many species of flowers on your plane? You would think that one rose would have been enough. And how many more butterflies could there possibly be?» — y Ramtha pone la variedad de flores y mariposas por prueba de esa competencia.

«Why did the Gods become a competitive race? Because in their drive to create, they began to contemplate that perhaps their creativity was not as grand as another's. Thus they began to see themselves as lessened within their beings. And to compensate for that feeling of lessness, the Gods sought to outdo each other's creations. And the more they embroiled their thought processes in competitive creativity, the more they saw themselves as less than the perfection of Isness, as separate from God, which is the equality of all things.» — donde el sentirse menos por comparación es lo que produjo el vernos separados de Dios.

«You see, separateness from life and the understanding called imperfection come about only when something is seen as greater than something else. Yet in the reality of life, no thing is greater or less than anything else. All things simply are, in an equality of Isness. Thus everything is in a state of perfection or, more appropriately, a state of Isness, of being. It is only attitudes, collective thoughts, that make something less than the perfection of Isness that it truly is.» — Ramtha hace nacer la imperfección del ver algo mayor que otra cosa, y no de una falla real.

«Now your greatest separation occurred when you entered into the embodiment of man. Up to that point, even though you had begun to separate yourself from all things, you were still aware of your godhood and immortality of being. But when you lowered yourself into an embodiment and began to experience the realities of cellular matter, you entrapped yourself in the functions of mass called hunger, cold, and survival, the struggle to maintain that which you had become.» — y fija en la entrada al cuerpo la separación mayor, con el hambre, el frío y la supervivencia por trampa.

«That marriage of a great immortal being with a mechanism of mass, oriented to the survival of its own structure, greatly altered your ego state of being. That is when the tree of knowledge, the altered ego, was born.» — donde ese matrimonio produce lo que Ramtha llama el árbol del conocimiento, que identifica con el ego alterado.

«competitiveness, and jealousy on this plane — recorded in your soul and programmed into your body's cellular structures — that further intensified your altered ego, that further altered the knowingness that you were divine, immortal, and one with all life.» — y el miedo, la competencia y los celos, grabados en el alma y en las células, agravan ese ego alterado; el tramo arranca donde el troceo reanuda la frase cortada en la plana anterior.

«Ramtha: They accepted and understood the processes of change — what you term death — from the very things they had created.» — la respuesta a quien pregunta cómo llegaron los dioses a aceptar la muerte, que la aprendieron de sus propias criaturas.

«You see, many things created here were designed to feed upon one another, for the substance that each creation needed to sustain itself had to be of the same substance as itself. It is what you term a food chain.» — Ramtha explica la cadena alimentaria por la exigencia de que cada criatura se sostenga con su misma sustancia.

«So the flora became foodstuffs for the animals that the Gods had created. And when the animals partook of the plants, the Gods who created the plants saw to their horror that their creations had been resolved before their eyes and transmuted into yet another energy. The animals would then be food for yet other animals that were created by another God to be greater than the first, and on and on. It was one way that the Gods chose to compete with one another. You see, it was most humiliating to have your creation eaten up and digested by another God's creation.» — y adjudica a la competencia entre dioses el que unas criaturas se coman a otras, con la humillación de ver devorada la propia.

«Death was further understood, master, through the process of designing and evolving the embodiment of man. In order to perfect the creature called man, the Gods became a part of it, as they had become a part of all things they had created here. Since their earliest versions of man were not very agile creatures, the animals were continuously partaking of the body of man and finding him quite a delicacy at that. So through that, the Gods experienced and understood the action called death. That understanding enabled them to improve upon the embodiment to make it more forceful against death at the hands of their very own creations, the animals of carnivorous nature.» — donde los dioses aprenden qué es morir porque los animales se comían a sus primeros hombres.

«The Gods had been the plants. They had been the animals. They had been the insects. They had been everything. But to have a form that had dominion over all things, that was their ultimate love and creation.» — y el cuerpo humano queda por creación mayor, por tener dominio sobre lo demás.

«The irony was even if they escaped from the animals that preyed upon them, they could not escape the attitudes of survival that were beginning to engross their consciousness. It was their attitudes of survival and the fear of death that eventually brought their bodies down, for whatever one fears, he will become.» — Ramtha pone la ironía del relato: se escapa del animal y no de la actitud de supervivencia, y uno se vuelve lo que teme.

«You know, of all the things the Gods ever created, nothing is more devastating than the creation called fear, for no thing can express life in its shadow.» — donde el miedo queda como la peor de todas las creaciones, porque a su sombra nada expresa vida.

«Thus the Gods eagerly came back to become better and better and better, to reconcile the lessness they had perceived in themselves, and to express moreness in their creativity here. Through the attitude and the desire to become better, they became so immersed in the matter of this plane that they forgot they were divine and immortal and became death and dying objects.» — y la vuelta a nacer se explica por querer compensar la menudencia sentida y crear más aquí.

«Yet the understanding of being one with all life had begun to be lost, unfortunately, in the designing of creation — even before the Gods had a love affair with this plane — through competition and the thoughts of greaterness or moreness.» — Ramtha fecha la pérdida de la unidad antes del romance con este plano, ya en la competencia del crear.

«I tell you this, master: Your oneness is truly only a moment — a breath — away. When you within the depths of your being no longer wish to be separate from any one thing, you no longer will be.» — y deja la unidad a un momento de distancia, condicionada solo a no querer estar separado.

«It is simply your attitude, your limited thinking, your altered identity that has separated you from all thought. When you come back into all thought by removing judgment against thought, then you will never again be lost or separated.» — donde quitar el juicio contra el pensamiento es lo que devuelve a uno a todo el pensamiento.

«Ramtha: You know, master, the animals are endowed with wondrous devices for self-preservation, the primeval instincts for survival that have been programmed into their cellular structures so that they can live, experience, and evolve.» — Ramtha contesta a quien se pregunta por su cautela describiendo los instintos de supervivencia programados en las células de los animales.

«Mankind is also endowed with primeval instincts, which have been passed on genetically from seed to seed. Man's instincts for survival are immersed within the body's cellular structures so that he may protect himself, for mankind is born naked. He has not fangs, nor horns, nor swiftness of foot, nor nimbleness of limb, nor is he endowed with acute hearing or grand eyesight. He is a very refined, remarkable, self-contained entity whose greatest instincts for self-preservation are caution and the seclusion of self.» — y adjudica al hombre, nacido desnudo y sin colmillos ni rapidez, la cautela y el recogimiento por instintos propios.

«When you, as everyone else here, selected to forfeit your freedom of Spirit in order to experience the density of matter, you became intertwined with its genetic, instinctual patterns, one of the conditions of expressing through the matter of this plane. So to be man is to be fearful, herdlike, doubtful, and very cautious. 'Tis a great truth.» — y declara condición de estar aquí el ser temeroso, gregario, dudoso y cauto, sin llamarlo defecto.

«Caution is not an illusion; it is a condition of living here as man. That need never be forgiven within self but accepted as a necessary instinct for the preservation of your embodiment.» — donde la cautela no se manda perdonar sino aceptar como instinto necesario.

«It is now the moment, if you will, for the Spirit of your being to take hold of your body and protect it through an unlimitedness of thought understanding.» — y el paso siguiente que propone, que el Espíritu tome el cuerpo y lo proteja por pensamiento sin límite.

«to master is the illusion that you do not have the ability to become that. And how do you remove that illusion? Simply by removing it from your thought processes.» — Ramtha deja una sola ilusión por vencer, la de no ser capaz, y su remedio es quitarla del pensamiento; la frase empieza en la plana anterior.

«Whatever you do in thought and in feeling is reality, even if it is never manifested into the reality of this dimension. Once you have embraced the thought that you are God, the I-Am principle, you have already become it.» — donde lo pensado y sentido ya es real aunque no se manifieste, de modo que abrazar el pensamiento de ser Dios basta.

«When the instinctual heritage that has protected you through the ages confronts the knowingness that you are indeed immortal rather than mortal, that you are indeed unlimited God rather than limited man, your soul will pass this unlimited thought on to the cellular mass of your embodiment, and the cellular mass will be in jubilation. Then your body will conform happily to the unlimited thoughts of the great God that occupies it. And inasmuch as your body has had uncertainty and caution for its instinctual existence, it shall now have God unlimited within its cells, such that the matter of the body can be unified into an alignment with the totality of God I Am.» — y describe el encuentro del instinto con ese saber como algo que el alma pasa a la masa celular, que Ramtha dice que se alegra.

«Love yourself, master, completely. Love life, all of it. When you do, you will come back into your union, I assure you, simply through an attitude and in but a moment. That is all it takes. Simply know.» — el cierre del capítulo decimoquinto, con la vuelta a la unión por una actitud y en un momento.

«“You came back here to experience God, to understand self, to live the principles of I Am. And the principles of I Am encompass all that everyone is, every attitude, every emotion, ever y character, ever y illusionar y situation created in the realms of thought called God.” — Ramtha» — el epígrafe firmado del capítulo decimosexto, donde Ramtha da por motivo del regreso vivir los principios del Yo Soy; el cuerpo del capítulo repite el pasaje en la plana 170 y el troceo espacia las letras y parte every en ever y y.

«Ramtha: You know, the last pain here was starvation, and everyone was always hungry. The thing then was to work arduously in order to make a pence or a rupee or a shekel to buy a loaf of bread, a bit of cheese, and rotted wine to fill an empty belly. Now look at everyone. They are all trying to fight off their fat. Now that everyone has been fed and has gotten plump, along comes someone who says, “Tsk, tsk, tsk. That is not beautiful.” So now everyone is struggling to be starved again. Is life not an adventure? The pain here, master, is called ego.» — Ramtha contrapone el hambre de antes a la lucha contra la gordura de ahora y llama ego al dolor de este plano.

«Ramtha: Life does not go in a circle, master, nor does it ever repeat itself. It always changes, and yet it evolves every moment to be constant. Life is all-encompassing and creates the next moment by virtue of its own being, its own Isness. It is created in the moment by each entity according to his attitude. It is the attitude toward life that allows its cycles of change to seem circular.» — y niega que la vida sea circular, dejando la apariencia de ciclo a cargo de la actitud de quien la mira.

«Reincarnation is indeed a truth. It is simply laying down one body — because the attitude permitted it to die — and taking up another one, either here or somewhere else upon the plane of matter.» — donde la reencarnación queda definida como dejar un cuerpo que la actitud dejó morir y tomar otro, aquí o en otra parte.

«Why does anyone come back here? Because they want to. Do you think that you are made to come back here — that you are kicked from whatever plane you are on back into an embodiment — only to have to struggle through the birth canal and become completely dependent upon the egos around you?» — Ramtha objeta la idea de ser enviado de vuelta y la reduce a querer volver.

«There was no edict that sent you here, master, for there is no one who can ever make you do anything against your will. You are the one who decided to return here. You are the one who desired to express again upon this plane. So if you are looking for someone to blame your miseries on, you will have to look» — Ramtha niega que un edicto trajera al lector de vuelta y le manda mirarse al ojo si busca a quién culpar; la frase se corta al cambiar de plana.

«yourself in the eye. You are wholly responsible for your own beauty, your own being, your own sorrowful or wonderful life. And it is about time that that is the way it is known.» — y lo deja responsable entero de su belleza y de su vida, triste o luminosa; el tramo arranca donde el troceo reanuda la frase cortada.

«No one is ever forced to reincarnate upon this plane. But after living here for eons, man begins to think that this is all there is. And when he loses his body and is away from his emotional attachments and the toys that are here, he soon wants to hurry up to get back here, for he thinks that this is the only heaven there is. And so for him it is.» — donde la prisa por volver se explica por creer que este es el único cielo que hay.

«And the need is to express joy, or sorrow, or pity, or anger, or pain, or anything else you wish to experience on this plane of illusion so that you may have as much of it as you want. Then when you become tired of it or bored with it, you can change your attitude and experience some other emotion. It is as simple as that.» — y la necesidad que trae de vuelta puede ser cualquier emoción, hasta hartarse de ella y cambiar de actitud.

«Can utopia live alongside pain and sorrow and hellish situations? Indeed it can. It is only an attitude away.» — Ramtha deja la utopía a una actitud de distancia del dolor, conviviendo con él.

«Do you know why you are the identity you are now? Because you have been most of the other roles before and now you are experiencing this one. Why weren't you born a starving child rather than the opulent entity that you are? Because you have been the starving child who wanted to be the opulent entity, and so you are. And why are you not the baker who bakes the bread to feed his family? Because, master, you have been the baker who baked the bread to feed his family. You are now the entity who purchases it from him.» — y explica la identidad presente por haber sido antes los demás papeles, el niño hambriento y el panadero entre ellos.

«The wonderful thing about this kingdom is that it is ongoing and changeable, and you can be any player you wish to be. And as you advance upon the platform of life, you advance to plateaus which offer you a stage to play out the illusions that will provide the greatest learning within your being. And upon that stage you have the freedom to become king or pauper, lover or loved, slave» — donde cada meseta de la vida ofrece un escenario y la libertad de ser rey o mendigo, amante o amado; la frase se corta al cambiar de plana.

«There are entities in this world who live in sublime peace and whose needs are simple. And whatever they need, whatever they want, they simply manifest. They live in happiness and joy, master, attitudes and adventures in thought that you have yet to choose for your experience.» — Ramtha consigna que hay quienes manifiestan lo que necesitan y viven en paz, y lo pone como opción que el lector no ha tomado.

«There are many understandings you have yet to live. And do you know what the grandest of them is? Living simply for the reason of living. To live simply for the reason of living is the greatest achievement in the understanding of life, for that is when you will know peace. That is when you will know joy. That is when, master, you become God in your totality once again.» — y nombra vivir por el solo hecho de vivir el mayor logro del entendimiento de la vida.

«You have yet to experience that understanding of life, for you have allowed yourself to be intimidated into a supportive role, a laboring role, a competitive role, an idealistic role, a suffering role, a neurotic role.» — donde enumera los papeles en que dice que el lector se dejó intimidar, de sostén, de trabajo, de competencia, de ideal, de sufrimiento y de neurosis.

«But if you ever find the courage within your being to get away from ideals and intimidation and the limited consciousness of man and go live in the wilderness — at one with the God within you — you will find that life is really quite splendid, that it is an ongoing, unlimited, beautiful thing.» — y ofrece salir de la ciudad y de la consciencia social por remedio, con el Dios de dentro por compañía.

«You have not walked on a glacier, or hidden under a rock bridge, or peered out a window in winter to see a redbird sitting there, brilliant against the snow. Nor have you been in deep caverns, or walked in the desert and watched a snake in its quest for food.» — Ramtha enumera lo que dice que el lector no ha vivido, del glaciar al pájaro rojo en la nieve y la serpiente del desierto.

«And you haven't slept in a great pyramid all alone, or gone on explorations» — y sigue la lista con la pirámide y la exploración; la frase se corta al cambiar de plana.

«You haven't sailed a great ocean and watched great fish jump, or followed a deer into a dappled wood.» — y la cierra con el océano y el ciervo del bosque moteado; el tramo arranca donde el troceo reanuda el pasaje.

«And not one of them would ever care about your labor, or your schooling, or your status, or the age of your automachine.» — donde lo enumerado queda indiferente al trabajo, la escuela, el estatus y el coche del lector; el volumen imprime automachine.

«You just have not allowed yourself to experience all of your options here, for you have been hard-pressed to become an illusionary ideal that is utterly alien to the joy and freedom of life.» — y adjudica eso a la presión de alcanzar un ideal que llama ajeno al gozo y a la libertad de la vida.

«Now if you do not want to return here, don't. You do not have to, ever. I never came back, for I ascended with the wind and took with me everything that I was. And in that, I became a free entity — a free entity.» — Ramtha dice de sí mismo que nunca volvió, por haber ascendido llevándoselo todo.

«That is because I transcended all the things I had done in my life here. I forgave myself and embraced this life and got on with this business of being God. And if an ignorant, wretched barbarian could do it, master, it is a certainty that you can.» — y pone su propio caso de bárbaro ignorante por prueba de que cualquiera puede.

«The way one finishes his life here is he lives it and loves it and becomes a part of the simple things. And he rids himself of ideals that are intimidating, limiting, and restrictive to the freedom of life. And he lives in the freedom of himself, and loves himself, and ceases to compare himself.» — donde terminar aquí consiste en vivir, amar lo simple, soltar los ideales y dejar de compararse.

«When you cease living for the images of society and live instead for your own ideal, your own truth — however that is within your being, and love your eternal being — then you become one with the flora and the fishes and indeed with all life.» — y la unidad con la flora y los peces queda condicionada a vivir por el ideal propio.

«When you have done those things, master, you will leave this plane in a» — Ramtha describe así la salida de este plano; la frase se corta al cambiar de plana y termina en el resplandor de gloria con que dice que él salió.

«I am a lover of this plane. I tread its valleys often. I blow in the trees and become part of the laughter of children. I know what this life is, for I have not missed out on the values here. But far greater I know the sufferings of those whom I love above all things, my beloved brothers. And I have the answers, but they are of little use unless applied.» — donde se declara amante de este plano y acota lo suyo, que sus respuestas sirven de poco si no se aplican.

«The reason you and everyone else are expressing here is because you want to. That is reincarnation.» — Ramtha reduce la reencarnación a una sola frase, que se está aquí porque se quiere.

«Ramtha: I am doing the same thing that you are doing: expressing. The only difference is yours is a limitation of expression and mine is not. I have a reach that goes into forever, for I never contemplate the ending of myself, for there is no such thing. And I indeed go with the wind, for that was my ultimate desire.» — y describe lo que hace ahora como lo mismo que el lector, con la diferencia de no contemplar nunca su propio fin.

«And when I am not the identity you see of me here, I am that which is: the platform from which all things come forth, for the seventh level is the totality of thought, which is the great Void that holds your planets in orbit, your cells together, and encompasses all things to the perimeters of forever.» — donde dice ser, fuera de esta identidad, la plataforma de la que sale todo, que identifica con el gran Vacío.

«And when you are a seventh-level entity, there is no such thing as levels. There only is. In that, you become all feeling of all things, of all knowingness, of all thought.» — y en el séptimo nivel desaparecen los niveles mismos.

«Contemplate what it is like to be thought. How far can a» — Ramtha propone medir lo que es ser pensamiento por su alcance; la frase se corta al cambiar de plana y sigue con el sol y la cara oculta de la luna.

«You have it right within you to be that. You are the entity that does not want that expression. You are wanting this expression, and so it is.» — y devuelve la elección al lector, que según dice quiere esta expresión y no aquella.

«Ramtha: There is. It is called happiness. And that point is obtained when there is no entity you would rather be than yourself and no place you would rather be than right where you are. That is the point of realization.» — donde el punto en que se deja de volver queda definido por no querer ser otro ni estar en otra parte.

«One other thing, master. What is to you sorrow and misery and pain is oftentimes another entity's happiness. Everyone here is happy with their lives. They don't realize that because their ideal of happiness is a clown that runs around like a little Tinkerbell, changing things into colors of blue and lavender and pink.» — Ramtha sostiene que todos son felices con su vida y objeta el ideal de felicidad que impide verlo.

«If they are wanting to be ill, they are being ill. If they are wanting to be unhappy, they are being unhappy because they want to be, because that makes them happy. You know, if you force some entities to laugh, they will break down and weep on you.» — y lleva la tesis al caso duro, que quien está enfermo o infeliz lo está porque eso lo hace feliz.

«Ramtha: Master, if ever we hold audience to bring forth in explicit detail all of your records, as they are termed, we would be here into your next life. Your lives have numbered twenty thousand, three hundred forty-six and a half. So to tell you of your past, you must decide which time, which land, which illusion; then we could bring it forth.» — la respuesta a quien pide sus vidas pasadas, con la cifra de veinte mil trescientas cuarenta y seis y media que Ramtha le atribuye.

«You know, master, I have found that many of those who consider this life to be mundane or unfeeling often revel in the past, for they see that perhaps the past holds for them a vibrancy of life or the esteem they feel they are lacking. And they fantasize about their past in a most romantic, heroic fashion, for when life here is dull and boring, they can always conclude that they were very heroic in battle and left many women behind weeping for them. And when they did return, the whole town turned out in a celebration that lasted for eons. Or they were more beautiful than any woman in the world at that particular time and had every man as a lover in those days.» — y consigna que quien halla mundana esta vida fantasea su pasado en clave heroica o romántica.

«But all that you were in your past is not as grand as you are now. In this Now, you are the greatest you have ever been, master, for you are the cumulative knowledge and experience of all the lives you have ever lived. The Now, master, is the purpose for all that was.» — donde el presente queda por lo más alto de todas las vidas, y el pasado por su razón de ser.

«If I were to “devance” you into five lives before this one, you would not even know who you were because you have refined the element called self to a point beyond the recognition of what it once was.» — Ramtha sostiene que el lector no se reconocería cinco vidas atrás; el troceo imprime devance entre comillas, palabra que el volumen no explica.

«It is unwise to look to who you were in your past. When you look back to your past for answers, you will never experience this moment of life and the answers that it holds for your future, for you will be too busy with your head backwards to see the Now when it comes.» — y desaconseja buscar respuestas en el pasado, con la figura de mirar hacia atrás y perderse el Ahora.

«It is good to know we have lived before, for that gives us hope for our tomorrows. But the fundamental beauty that lived all of those experiences is still sitting quiet, pondering, waiting to be awakened» — donde concede el valor de saberse con vidas anteriores y deja lo que las vivió esperando despertar; la frase cruza de plana.

«Learn to live in this Now. Nows are virgin. They are permissive moments. You make the virgin moment whatever you declare it to be through your attitude. You can be displeased, pained, sorrowful, miserable, all in the moment. Or in the next moment you can change your attitude and become lovely and free, enticing, happy, and full of joy and exuberance in that moment. And in the next moment to come, which is unaffected by the previous two, you can become somber, brilliant, dedicated, remorseful, whatever you desire.» — Ramtha llama vírgenes a los momentos y los hace independientes de los dos anteriores.

«If you wish in a future life to have the ability to remember this one, make each moment a memorable one that will always remain lively in your soul. If you wish to live into infinity, you must first learn to live each moment fully.» — y ata la memoria de una vida futura a que cada momento de esta se haga memorable.

«Ramtha: Who will you be in your future? You will always be you. Though the eyes and the color of skin and the mask will change, you will always be you. You will always have the same soul and the same God Spirit of your being.» — la respuesta a quien pide su futuro, que la máscara cambia y el alma y el Espíritu no.

«Or you can simply be without the illusion and go on to a grander plane of understanding.» — y deja abierta la opción de no volver a encarnar.

«Learn to live in the Now, master. Be grand in this life and experience you. Ride the wind. Sail a thought to the moon. Lay a splendid thought on the sun so that it will know who you are. Sit upon a star. Speak to the water. That is all you. It is all God. It is all life.» — donde el capítulo cierra con instrucciones que son imágenes, cabalgar el viento y posar un pensamiento sobre el sol.

«Ramtha: To God, master. You are progressing toward your godship. You are refining your godship. You came here as a God,» — la respuesta a quien pregunta hacia qué plano avanza, que avanza hacia su propia condición de Dios; la frase se corta al cambiar de plana.

«You are progressing to the seventh understanding, which is knowing God in all things. And the height of that knowingness is the giver of that knowingness, which is you, completely.» — y el séptimo entendimiento queda definido como conocer a Dios en todo, con el lector por dador de ese conocimiento.

«“You have the ability to know everything there is to know. That is what your brain was designed for, so that a God living on a physical plane in a physical body could experience and understand whatever dimension of God he desired, seen through three-dimensional forms.” — Ramtha» — el epígrafe firmado del capítulo decimoséptimo, donde Ramtha atribuye al cerebro el diseño que permite conocerlo todo; el troceo espacia las letras y parte three-dimensional entre renglones.

«To be enlightened simply means to be in light of, to have knowledge of, to have knowledge available to you so that you can apply it however you choose.» — Ramtha define la iluminación como tener conocimiento disponible y no como unción ni estado.

«How do you become enlightened? Not by being anointed. The only way you become enlightened is by allowing thought to enter into your thought processes, embracing it into emotion, and experiencing it into wisdom.» — y da el único procedimiento que admite, admitir el pensamiento, sentirlo y experimentarlo hasta volverlo sabiduría.

«Why is knowledge important? It is your grandest treasure, for when all else has been taken from you, what has not been taken from you and never can be is the knowledge that gives you the ability to create again.» — donde el conocimiento queda por lo único que no se puede quitar y por la facultad de volver a crear.

«When fear is given knowledge, it is called enlightenment.» — la fórmula más corta del capítulo, que dar conocimiento al miedo es lo que se llama iluminación.

«Knowledge allows your mind to reason and contemplate beyond what you already know. It permits you to see further into the knowingness of all things that are and to grow in your capacity to receive even greater knowledge. Knowledge urges you to expand yourself, to seek an ever-broadening identity, to become. In that, it takes you from the boundaries of a limited life into a more unlimited expanse. Through knowledge and the adventure into learning, you become heightened in simplicity, and in that simplicity will you find peace in being and the joy of life.» — y el efecto que le atribuye, sacar de una vida limitada hacia una simplicidad donde están la paz y el gozo.

«Now I wish to give you an understanding of the science of knowing, how you have the ability to know all things. Why is that important? Because whatever you know, you will become.» — Ramtha anuncia lo que llama la ciencia de conocer y la funda en la regla de que uno se vuelve lo que sabe.

«To understand how you can know all that is, you must first understand that not only does everything exist from thought, which is the mind of God, but everything emanates the thought of its being back to the mind of God.» — donde todo no solo sale del pensamiento sino que emite de vuelta el pensamiento de su ser.

«Everything has a light-field surrounding it. There is nothing that exists that is not surrounded by a corona of light, for that holds the image of thought and creates the ideal into the form called matter. Through that light-field each thing emanates the thought of its being back into what is termed consciousness flow, or the river of thought, which is the mind of God.» — y ese campo de luz es lo que sostiene la forma y lo que devuelve el pensamiento al flujo de consciencia.

«Look at the carpet, the plant, the light, the leather in your shoes. Look at your hand or another entity. What do these things have in common? They are all existing. And by virtue of their existing, each emanates from its being not only the thought of its being but also its awareness of everything else around it. It is called collective perception.» — Ramtha nombra percepción colectiva a que cada cosa emita también su conciencia de lo que la rodea.

«Every star system, every particum of dust, every entity seen and unseen from this and all other universes, emanates the thought of its being into the mind of God, for that is where it came from. Everything emanates back to thought. That is how everything is known.» — donde el retorno del pensamiento a su origen es lo que explica que todo pueda saberse.

«Your physical body is surrounded by a wonderful light-field called the aura or auric field. The aura is the light-field that surrounds and holds together the matter of your embodiment. Through the means of Kirlian photography, your scientists have already photographed the first coronal field of the aura. Yet there are still greater electromagnetic fields that surround your body, for the aura extends from the density of electricity — the blue corona that surrounds the body — into the infiniteness of thought.» — y Ramtha cita la fotografía Kirlian como registro del primer campo coronal del aura, con campos mayores que dice que quedan fuera.

«The aura is the Spirit of your being. The Spirit of your being — what I call the God of your being — connects directly to the mind of God, the flow of consciousness where all things are known.» — donde el aura queda identificada con el Espíritu y conectada con la mente de Dios.

«Which thoughts become known to you are determined by your thought processes, for the electromagnetic portion of your aura draws thought to you according to your thinking.» — y el reparto lo hace la parte electromagnética del aura, que atrae lo semejante a lo que se piensa.

«Your Spirit is like a sieve on the bank of the ever-moving, ever-changing river of thought. Through that light you stand in receivership of the mind of God, the thought flow where all knowledge is. Thus you have the ability to know all there is to know, for you are in the continuous flow of all consciousness, the river of all knowledge.» — con la figura del cedazo a la orilla del río del pensamiento.

«Consciousness is like a river, and your whole self — including every cell of your body — is continuously being fed by it, for thought supports and gives credence to your life. You live by thought from consciousness flow. Just as your body lives by the flow of blood that carries the substance of food to every cell, so is» — Ramtha compara el flujo de pensamiento con el de la sangre que alimenta cada célula; la frase se corta al cambiar de plana.

«You create every moment of your existence with thought that comes from consciousness flow. You are continuously taking thought from the river of thought, feeling it in your soul, feeding and expanding your entire being through that emotion, and putting the thought of your expanded self back out into the river, which expands the consciousness of all life.» — donde el trato es en dos sentidos, se toma pensamiento del río y se devuelve el propio expandido.

«What you think and feel, everyone else has access to. They feed from your thoughts and you feed from theirs.» — y esa devolución queda a disposición de cualquiera, que es lo que hace pública la vida mental.

«Consciousness consists of all thoughts emanating from all entities and all things. The thoughts that make up consciousness are of different electrical frequencies. Some are very low or slow frequency thoughts, those which predominate here in social consciousness. Others are higher frequency thoughts, the more unlimited thoughts of superconsciousness. Consciousness is the sum of all the different frequency values of thought, with each thought value attracting like values from everywhere.» — Ramtha reparte la consciencia por frecuencias, las lentas de la consciencia social y las altas de la superconsciencia.

«The density of social consciousness is constituted of expressed thought, thought that has been expressed through emotion by every entity; that is, it is made up of realized thought, thought that each entity has already taken in, felt in his soul, and distributed through his auric field back into the river of thought for everyone else to feed from.» — donde la consciencia social se compone de pensamiento ya sentido y devuelto por cada quien.

«The thoughts upon which your plane thrives are the limited, low frequency thoughts of social consciousness. Those thoughts are very restrictive, very judgmental, very harsh, because your lives are governed by attitudes related to survival and the fear of death, whether it is the death of the embodiment or the death of the ego. Thus your consciousness is occupied with thoughts of food, shelter, labor, gold; with judgments of proper and improper, good and bad; with fashion, beauty, acceptance, comparison, age, disease, and death.» — y el inventario de lo que ocupa esa consciencia, del alimento y el oro a la moda, la comparación y la muerte.

«So you are continuously being fed by limited thoughts from a very restrictive, stagnated consciousness. And as you allow these thoughts to feed you, you put the feeling of them back out to regenerate and perpetuate the limited thinking of man.» — con el circuito cerrado que describe, alimentarse de lo limitado y devolverlo para perpetuarlo; la frase cruza de plana.

«The consciousness in your great cities is particularly limited because most of those who live there are very competitive, very time- and fashion-oriented, and very fearful and unaccepting of one another. Thus all of your great cities are enveloped by a thick density of consciousness. What those who come here from other universes see when they look upon your cities is a dense network of multicolored lights, low frequency thoughts of a very limited consciousness displayed as a light-field.» — Ramtha describe las ciudades como envueltas en una densidad de consciencia que dice que se ve desde fuera como red de luces multicolores.

«The higher frequency thoughts of superconsciousness are those of Isness, being, life, harmony, oneness, ongoingness. They are the thoughts of love. They are the thoughts of joy. They are the thoughts of genius. They are the unlimited thoughts that are, in truth, beyond expression even through these words, for the feelings from unlimited thoughts go beyond words of description.» — y nombra los pensamientos de la superconsciencia, con la salvedad de que lo que sienten queda fuera de las palabras.

«The higher frequency thoughts can be more easily experienced in the consciousness of the wilderness away from the stagnated thinking of man, because there life is simple, timeless, ongoing, and in complete harmony with itself. There, away from the judgment of man, you can hear the heartbeat of your own knowingness.» — donde pone el descampado por mejor lugar para esos pensamientos, lejos del juicio del hombre.

«In order for thought to feed you — in order for it to be felt and realized within your being — it first must be lowered into a light-form. Once thought meets the Spirit of your being , the light surrounding your body, it explodes into a burst of light; that is, thought ignites itself once it meets light. Light lowers the substance of thought; thus light has drawn like to it. Thought is unseen and then seen through a burst of light.» — la mecánica que Ramtha da de la recepción, el pensamiento que estalla en luz al tocar el Espíritu; el troceo deja un espacio antes de la coma en being.

«The thought, in the form of light, enters your brain and is transmuted into an electrical light propellant of a given frequency, according to the value of the thought being received.» — y el paso siguiente, la conversión en propelente eléctrico de una frecuencia dada.

«There are entities who occasionally see bursts of light, usually out of the sides of their eyes. What they are seeing in most instances is their own Spirit's acceptance of thought. The very moment they see the light before them in brilliant display is the moment that thought has entered into their auric field and displayed itself within their brain.» — Ramtha explica los destellos vistos de reojo como la aceptación de un pensamiento por el propio Espíritu.

«If you close your eyes and see the movement of color or the expansion of designs, you are perceiving what thought looks like entering into your brain.» — y ofrece una prueba doméstica, los colores que se ven con los ojos cerrados.

«Your brain is a grand receiver of electrical thought frequencies, with different parts designed to receive, house, and amplify the different frequencies of thought. The different parts have different potentials to house and electrify thought, depending upon the density of water in its cellular walls. Some parts are capable of housing and amplifying only the higher thought frequencies; other parts house and amplify only the lower frequencies of thought.» — donde el cerebro queda por receptor y no por productor, con la densidad de agua de sus paredes celulares por criterio de reparto.

«It simply allows thought to enter into it from consciousness flow. It is an organ designed by the Gods specifically for the purpose of receiving and housing thought that has come through the Spirit of your being, transforming it into an electrical current, amplifying it, and sending it through the central nervous system to every part of your body so that it can be realized for an understanding.» — Ramtha niega que el cerebro produzca pensamiento y lo deja como órgano diseñado por los dioses para recibirlo y repartirlo por el sistema nervioso.

«In your technology, you have what is termed radio receivers with gauges to determine sound volume and which megahertz or frequency level is received. Well, the brain is also a receiver with gauges, and it can receive a given frequency only if the part of your brain designed to house that frequency has been activated.» — y compara el cerebro con un receptor de radio que solo capta la frecuencia cuya parte está activada.

«Your brain's ability to receive different thought frequencies is controlled by a powerful gauge called the pituitary gland, which is lodged between the left and right hemispheres of your brain.» — donde la glándula pituitaria queda por control de esa recepción.

«The pituitary, also called the seventh seal, rules your brain. It is responsible for activating different parts of your brain to receive and house the different thought frequencies. It is the door that opens your capacity to contemplate and reason with thought, realize it throughout your body, and manifest it into an» — y la identifica con el séptimo sello, puerta de la capacidad de razonar con el pensamiento y de manifestarlo; la frase se corta al cambiar de plana.

«The pituitary is a very small but very wonderful little gland that many call the third eye. Well, one does not have a third eye; there is no room for it in your head. The pituitary doesn't even look like an eye; it looks like a pear with a little mouth at the narrow point, and it appears to be petallike.» — Ramtha objeta el nombre de tercer ojo y describe la pituitaria como una pera con boca pequeña en el extremo angosto.

«The pituitary, which is a ductless gland, secretes a hormone that flows through the brain into the mouth of the pineal, another ductless gland, which sits near the pituitary at the base of the lower cerebellum and above the spinal column. The pineal, or sixth seal, is the gauge responsible for amplifying thought frequencies so they can be sent throughout the body. The hormone flow from the pituitary into the pineal is what activates different parts of your brain to receive and house the different thought frequencies.» — y da el circuito hormonal entre pituitaria y pineal, a la que llama sexto sello, como lo que activa cada parte del cerebro.

«The level of that balance is determined by the collective thought frequencies being received by the pineal system. The higher the thought frequencies, the greater the hormone flow throughout the embodiment. Also, the greater the frequencies, the more the pineal activates the pituitary to secrete its hormone flow, which activates the brain to receive even higher thought frequencies.» — donde el lazo se cierra sobre sí, porque más frecuencia da más hormona y más hormona abre a frecuencias mayores.

«When thought comes through your aura, the aura does not define it, meaning it does not judge or alter the thought; it lets it come forth unlimited. When thought propellants reach the brain, they travel first to the upper left hemisphere of the cerebrum, where the intellect or reasoning functions reside and the altered ego is expressed.» — Ramtha exime al aura de todo juicio y sitúa el filtro en el hemisferio izquierdo, donde pone el ego alterado.

«Now what is the altered ego? It is the understanding gained from the human experience that is stored in the soul and articulated through the reasoning portions of the brain.» — y define el ego alterado como el entendimiento de la experiencia humana guardado en el alma y articulado por las partes razonadoras del cerebro.

«And that collective view will refuse to accept any thought frequency that does not fit within its security, that does not help to insure the survival of the entity. The altered ego is the refusal to allow all thoughts to be received and entertained for a greater realization within the embodiment.» — donde el ego alterado queda definido por la negativa a dejar entrar lo que no asegura la supervivencia.

«The pineal system governs your central nervous system. It collects each frequency of thought given to it, further amplifies it, and propels it through the central nervous system, which runs through the spinal column as a highway of electrical thought. The electrical current coming from the pineal system flows through the fluid of the central nervous system — which is water — down through the spine and then through every nerve to every cell of your body.» — Ramtha describe la columna vertebral como carretera eléctrica del pensamiento amplificado por la pineal.

«When the electrical current from the thought enters into the cellular structures, it enters as a spark of light. The spark ignites the cell, causing the gas to expand, which allows the cell to duplicate itself in what is called a cloning process, allows it to create another cell and to regenerate itself. Thus the whole of the body is fed through that one singular thought.» — y el efecto celular que le atribuye, una chispa que expande el gas y permite a la célula duplicarse.

«Thus the effect of thought, experienced throughout every cell, creates a feeling, a sensation, an emotion, or what is termed a rush within the body. That feeling is then sent to your soul to be recorded there.» — donde la emoción es el efecto corporal del pensamiento y va al alma a quedar registrada.

«Your soul is a grand recorder, an unbiased computer which records very scientifically every emotion felt within your» — Ramtha llama al alma computadora sin sesgo que registra científicamente cada emoción; la frase se corta al cambiar de plana.

«Memory does not have size; it is an essence. Memory is not a visual accounting; it is an emotional accounting. It is emotion that creates the visual image. The soul does not record pictures or words for the purpose of memory; it records the emotions of those images and words.» — donde la memoria queda como contabilidad emocional y no visual, con la emoción por creadora de la imagen.

«The soul takes the emotion created by thought being felt throughout the body and searches through its memory banks for a resemblance, one which the reasoning portions of the brain — what you term intellect — can identify in order to select a word to describe the feeling.» — y el procedimiento de reconocer, buscar en la memoria un parecido que el intelecto pueda nombrar.

«You know flowers as flowers because of your emotional experiences with them. You have seen and touched and smelled and worn the structures called flowers. Thus the flower feels a certain way to you. You know silk as silk because you associate with it certain sensations and emotional experiences, which give rise to the understanding termed silk.» — con los ejemplos de la flor y la seda, conocidas por el sentimiento asociado y no por definición.

«How is thought realized and known? Through emotion. Knowingness is wholly a feeling. The thought of anything cannot be known until it is first felt; then it has an identity.» — Ramtha hace del conocer un sentir, y niega identidad al pensamiento no sentido.

«Knowledge is not the proving of any one thing; it is the emotional ascertainment of» — y retira al conocimiento el carácter de prueba, dejándolo en comprobación emocional; la frase se corta al cambiar de plana.

«Within you indeed, my beloved masters, lies the door to all knowledge. The fire that burns within you is the same fire that flickers in every minute atom, in every great star, in every cellular form, in everything that is. It is the same identical fire.» — donde el mismo fuego está en el átomo, en la estrella y en el lector.

«Your oneness with all life is realized through the principle of light, for the light that gives credence to emotion in your soul is the same light that gives life to the blossoms, the stars, and to everything else that is.» — y la unidad con la vida queda fundada en la luz que da crédito a la emoción.

«The knowingness of the flower is reached by the inner being through feelings. You can always tell how something is thinking through the frequency it emits called emotion. If you want to know anything, all you have to do is feel it. You will always be absolutely correct.» — Ramtha opone la retórica intelectual al sentir, y declara infalible el segundo.

«How does thought create the experiences of your life? The pineal is the seal of knowing into manifestation. Whatever knowingness you allow yourself to receive will become a reality first in your body, for the pineal is responsible for sending that thought as an electrical current throughout your body, to be registered as emotion.» — donde la pineal queda por sello del saber hecho manifestación, primero en el cuerpo.

«The feeling of every thought, recorded in your soul, is then put forth into your aura as an expectancy, and that expectancy activates the electromagnetic portion of your light-field to draw to you — much like a magnet — the likeness of whatever your collective-attitude thinking is. It will draw to you situations, things, objects, or entities that will create the same feelings experienced in your body from all of your thoughts.» — y el aura convierte ese registro en expectativa que atrae por magnetismo lo semejante.

«How are your desires manifested? A desire is nothing more than the thought of fulfillment seen through an object, entity, or experience.» — Ramtha define el deseo como pensamiento de cumplimiento visto en un objeto, una entidad o una experiencia.

«The more completely and intensely that desire is felt within your body, the more complete will be its fulfillment. And the more you know with absolute certainty that your desire will be fulfilled, the quicker the manifestation, for absolute knowingness is a high frequency thought that enhances the expectancy put forth through the auric field, thus amplifying your power to manifest your desires.» — donde la intensidad del sentir y la certeza deciden la rapidez de la manifestación.

«Whatever thoughts you allow yourself to know through your wonderful receiver will become an experienced reality, seen first within your embodiment and then through the conditions of your life. And whatever you desire, you have the ability — through knowing — to manifest into your life in the twinkling of an eye. That is how you create the kingdom of heaven on Earth.» — y el reino de los cielos en la Tierra queda definido por esa capacidad de manifestar.

«It is a simple science. Remember: Thought is; then light is seen;» — Ramtha resume la escala en tres tiempos; la frase se corta al cambiar de chunk y sigue en la misma plana con el descenso a impulsos eléctricos.

«To manifest your desires, all you have to do is feel whatever you desire, and the feeling is sent back to the Father to fulfill your desires. That is all there is to it. Too simple? You want it more complex?» — y cierra el capítulo con la instrucción reducida a sentir, y con la pregunta irónica de si se la quiere más complicada.

«“The whole of your brain capacity is immense, yet you in your limited thinking have been able to use only one-third of it. What do you think the rest of it is for, to fill up an empty hole?” — Ramtha» — el epígrafe firmado del capítulo decimoctavo, donde Ramtha cifra en un tercio el uso del cerebro; el cuerpo del capítulo repite el pasaje entre las planas 191 y 192 y el troceo espacia las letras del epígrafe.

«Though your brain was designed to receive every frequency of thought in the mind of God, in the entirety of knowingness it will be activated to receive only those frequencies you allow yourself to receive.» — Ramtha hace depender la activación del cerebro de lo que uno se permite recibir.

«The majority of your brain remains dormant; it does nothing. That is because any thought that does not fit in with the limited thinking of your family, peers, society, or dogma, you will refute. You will turn it away, meaning you allow yourself to contemplate and reason only with those thoughts which will be accepted by others.» — y adjudica la parte dormida al rechazo de todo lo que no case con la familia, los pares, la sociedad o el dogma.

«You have a term called closed-minded. Well, that is a literal description. When you refuse to venture in thought beyond the bounds of social consciousness, portions of your brain are literally» — donde la mente cerrada se declara descripción literal; la frase se corta al cambiar de plana y sigue diciendo cerradas las partes del cerebro.

«closed to the higher frequencies of thought. That is because your pituitary gland has been activated to open its mouth only a little way» — con la pituitaria abierta apenas un poco por causa; el tramo arranca donde el troceo reanuda la frase cortada.

«The only reason someone is a genius and knows things you do not know is because he has opened his mind to contemplate the what-ifs, the outrageous thoughts, the thoughts of brilliance that go beyond the limited thinking of man. He has allowed himself to entertain and reason with these thoughts, whereas you have rejected them.» — Ramtha explica el genio por haber admitido los pensamientos que otros rechazan, y no por dotación.

«So what happens to the great thoughts of unlimited understanding that continually bombard your light structure? They bounce off your receiver unit and are sent back out through the Spirit of your being, back into the river of thought.» — y describe lo que pasa con lo no admitido, que rebota y vuelve al río del pensamiento.

«To be closed-minded is to be closed to the possibility of anything existing outside of the values that can be experienced through the senses of your body. Yet in the realm called God, nothing is impossible. If any one thing can be conceived or pondered, it exists, for whatever is dreamed or imagined is already within the realm of existence.» — donde lo que se puede concebir ya existe, que es la regla con que el capítulo abre lo posible.

«Anytime you tell someone that something is only your imagination, you are programming them into stupidity and limited creativity. And that is indeed what happens to the children on this plane — all of you.» — y Ramtha llama programar para la estupidez el decirle a alguien que algo es solo su imaginación.

«You know, the atrocity of being closed-minded is that it keeps you from knowing joy. It keeps you enslaved to the illusions of man. It keeps you from knowing the glory of yourself and God. As long as you have a cloistered mind and live and think according to social consciousness, you will never venture into the unknown or contemplate the possibility of greater realities for fear that it will mean change. And certainly it will, because there will be more to see, to understand, and to be a part of, than there was before in a tidy world that lives and dies.» — donde la mente cerrada se explica por miedo al cambio que traería ver más.

«Each time you accept a thought that is greater than what you have accepted as your standard, that thought activates yet another part of your brain into purposeful use. Each time you do that, the greater thought will offer itself as a carrier to expand your reasoning from that point. That will activate other portions of your brain for more thought, for more receiving, for more knowing.» — Ramtha describe la apertura como escalera, cada pensamiento mayor activa otra parte y sirve de acarreo al siguiente; la frase cruza de plana.

«When you desire to experience superconsciousness, unlimited thinking, your pituitary begins to open and bloom like a magnificent flower. The more it opens, the greater the hormone flow and the more the dormant parts of your brain are activated to receive the higher frequencies of thought.» — con la pituitaria abriéndose como flor por figura del proceso.

«You know, it is very simple to be a genius. All you have to do is think for yourself.» — y la receta del genio reducida a pensar por cuenta propia.

«The brain has been a great mystery that has perplexed many. They take it out to look at it and they can't find anything in it, save its fluids, which are water. Water is a conductor of electrical current. The denser the water, the greater the amplification of the electrical current put through it.» — Ramtha atribuye la amplificación de la corriente a la densidad del agua del cerebro.

«In the dormant portions of your brain, the fluid is denser for the purpose of amplifying the higher thought frequencies into greater electrical currents and sending them throughout the body at a greater rate of speed. So when you allow more of your thoughts to be housed in the dormant parts, your body is activated to become quicker and more profound in its responses.» — y adjudica a las partes dormidas un fluido más denso, que haría al cuerpo más rápido.

«Do you know that if your brain were used to its full capacity, you could change your body into a wisp of light in a moment and your body would live forever? Do you know that your brain has the ability to grow a new limb if you are missing one? Fully operational, your brain has the ability to completely heal your body in a splendid moment, or to change it physically into any ideal you give it.» — donde el uso pleno del cerebro permitiría volver el cuerpo luz, hacer crecer un miembro o sanarlo entero en un momento.

«Yet from the time you were a child and could reason in social consciousness, you accepted the programming that you must grow up, become old, and then die. So because you accepted that thought, you began to degrade the life force within your body, because the thought of olderness sends a slow or low frequency, electrical spark to each cellular structure. The slower the rate of speed, the greater the loss of agility within the body, for the body is lessened in its ability to rejuvenate and restore itself.» — Ramtha explica el envejecer por la chispa eléctrica lenta que manda el pensamiento de vejez a cada célula.

«Yet if you allowed yourself to continuously receive higher thought frequencies, you would send faster and more high-powered electrical currents throughout your body and it would stay forever in the moment, thus never advancing in age or dying. But everyone here knows it will age and die, so slowly the current becomes less and less and less.» — y el mecanismo inverso, corrientes más rápidas que mantendrían el cuerpo en el momento.

«The moment you know your body can heal itself, that thought sends a greater spark through the central nervous system to where the damaged part is, which will cause the DNA factor within each cell to clone and reconstruct the cell perfectly.» — donde el saber manda la chispa que hace clonar y reconstruir la célula dañada.

«You think that the only way your body can be healed is through physicians and medicines. And they work, for you believe that they do. You have also been told — and believe — that you cannot do it on your own; thus you cannot» — Ramtha concede que médicos y medicinas funcionan porque se cree en ellos, y explica por la misma vía que uno no pueda solo.

«Yet there are entities who have sought out healers, knowing that what they would hear would be an absolute truth. And by knowing it, it became an absolute truth within the embodiment; thus they were healed in a moment.» — y atribuye la curación por sanadores al saber absoluto con que el enfermo recibe lo que oye.

«So you who are feeling unhappy, dull, morose, fearful, bitter, angry, jealous, hurried, unloved, unwanted, what thought frequencies are you allowing yourself to feel? Social consciousness. Where is joy, you ask? Where is love? Where is forever? Where is God? Only a thought away.» — donde Ramtha contesta su propia pregunta por dónde están el gozo y Dios, a un pensamiento de distancia.

«You have chosen to live in the shadow of social consciousness, to dress and act and think like the herd. You have chosen to fit in, to be accepted, so that you could survive. You didn't want to know because to entertain the thoughts that you are a sovereign, that you are God, that you are forever, that you are all-knowing, would mean going against the grain of your family, your friends, your religion, and your country.» — y da la razón de no querer saber, que saberse soberano obligaría a ir contra la familia, los amigos, la religión y el país.

«So you gave away your power. You gave up your sovereignty. You forgot your identity. You closed down your brain. To teach you how to open it back up is the reason I am here.» — Ramtha declara ahí el fin de su propia enseñanza, enseñar a reabrir lo cerrado.

«What is this religious figure called God, that infinite mystery that man has desperately searched to find for eons? It is thought and its ability to receive itself and, by receiving itself, to become and expand itself. That is all God is: the totality of thought, the eminence of life.» — donde Dios queda reducido al pensamiento y a su facultad de recibirse y expandirse.

«What keeps you from knowing and becoming the totality of God? Altered ego, because altered ego cuts God off by refusing to accept all the thought frequencies that God is so it can live safe and secure, out of harm's way.» — y el ego alterado queda por único obstáculo, que corta a Dios por seguridad.

«indeed what is termed the Antichrist, because it denies that you are the son of God. It does not allow you to accept the thought and to realize that you and the Father are one and the same, that you are the divine and immortal principle that has the power to create forever and the power to create death.» — Ramtha identifica al Anticristo con el ego alterado porque niega la filiación divina del lector; la frase empieza en la plana anterior.

«The Antichrist is the altered ego and its kingdom is social» — y le da por reino la consciencia social; la frase se corta al cambiar de chunk dentro de la misma plana y sigue con el dogma de miedo, juicio y supervivencia.

«consciousness. It is that which does not allow unlimited thought; and its dogma is fear, judgment, and survival. The Christ is man wholly expressing the power, the beauty, the love, and unlimited life of the Father that lives within him. It is man realizing that he is divine and becoming that realization, transcending dogma, prophesy, and fear, for he knows that beyond social consciousness lies the unlimited vigor called God.» — donde opone el Cristo al Anticristo como el hombre que expresa entero al Padre y trasciende dogma, profecía y miedo; el tramo arranca donde el troceo reanuda la frase.

«So the Antichrist and the Christ share the same temple, and that temple is you. Everything is within you because the God that you are allows both the Antichrist and the Christ to be. It allows life and death. It allows limitation and unlimitedness.» — y los pone a los dos dentro del lector, sin arbitrar entre ellos.

«Armageddon is the battle between the realization of God and the recognition of the Antichrist, which is the altered ego that does not allow unlimited thoughts to enter your brain for unlimited expression. It is the war between social consciousness and unlimited knowingness. That is Armageddon — not a battle outside of you, but inside — the conflict within you between the Christ arising and the altered ego staying in control. Hence, the prophecy is indeed coming to pass in these times.» — Ramtha traslada el Armagedón al interior del lector y lo declara en curso.

«To be God is to be unlimited knowingness, unlimited being. To be man is to be the limited creature who does not open his mind for greater knowledge, who accepts theory and does not practice living, who is the taught rather than the teacher, the protected rather than the explorer.» — donde ser hombre queda definido por aceptar teoría y no practicar el vivir.

«But to all these things, the altered ego says, “Nay.” So for that you will know who man is, but God will always remain a mystery.» — y el cierre del capítulo decimoctavo, con el ego alterado negándolo todo y Dios quedando en misterio.

«“The more you desire to love what you are and to live in knowingness, the more your brain is opened up by the God that surrounds your being, greater and greater and greater. Then you become more than your body. You become that which holds you together.” — Ramtha» — el epígrafe firmado del capítulo decimonoveno, donde el deseo de amar lo que uno es abre el cerebro; el cuerpo del capítulo repite el pasaje en la plana 199 y el troceo espacia las letras del epígrafe.

«Through all of your many lives upon this plane, you have experienced all the elements of this paradise of your own remarkable creativity. And through that experience you have learned all there is to know of the limited thought values of God/man living in the herdlike reality of social consciousness. You have already learned of fear and insecurity, of sorrow, anger, greed. You have already learned of jealousy, hatred, war. You have already learned of death.» — Ramtha da por agotado lo que este plano enseña, del miedo y la ira a la muerte.

«In order to return to a state of unlimitedness, to experience joy and the freedom of being, you must once again become that which holds you together. And the only way to become that — since you are encumbered with a body — is to fully activate your seventh seal, pituitary, so that your brain can receive the» — donde volver a la ilimitación exige activar entero el séptimo sello, la pituitaria; la frase se corta al cambiar de plana.

«So how do you get this wonderful little gland to awaken the dormant portions of your brain through its hormone flow? Simply through desire.» — y el medio queda reducido al deseo, sin técnica ni rito.

«To become a Christ is to desire to know the Father and become the likeness of God. It is the desire to allow all thought to become the reality of self. It is the desire to love in every moment all that you have become. It is the desire to be the Isness of all that you are.» — Ramtha define volverse Cristo por cuatro deseos, conocer al Padre, admitir todo pensamiento, amar lo que uno es y ser lo que uno es.

«Why is it important to love the totality of what you are? When you do, you immediately transcend social consciousness. Then you rise above acceptance. You transcend judgment. You go beyond the illusion of time. Then you live only for the fulfillment of self. You listen only to the voice within. You follow only the path of joy. And on that path lies the knowingness of all that is.» — donde amarse entero es lo que hace trascender la consciencia social, la aceptación, el juicio y el tiempo.

«Now you say to me, “But, Ramtha, that is being wholly selfish.” Indeed it is. But selfish is Godish.» — Ramtha admite el reproche de egoísmo y lo convierte en su contrario con un juego de palabras que el volumen imprime así.

«Every moment you live for the love of this God within you — every illusion you embrace and give up, everything you do to find your joy and light — emanates from your being into consciousness flow to feed the whole of mankind.» — y justifica ese egoísmo porque lo vivido se emite a la consciencia y alimenta a todos.

«When you love yourself enough to feel worthy to receive all that God is and you desire to know that you are one with the Father, then you begin to bloom this wondrous flower. That is how you open the capacity of your brain to receive all thought values in the mind of God: by wanting to know, by desiring to feel all the emotion of that knowingness.» — donde la apertura del cerebro queda a cargo del querer saber y del querer sentir lo sabido.

«What is the greatest way to manifest any desire? By speaking it forth from the Lord God of your being. The lord of your being, which is your soul, governs your body through its emotional structure. It is from the soul that your pituitary is instructed to release its hormone flow.» — Ramtha manda hablar desde lo que llama el Señor Dios del propio ser, y sitúa en el alma el mando de la pituitaria.

«The God of your being is the light that encompasses all that you are and allows all thoughts to come into» — donde reparte los términos, el Dios del propio ser como luz que envuelve todo y admite todo pensamiento; la frase se corta al cambiar de plana.

«your being. The being is the ego that is experiencing the realities of matter through the bodily form, which is what encourages judgment and alters the Isness or purity of thought; hence the term altered ego.» — y el ser queda como el ego que vive la materia por el cuerpo, que es lo que juzga y altera la pureza del pensamiento; el tramo arranca donde el troceo reanuda la frase cortada.

«When you desire from the Lord God of your being to receive unlimited thoughts, that thought of fulfillment felt within your soul manifests in your body to activate the pituitary gland, and it begins to open. As it begins to open, a greater hormone flow goes through the pineal gland, and as it does it awakens the dormant mind.» — donde el deseo sentido en el alma abre la pituitaria y con ella la mente dormida.

«The pineal gland in the back of your head receives the greater frequency and it begins to swell, which causes your head to ache, or you may feel a little dizzy or lightheaded. That frequency is then turned into a high-powered electrical current and shot through your central nervous system to every cell of your body. From that you will feel a rush, or sensations of tingling, of being lifted, because greater energy than you have felt before is now rushing throughout your body.» — Ramtha describe los efectos corporales que atribuye a esa entrada, dolor de cabeza, mareo y una oleada de hormigueo.

«That frequency ignites every cell, causing it to increase its vibrational frequency. The more you receive unlimited thoughts, the greater the body vibrates. And you begin to take on a glow because you are beginning to reverse the body from density back into light.» — y el resplandor que dice que aparece por revertirse el cuerpo de densidad a luz.

«How will you describe the feeling of unlimited thoughts? You cannot. The knowingness of an unlimited thought has no word that you can associate with it because it is a new thought being experienced, a new emotion, an immense feeling that moves you in a profound yet quiet manner. Knowingness will come to you as pure feeling: unannounced, unidentified, nameless emotion.» — donde Ramtha niega palabra a lo que llega, que describe como emoción sin nombre.

«Most who seek enlightenment think that it will come in the form of words. But if what you understand can be described by words, you have felt it all before.» — y ofrece un criterio para distinguirlo, que lo describible con palabras ya se sintió antes.

«The art of limiting thought is associating words with it. A master explains nothing; he only knows it. To explain it means he must limit himself. When you get to the point that you simply know — without having to justify or explain your knowingness — then you are indeed the master of your kingdom. Then you are in absolute knowingness.» — Ramtha declara que un maestro no explica nada, porque explicar sería limitarse.

«Your soul permits the memory of unlimited thoughts to occur through emotion, feeling. Thus it captivates your knowingness for all times, so that what you have allowed yourself to receive can be reached over and over again.» — donde el alma guarda esa emoción como memoria recuperable.

«The other wonderful thing that happens to that feeling of upliftment is that your soul emanates it through your auric field into consciousness flow, which not only lifts the density of consciousness but draws into your life a situation that will produce the same feeling.» — y la emite al flujo de consciencia, lo que atrae a la vida una situación que produzca ese mismo sentir.

«When the higher frequency thought is thoroughly understood, it is recorded in your soul as wisdom. The wisdom means that the knowingness has become solidified within you as an absolute.» — Ramtha llama sabiduría al saber vuelto absoluto por la experiencia.

«As your pituitary begins to flower, things change in your life in ways you would never have thought possible. Everything you think, you feel with great emotion. As the knowingness you feel inside works its way into a creative form, you begin to see your thoughts manifesting quicker and quicker.» — y describe los cambios que atribuye al proceso, pensamientos que se manifiestan cada vez más rápido.

«And entities fall away from your life because you have risen to a different understanding. Yet in their place, others of like thinking are drawn to you.» — con el efecto social que anuncia, gente que se va y gente semejante que llega.

«You are able to look upon another entity and feel that entity within your being. From your thoughts, you are able to know of your days to come.» — donde aparecen la lectura de otro y el conocimiento de los días por venir.

«You think a psychic is a rare entity? That is only because you think like social consciousness, and social consciousness does not think that those great abilities could be really rather normal. Everyone is psychic.» — Ramtha declara normal lo psíquico y adjudica la rareza a pensar como la consciencia social.

«When you allow yourself to know, you know everything, for knowingness — uninhibited by the illusions of social consciousness — removes the veil from your eyes so that you can see other dimensions. It removes the blocks from your ears so you can hear the music of all life vibrating in harmony with itself.» — y el saber quita el velo de los ojos y los tapones de los oídos, con la música de la vida por lo que se oye.

«The pituitary is indeed the door to God. The more you allow unlimited thoughts into your brain, the more it opens. The more it opens, the more you will know. And whatever you know, you will become.» — donde la puerta a Dios queda en una glándula y el saber vuelve a ser la medida de lo que uno llega a ser.

«The flower is emanating a thought frequency. At the same moment the rug is emanating a thought frequency. When you have the ability to pick up all thought frequencies, you can become whatever finished frequency you choose. Then you have the absolute freedom to become the wind or anything else that you wish.» — Ramtha deriva de la emisión de frecuencias la posibilidad de volverse el viento o cualquier otra cosa.

«Once the flower begins to open, it never closes again; it is open for all times.» — y declara irreversible la apertura, lo que retira al proceso todo carácter de práctica que se pierde.

«When your brain is completely activated, your point in reality becomes vacillating. That is why though you are here, you can be on the seventh level; though you are on the seventh level, you» — donde el punto de realidad se vuelve vacilante y se puede estar aquí y en el séptimo plano a la vez; la frase se corta al cambiar de plana.

«When your pituitary is in full bloom, you cease to die; you cease to grow old. Whatever you tell your body to do, it will do. You can tell the body to quicken its vibratory frequency and it will elevate itself into another dimension. That is how powerful your brain is. You can even resurrect your body from the dead. When you are that powerful, you are wearing the divine crown of God. And when you are pure God, which is pure life, then you are forever. Then you are everything. That is the grandest heaven.» — y el capítulo cierra con la resurrección del propio cuerpo entre las facultades que atribuye al cerebro activado entero.

«Then one day when all life you have loved and embraced — and the soul is complete in the experiences here — that same knowingness and that same vibration will increase itself a millionfold, and it will take the body into invisibility and away from this place. Then you are off the wheel of life after life.» — Ramtha describe la salida final por multiplicación de la vibración hasta la invisibilidad del cuerpo, y la llama salir de la rueda.

«You are a creature of three dimensions — Spirit, soul, and ego — expressing on a plane of density. And only with three dimensions can you realize forever.» — y reparte al lector en tres dimensiones, Espíritu, alma y ego, que declara necesarias para alcanzar el para siempre.

«Address the Lord God of your being. It will hear you. When you do, it is a lord, a God, a master who speaks. When you tell it to remember, it will remember. When you tell it to be greater, it will be greater. And when you desire from the Lord God of your being to possess unlimited understanding, it will open up your mind to allow greater frequencies of thought to be felt in the body for knowingness. That is all you have to do. That is commanding it to do so, and the ductless glands obey.» — donde lo que llama Señor Dios del propio ser se manda como a un subordinado y las glándulas obedecen.

«Do not say, “I hope to know more,” for then you never will. And do not say, “I will try to know more,” for trying has never accomplished. And do not say, “I seek to know more,” for seeking never finds.» — Ramtha descarta el esperar, el intentar y el buscar, cada uno con su razón en una línea.

«Whether or not you realize at that moment what you desire to know, saying “I know” opens the door for that realization to occur. That is all you have to say, and the knowledge will come forth.» — y deja el decir yo sé por única puerta de la realización, aunque no llegue en el momento.

«The worst abomination is the phrase, “I don't know.” Remember, you are the lawgiver, and what you think and then speak is the law. If you say, “I don't know,” you won't. If you say, “I can never,” you never will. If you say, “I am not worthy of my Father's love,” you will never receive it.» — donde Ramtha llama abominación al no sé y encadena las fórmulas que a su juicio se cumplen solas.

«You are like a computer. Each day you compute into your knowledge “doubts.” You compute into your knowledge “lacking.” You compute into your knowledge, indeed, not knowing. You are the robber of your own kingdom, for you who know only doubt and limitation have robbed the very life force from yourself by how you think and speak.» — y llama al lector ladrón de su propio reino por computarse dudas y carencias.

«It may be moments or days, but it will come. It always does, for the word “knowing” is absolute, and it brings your desire into absoluteness.» — Ramtha declara absoluta la palabra saber y le atribuye volver absoluto lo deseado.

«Now knowingness is not belief. Belief is conjectural; knowingness is absolute.» — donde separa creer de saber, lo conjetural de lo absoluto.

«When you believe in something, the soul understands the word believe to really mean that someone — or even your own self — is assailing you to convince you of a truth that you have no awareness or certainty of, for that truth has not become an experienced reality.» — y explica por qué creer no sirve, porque el alma lo lee como convencimiento de algo no experimentado.

«I do not ask you to believe in anything. I want you to know. To be enlightened is to know, without doubt, belief, faith, or hope.» — Ramtha retira la fe, la esperanza y la creencia de su propia enseñanza; la frase cruza de plana.

«As long as you believe or have faith in anything, it never will be. Knowing makes it absolute, which brings what is known into manifestation. Through the manifestation of the realized thought into an experience, the understanding will occur to you. Then it is a part of your being and not something you must convince yourself of.» — y sostiene que la fe impide que la cosa ocurra, mientras el saber la vuelve absoluta.

«Absolute knowing is the creator of the whole of your kingdom. To be in all-knowingness, simply say, “I know.” Don't ever doubt or be hesitant. Know, absolutely. Every moment you say, “I know,” that is a thought of certainty felt within your being, which permits the space for that knowingness to occur. Genius occurs when you open the door of knowingness so that greater thoughts can come forth into a creative form.» — donde el genio aparece al abrirse la puerta del saber.

«You do not have to work toward that accomplishment. You do not have to strive or search or struggle for it. You do not have to go through chants or rituals to obtain it. Simply know.» — Ramtha descarta el trabajo, la busca, la lucha, los cantos y los rituales para lograrlo.

«Knowing is the door that allows the kingdom of heaven to display its abundance within the kingdom of self.» — y el saber queda por puerta de la abundancia dentro del propio reino.

«The truth is, all things are already yours. When you know they are, then they are made available to you. You must understand that the principal giver of all that you need is you and your ability to receive what you want.» — donde el dador de lo que hace falta es uno mismo y su capacidad de recibir.

«Whatever you want, you may have by simply knowing that you are the lawgiver and that» — donde el lector queda por dador de la ley; la frase se corta al cambiar de plana y termina nombrando ley de uno a que lo sabido y dicho tenga que ser.

«If I could take all of your words away and give you but a sparse few, they would be: I now know. I am absolute. I am complete. I am God. I Am. If there were no other words but those, you would no longer be limited to this plane.» — las cinco fórmulas que Ramtha dejaría si quitara todas las palabras, de ahora sé a Yo Soy.

«It takes the same thought processes, the same energy, the same facial expression and bodily movement to know as it does to not know.» — y el argumento de economía, que saber cuesta lo mismo que no saber.

«Do you know the difference between you and me? I know I am an unlimited God, and you don't. That is the only difference. I know I am, and you have yet to realize you are.» — donde Ramtha reduce a una sola diferencia lo que lo separa del oyente, que él sabe lo que el otro todavía no reconoce.

«Your society says you aren't, but what do they know? They bury themselves every day.» — y despacha la autoridad de la sociedad con el hecho de que se entierra a sí misma.

«You see, matter is a level of thought that is created by altering thought to its greatest extent. It is created by lowering thought into light, into electrum, and then dividing the electrum into parts that have negative and positive values.» — Ramtha describe la materia como pensamiento alterado al máximo y dividido en polaridades.

«The more you are focused in matter and oriented to survival, the more you see life in terms of polar dimensions: up/down, near/far, fast/slow, light/dark, big/little, hot/cold, good/bad, positive/negative.» — y la lista de polaridades con que dice que se ve la vida cuando se vive para sobrevivir; la frase cruza de plana.

«To go back to the Isness of pure thought, you must master the altered ego, the reasoning portion of your brain that is oriented to living and surviving in matter. The altered ego is that which perceives according to the illusions of time, distance, and separateness. It is that which perceives in terms of survival and acceptance. It is that which divides and judges pure thought.» — donde el ego alterado queda definido por percibir según tiempo, distancia y separación.

«A pure thought can come to any of you, but quickly you ascertain whether it is right or wrong for you, should you or should you not do it, is it possible or impossible, real or imagined, reasonable or unreasonable. Every time you judge your thought by dividing it to where it has a positive and a negative, you have altered it into a lower frequency value.» — Ramtha describe el juicio que rebaja el pensamiento, la pregunta de si es correcto, posible o razonable.

«Knowingness does not judge anything. When you know, you never ponder if a thought is true or correct. All thoughts are true and correct. Knowing does not weigh or value thought. Knowing allows thought to be an Isness. It allows your thought processes to be without interruption or interception.» — y declara verdaderos y correctos todos los pensamientos, sin pesarlos.

«To see another plane, to hear a finer sound, to become lighter than your weight, all you need is to know that they are realities and allow that knowingness to be experienced in your body.» — donde ver otro plano y aligerar el peso quedan a un saber de distancia.

«If you do not believe they are real, not believing is a judgment that keeps your brain from becoming greater. Thus all of that knowingness that is coming through your Spirit every moment bounces off your brain and is sent back to the mind of the Father. Then all you will ever receive is what keeps you secure on this plane and limited to it.» — y la incredulidad queda como juicio que devuelve el saber a la mente del Padre sin que llegue al lector.

«What has enabled you to receive a thought of creativity out of the blue when you wanted it? You merely allowed its entrance into your knowingness. That is all you did. It was there all along, waiting for you to ask for it and allow it to enter your receiver. That is all it takes.» — Ramtha explica la ocurrencia repentina como pensamiento que ya estaba esperando ser admitido.

«Learn to see yourself and life through the eyes of Isness. When you behold a flower, do not say it is ugly or beautiful. That is a judgment that has altered the thought of the flower.» — donde llamar fea o bella a una flor ya es alterar el pensamiento de la flor.

«When you look at the flower and you see it as flower, light, life, Isness, then you are allowing yourself to receive the purity and the Isness of the thought, which sends a higher frequency electrum to be felt throughout your body. Then you think as a Christ thinks, for you see all things as an equality and an Isness.» — y ver la flor como flor, luz y vida es lo que define pensar como un Cristo.

«Never judge the thoughts you receive. Do not think of something as being positive, for how could it be positive without saying that there is also negative? If you say, “This is good,” that means that some things are bad.» — Ramtha prohíbe también el juicio favorable, porque llamar positivo a algo implica que haya negativo.

«When you tender yourself, love yourself, do not say you are beautiful or lovely; say you are God. When you do something with your neighbor, do not say it is good; say it is God. That means that it is, that it is simply a pure and virtuous experience of life.» — y sustituye bueno y bello por Dios, para dejarlo en experiencia pura y virtuosa.

«If you judge their expression as being good or bad, positive or negative, you create in yourself a perception of alteredness. And whatever you perceive, you will become, for that thought will register as a feeling within your being. Thus you victimize your own self because you — not they — experience the effects of your judgment.» — donde el juicio sobre otro recae sobre quien juzga, porque el sentimiento se registra en su alma.

«When you condemn another for something, you are only condemning aspects of yourself seen within them. That is why they are so easy to identify. That is why your attention is drawn» — donde condenar a otro es condenar lo propio visto en él; la frase se corta al cambiar de plana.

«to those aspects. The other entity has served merely as a mirror of your own inner judgments, a tool for you to reconcile judgments of yourself that you have accepted from others.» — y el otro queda por espejo de los juicios que uno aceptó de terceros; el tramo arranca donde el troceo reanuda la frase cortada.

«If they are being cruel or hateful to another, to say they are cruel or hateful is a truth, for that is indeed how they are expressing. That is their experience of Isness. To say they are bad or wrong or evil in that expression is a judgment, which becomes wholly your experience, alteredness.» — Ramtha distingue describir de juzgar: decir que alguien es cruel es verdad, decir que es malo es juicio.

«No one is worth judging. No color of skin, no action, no anything is worth altering yourself out of a state of God, of Isness. Whoever they are, however they are expressing, love them for the God within them that allows them to be that way. Simply by virtue of their being, they are to be loved. The fact that they exist is greater than anything they will ever do.» — donde el hecho de que alguien exista pesa más que cualquier cosa que haga.

«Now what is the easiest way to remove judgments from your thought processes? By becoming aware of your feelings and the thoughts that gave birth to them.» — y el método que ofrece es la atención a los propios sentimientos y a los pensamientos que los produjeron.

«When you feel unhappy, sad, angry, fearful, harried, separate — or any other feeling that you do not like — examine your thinking. You will soon see the connection between your altered thinking — judging yourself or others, or seeing life in facets or dimensions — and your displeasing emotions.» — Ramtha manda examinar el pensamiento cuando el sentimiento desagrada, para ver el lazo entre juicio y malestar.

«And never judge yourself for issuing forth judgments. Have mercy on yourself and simply allow the awareness of your thoughts and feelings to teach you, for I assure you they will.» — y la salvedad que cierra el bucle, no juzgarse por juzgar.

«Of all the words ever created, there is one that most fits this teaching, and that is called being, being. And what does that mean? It means allowing yourself to be however you are and» — donde Ramtha nombra ser la palabra que mejor le queda a su enseñanza; la frase se corta al cambiar de plana y termina con amarse uno por ser así.

«Being is living wholly in the moment because you know that the Now is all there is. It is doing whatever you want to do, living the adventure that your soul urges you to pursue.» — y el ser queda definido como vivir el momento y seguir lo que el alma pide.

«In being, you do not hold to any particular truth but are the reviewer of all truths. You see all truths as an Isness and allow each to be explored to determine if it is workable in your state of being.» — donde no se sostiene ninguna verdad propia sino que se revisan todas, probando cuál sirve.

«Those who busy themselves by trying to do every outward principle make a little mockery of the inward one. In being, you already have and are everything.» — Ramtha objeta la práctica exterior como burla de la interior.

«When you do not judge your thoughts but allow them to manifest as emotion within your soul, you are living as an unlimited God merely by being open to the Isness and all that it is. Then you become a pure channel of your own God self and you come closer to the pure simplicity of the mind of God.» — y nombra canal puro del propio yo divino a quien no juzga sus pensamientos; es el segundo uso de la palabra canal en el volumen, aquí aplicado al lector y no a la que dicta.

«Learn to live by knowing and allowing. Then you have mastered the altered ego. Then you have mastered the seventh» — donde dominar el ego alterado equivale a dominar el séptimo; la frase se corta al cambiar de plana y sigue con el sello y el cielo séptimos.

«Once you have mastered judgment, you have mastered the totality of this plane and can leave whenever you desire.» — y dominar el juicio queda por condición de poder irse de este plano cuando se quiera.

«Love your body. Be kind to it; nourish it; tender it. It is the pure instrument of expression that allows you to experience life on this plane. Become unlimited in your thought processes but also take care of the vehicle that allows you to do that.» — Ramtha manda cuidar el cuerpo mientras se vuelve ilimitado el pensamiento, contra el desprecio del vehículo.

«If you are a woman, be a woman; if a man, be a man. Love what you are. Never abuse your body. Never deface or defile it. Do not make it do things it was not designed to do.» — y pide no maltratar ni desfigurar el cuerpo ni hacerle hacer lo que no fue diseñado para hacer.

«Look upon the grandeur of your being. Hold yourself divine. Clothe yourself in what is the finest against your skin. Anoint yourself. Perfume yourself. Feed yourself only what your body wants. If you listen to it, it will tell you what it needs in order to nourish itself.» — donde el cuidado se detalla en ungirse, perfumarse y comer lo que el cuerpo pida.

«Anything that causes the lack of oxygen flow to your brain causes the cells to perish in great numbers and they will never be again, for the brain lacks the ability to reproduce its cells.» — Ramtha sostiene que las células del cerebro no se reproducen y que lo que corta el oxígeno las mata.

«That is the harm you do to your brain when you partake of what you term your weed or drugs that cause illusions to occur. Each time you partake of these things, they remove oxygen from your brain. It is the dying of your brain that causes what you term the high that you feel. That is why it occurs. Each time you do this, you restrict your ability to know.» — y adjudica ese daño a la hierba y a las drogas que producen ilusiones, con el colocón explicado por la muerte de células.

«And there will come a time when you cannot weep or laugh, for there is no longer anything strong enough to create emotion within your being.» — donde el término de ese daño es no poder ya llorar ni reír; la frase cruza de plana.

«To experience all-knowingness — where you can weep over the opening of a flower or wait for the sun to come up and know every bit of its splendor — is to have the ability to know, to compute thought into feeling. That is called ecstasy. That is a good high, as you term it.» — y Ramtha opone a esas sustancias el éxtasis de computar pensamiento en sentimiento, al que llama el buen colocón.

«That which has loved you since before time began — who has been with you in every life you have ever lived, who is the only entity that will be with you in the death of your body or the ascension of it — is you.» — donde el único que ha acompañado al lector en todas sus vidas resulta ser él mismo.

«When you embrace and love yourself and allow that love to be your standard, you will transcend the social consciousness of man into the all-consciousness of God, for what you are goes beyond beauty. It goes beyond perfection. It goes beyond the containment of laws and dogma and social standards. It goes into destiny, into the fulfillment of self, which is the fulfillment of God. That is the only thing that is important in the eyes of the Isness of life.» — y el amor propio vuelto norma es lo que hace trascender la consciencia social.

«Know that there is no end to anything and there is no absoluteness to anything. Everything is in the moment and there is always more to come. To unlimit your thinking is simply to know that there is greater truth, and there is even greater truth than that. Know that, and it will occur to you according to your state of receivership.» — Ramtha niega también toda absolutez, dejando siempre una verdad mayor por venir.

«Face your fears and allow yourself to unmask their illusion. Know that you are forever and that there is nothing in the unknown that can ever keep you from happiness and joy.» — donde nada de lo desconocido puede quitar la felicidad, una vez dado que se es para siempre.

«Why, you even think those who come here from afar are scary. Your brothers in great aeroships have incredible beauty. Do away with fear so that you have the ability to befriend another time, another space, another entity from another dimension.» — y Ramtha llama de belleza increíble a los hermanos en grandes aeronaves, que dice que vienen de lejos.

«In striving to become greater, if you look upon this plane to find a greaterness to become, all you will ever become is what is on this plane. To go beyond the limited thinking of man is to contemplate that perhaps there is something as yet unseen that is more vast in its understanding.» — donde buscar el modelo dentro de este plano deja a uno en este plano.

«Be open to truth, regardless of its source, and let your feelings be your guide. The wise man, even be he blind, knows within his soul what feels right.» — Ramtha pone el sentimiento por guía y al ciego sabio por figura de quien sabe sin ver.

«Truth is even in the blade of grass that you tread upon. It is in the laughter of a child. It is in the eyes of a beggar. It is in all places and all things, in all peoples and all moments. He who does not know this does not know God, for God is everything that is. And not one blade of grass, not one whisper of a moment can separate itself from the Source of all that is.» — y reparte la verdad por la brizna de hierba, la risa del niño y los ojos del mendigo.

«He who knows that the kingdom of heaven lies within him is a wise entity. With your capacity to think any thought and feel it within your soul, you possess within you the keys to the kingdom of heaven, the treasure of emotion. Learn to feel. To know God completely is to feel every thought completely until every thought that God is, is felt within the core of your being, the soul of your being.» — donde la llave del reino es la capacidad de pensar y de sentir lo pensado.

«Don t overwhelm yourself by wanting the totality of your brain to open all at once. Have it open up thought by thought, experience by experience, so that each thought will solidify in you.» — Ramtha desaconseja abrir el cerebro de golpe y manda hacerlo pensamiento por pensamiento; el troceo imprime Don t sin apóstrofo.

«Above all, allow yourself to be, for in being you are everything. When you are simply the Isness of yourself, the I-Am principle, then you are in alignment with the whole of life. Then you have transformed the alienation of yourself as man into oneness with God.» — el cierre del capítulo decimonoveno, con el principio Yo Soy por alineación con la vida entera.

«“I am here to tell you that you are loved even beyond your understanding of love, for you have never been seen as anything other than a God strug gling to understand itself. And from every experience in all of your lives, you have gained knowledge, wisdom. You have given to the world. You have added to the virtue of unfolding life.” — Ramtha» — el epígrafe firmado del capítulo vigésimo, donde Ramtha declara al lector visto siempre como un Dios que lucha por entenderse; el troceo espacia las letras y parte struggling en strug y gling.

«This experience is necessary for the complete understanding of God, for how can you understand unlimitedness until you experience and understand limitedness? How can you understand the totality of yourself, God that you are, until you experience and embrace the totality of what God is, from the wild expanse of pure thought, all the way to the restrictiveness of matter? How can you understand joy, freedom, and foreverness until you experience sorrow, limitation, and the illusion of death?» — Ramtha funda la necesidad de la experiencia humana en que lo ilimitado no se entiende sin lo limitado.

«Though you play out your games and illusions with great and terrible seriousness, all they are really there for is to teach you, to expand you, to enlighten you, to help you understand you.» — y retira seriedad a los juegos dejándoles una sola función, enseñar a quien los juega.

«What is wisdom? 'Tis a most wondrous treasure that belongs wholly to the God within man, a treasure which is collected within the soul of man. Wisdom is the collection of emotions gained from all of your adventures into the realms of thought called God, and it is the only thing you take with you when you leave this place.» — donde la sabiduría queda definida como colección de emociones y como lo único que se lleva uno al irse.

«Yet you never would have known what it felt like to overtake another in battle, to deny another's freedom, to degrade women and make them less than men, unless you had experienced all of those things.» — Ramtha hace de la tiranía, la esclavitud y la degradación de la mujer experiencias necesarias para saber qué se siente al hacerlas.

«Yet in living it life after life and moment to moment, it has become such a steadfast reality that most have become neurotic, insecure, and utterly lost in the dream.» — y consigna el costo, que el sueño se volvió tan firme que dejó neurótico y perdido a casi todo el mundo.

«Where is this God, you ask, that would allow mankind to be so beastly unto itself ? And where is God's love, after all, if he has permitted these atrocities to occur? Well, God has been there all along, for he has been all of your illusions and all of your games. And God certainly has loved you all along, for he has allowed you to experience your dreams according to your own designs.» — donde Ramtha contesta la objeción del mal en el mundo diciendo que Dios ha sido esos mismos juegos y los ha permitido.

«You simply have forgotten that you created the dream in the first place and that you have the option to change it at any moment you choose.» — y devuelve al lector la autoría del sueño y la opción de cambiarlo.

«And yet for what purpose? To understand what it is to be all of those things. What is the end result? Never to die but to live forever, to understand and embrace what is called the kingdom of heaven, to look upon the face of God and realize it is your own.» — donde el resultado de esa serie de males es no morir nunca y reconocer propio el rostro de Dios; la frase empieza en la plana anterior.

«All of you eminent entities — trapped by your own insecurities, your own pettiness of thought — you are far greater than the games you have played which have hidden, deep beneath your illusions, the sublime beauty that you are. If you only knew how powerful and splendid you are, you wouldn't curse or judge or alter yourselves in the ways that you do.» — Ramtha atribuye el maltrato de sí a no saber lo espléndido que uno es.

«Unto you come I — and I am all that you have been and all you shall become — to help rekindle in you the knowingness that you already possess so you never again lose yourselves and wallow in guilt and fear and self-denial. You are indeed far greater than that.» — y define su propio papel como reavivar un saber que el oyente ya tiene, no darle uno nuevo.

«Why do I love you so deeply? For what you are, I am also. All that you are, in the spectrum of your being, be I, for I am the spectrum from which you contemplate and create your illusions. The I Am that I am is love that transcends the common expression here, for it has no conditions or musts.» — donde Ramtha funda su amor en identidad y lo declara sin condiciones ni deberes.

«Man's creation of right and wrong, perfect and imperfect, has also created the entrapments called guilt and remorse, which have made it ever so difficult to progress in life.» — y hace de la culpa y el remordimiento creaciones derivadas de haber inventado el bien y el mal.

«But I tell you, entities, whatever you have done — through the virtue of your many lives upon this plane — has never been bad and it has never been good. It has been simply an experience of life that has helped to make you who you are now.» — donde lo hecho no es bueno ni malo sino experiencia que hizo a quien la vivió.

«All you have ever done, I have done the same. And for all your errors, I have made as many. And all the things you judge in yourself as being without strength and virtue, I have had also.» — Ramtha se pone a la altura del oyente en errores y flaquezas, en vez de sobre él; la frase cruza de plana.

«I never would have known the strength of my being until I knew the weakness of my being. I never would have loved life until I saw it ebbing from me. And I never would have been able to embrace all of you until I despised the cruelty of man.» — y da tres pares de contrarios propios, fuerza y flaqueza, amor a la vida y vida que se va, abrazo y desprecio; la frase empieza en la plana anterior.

«Whatever you have done— however vile or wretched it has been — you have done simply for the purpose of creating learning for yourself. And through that learning you have hurt, you have pained, you have sorrowed, you have degraded yourself, and yet you have arisen from it because here you are now ready to know and embrace the beauty that you are.» — donde el dolor causado a uno mismo queda dentro del aprendizaje; el troceo pega la raya a done sin espacio.

«Each thought you have accepted and felt within your soul, but which you have yet to completely understand, your soul will press you to experience. Why? To gain the complete emotional understanding of all aspects of that thought seen only through the virtue of experience, which is the virtue called life.» — Ramtha hace del alma la que empuja a experimentar lo que todavía no se entiende del todo.

«Your soul has driven you from experience to experience, adventure to adventure, so it can fulfill itself in the complete understanding of every form of thought — every attitude, every emotion — so that you may know and understand the totality of thought, which is the totality of God, which is the totality of self.» — y el fin de esa serie es entender toda forma de pensamiento, que iguala con entenderse uno mismo.

«Your soul hungers for what it has never experienced. When your soul hungers for an experience, it means that it needs emotional data from that experience. So your soul will create a feeling — called want — that captivates your entire being and propels you into an adventure, an experience.» — donde el querer queda explicado como hambre del alma por datos emocionales que le faltan.

«It advanced you into wisdom, which is indicative of your soul saying you never have to experience that again, for you have gained all the understanding from it.» — y la sabiduría queda por señal de que una experiencia ya no hace falta; la frase empieza en la plana anterior.

«Now do you think you ever set about to experience something, knowing that it was wrong for you or that you would fail? No. You have always embarked upon every adventure with great curiosity, interest, and delight. Even though at the outset the outcome was a little unknown, you undertook it simply because you hadn't done it before. The experience was new and exciting and you wanted to learn from it.» — Ramtha niega que nadie emprenda algo sabiéndolo equivocado, y pone la curiosidad por motor.

«Everything you do, the very moment you are doing it, you know within your soul that the experience is right for you.» — donde el acierto se juzga en el momento del acto y no después.

«But you never would have known there was a betterment until first you had embarked on the experience and procured from it the jewel of wisdom. Should anyone be judged for that? No, for that is called innocence and it is also called education.» — y el juicio posterior queda descartado, porque la mejora solo se ve después de haber hecho.

«Failure is a reality only for those who believe it is. But no one truly fails at life — ever. In spite of each thing you have done — each wretched, despicable, secretive thing, which really is not — you are still alive, a miraculous occurrence. To fail would mean to stop.» — Ramtha define el fracaso como detenerse y lo declara imposible en una vida que avanza.

«You have never failed; you have always learned. How do you know what happiness is until you have been unhappy?» — y sustituye el fracaso por aprendizaje, con la pregunta de cómo se sabría qué es la felicidad sin haber sido infeliz.

«You have never made a mistake — ever. You have never done anything wrong. What is there to feel guilty for? All of your wrongs, your failings, your errors, are what are called appropriately steps to God, step by step. And to know all that you now know could only have been achieved by taking the steps.» — donde los errores quedan nombrados pasos hacia Dios.

«Never feel guilty about learning. Never feel guilty about wisdom. That is called enlightenment. You must understand that you have done what you needed to do; it was all necessary.» — y Ramtha llama iluminación a no sentir culpa por haber aprendido.

«you made all the right choices, all of them. You are going to live tomorrow and indeed the blessed day thereafter, and on and on and on. And what you shall discover in those days is that you know more than you knew this day. Yet this day is not a mistake. It will lead you into forever.» — Ramtha declara acertadas todas las elecciones del lector y niega que el día de hoy sea error.

«Every adventure you happily undertake adds to the fervor and intensity of life. Every thought you embrace, every illusion you experience, every discovery you make, every vile and wretched thing you do, broadens your understanding, which in turn feeds and broadens the consciousness of all mankind and expands the mind of God.» — donde hasta lo vil y lo miserable acrecienta la consciencia de todos y la mente de Dios.

«Never desire to remove any of your past — not any of it — because the friction from all your sublime and wretched experiences has produced within your soul the great and beauteous pearls of wisdom.» — y Ramtha prohíbe querer borrar el pasado, cuya fricción produjo las perlas de sabiduría.

«Your life has been a wonderful spectacle of the fire that lives within you. It should be reviewed in reverence, holiness, divineness, for no matter what you do, you are always God. No matter what mask you wear, you are God. No matter what relationship you are experiencing, you are still God.» — donde ninguna máscara ni relación quita la condición de Dios; la frase empieza en la plana anterior.

«But you shan't ever become the I Am or enter the doors of eternity until you realize that all you have done, you have done simply to gain the understanding of the God that you are, which is demonstrated here and now through the virtue of all your experiences upon the platform called life.» — y el paso queda condicionado a reconocer que todo se hizo por entender al Dios que uno es.

«So you who carry your baggage of burdens heavily upon your back, if it makes you happy to do so, so be it. But if you have learned all there is to learn from them and you are tired of them, get rid of them.» — Ramtha deja la carga de cada quien a su gusto y solo ofrece el modo de soltarla si ya cansa.

«How? By loving them, embracing them, and allowing them to be in your being. Once you have done that, they shan't ever hold you again. And from there, the wonderment of life can be seen through clear eyes, love can be felt without judgment, and the joy of being can become the power of unlimited knowingness.» — y el modo es amar y abrazar esa carga, no combatirla.

«Embrace your life. Know that you are divine and that the strength of your being is there because of all you have done. Cease the guilt. Cease the mockery of sadness in self. Cease burdening yourself. Cease placing the blame on everyone else. Take hold of it. It belongs to you.» — donde Ramtha manda cesar la culpa y dejar de culpar a otros, y tomar la vida propia por suya.

«Then you can love them as the Father loves you, and you can allow them the virtue of their own life experiences. Then you become what you call a saint.» — y define al santo por permitir a otros la virtud de sus propias experiencias.

«How do you think you become saintly? Certainly not by abstaining from life, by hiding yourself in a cave or a temple and» — Ramtha objeta la cueva y el templo como vía de santidad; la frase se corta al cambiar de plana y sigue con el incienso y la montaña.

«contemplating God-knows-what. You become a saint only by living life — which the Father is — and experiencing it to the ultimate so that the virtue of wisdom culminates into an entity who can embrace the whole of mankind and love it.» — y pone en su lugar vivir la vida hasta que la sabiduría produzca a quien puede abrazar a la humanidad entera; el tramo arranca donde el troceo reanuda la frase cortada.

«The only way to know and become God is to live and embrace life completely, to experience all situations, feel all emotions, do every sublime and wretched deed, so that your soul has the wisdom of all life within it.» — donde la vía incluye hacer toda obra sublime y toda obra miserable.

«You never know what the king suffers until you are a king. And the king never knows the humbleness of his servant until he becomes a servant. And the pious woman knows not the hardships of the concubine until she is one.» — con los cuatro pares que ilustran la regla, el rey y el siervo, la piadosa y la concubina.

«That is why the wisest, most noble entities have lived every situation created by the adventures of mankind. They have been the harlot and the priest, the guru and the farmer, the murderer and the murdered, the conqueror and the conquered, the child and the parent.» — y Ramtha pone al asesino y al asesinado entre los papeles que dice que el más noble ha vivido.

«You see, you only condemn in others what you cannot accept within yourself. If you have lived all situations and found peace with them, then it is easy to understand everyone and allow them to be, without judgment, because you have been them and you know that if you judge them, you are judging yourself. Then you have gained the virtue of true compassion, and the depths of love shall exist within your soul. Then you are indeed a Christ, for you understand, love, and forgive your beloved brothers in their limitations.» — donde la compasión verdadera nace de haber sido lo que se juzga en otro.

«That does not mean you must go out and teach them or succor unto them. Simply leave them alone and allow them to evolve according to their own needs and designs.» — Ramtha descarta el ir a enseñar o socorrer y manda dejar a cada quien evolucionar según sus designios.

«Everyone in this world, whether he is starving or crippled or a farmer or a king, has chosen his experience for the purpose of gaining from it. Only when he has learned from it and is filled with it will he go on to yet another experience, which will bring forth yet greater understanding of his innermost self.» — donde el hambriento y el tullido quedan consignados como quienes eligieron esa experiencia.

«When you become a master, you can walk into the murk and mire of limited consciousness and maintain your totality because you understand the teeming masses and why they are the way they are, because once you were that way. You will allow them the freedom to be limited — which is true love — because you know that that is the only way they can learn to have unlimited understanding and to love one another, which of course is to love themselves wholly.» — y el maestro conserva su totalidad entre las masas por haber sido antes como ellas.

«When you can look at everyone and see the beauty that they are, you are on your way to ascending from this plane into a grander space where there are many mansions. But the doors are closed to one who cannot wholly embrace himself and the God that lives in all life around him.» — donde las puertas del plano siguiente quedan cerradas a quien no se abraza a sí mismo.

«When you put people back where they belong, in their godhead, and know that no matter what they are doing, they are living for the God within them — just as you are living for the God within you — then you can learn to love all people. Whatever their expression is, you can now for the first time in your existence truly love them, for your love is not governed or restrained by judgments. And that indeed is how a Christ — man who lives as God — is within his being.» — y el amor sin juicio queda por definición de lo que Ramtha llama un Cristo.

«If you are feeling bored or have no desire to do something, it means you have already experienced it and have collected the wisdom from» — Ramtha pone el aburrimiento por señal de experiencia ya vivida y de sabiduría recogida; la frase se corta al cambiar de plana.

«But if you want to do something, that urging within your soul means you must have the experience, the virtue of it. If you abstain from it, you are only postponing the experience until another moment or another existence.» — y el abstenerse solo pospone la experiencia a otro momento o a otra vida.

«If you listen to your feelings, you will always be doing the right thing for the evolution of your beauteous self into profound wisdom. It is when you go against your feelings that you have sickness of the body, neurosis, and despair.» — donde la enfermedad, la neurosis y la desesperación quedan adjudicadas a ir contra el propio sentir.

«Follow your heart, your dreams, your desires. Do what your soul calls you to do, whatever it is, and allow it to be finished. Then you will go on to another adventure. You will never be judged unless you accept the judgment of those around you. And if you accept their judgment, it is only your will to do so for the experience.» — y el juicio ajeno solo alcanza a quien lo acepta, y aceptarlo también es elección.

«There will come a time, whether in this life or in those that follow, when you have reached the point where you have no desire to do this or that but only to be. You no longer desire to curse or judge the harlot, the thief, the murderer, or the warring country for its deeds. You will have been all of those things and you will know how it feels to be the way they are.» — Ramtha describe el punto final del recorrido por este plano, no querer ya sino ser, después de haber sido todo lo que se juzga.

«You will also understand that whichever way you desire to direct yourself in life, that is the path for your enlightenment, and from every adventure along the way you will gain a greater perception of the mystery of yourself.» — donde cualquier dirección que uno tome queda declarada su camino de iluminación.

«You will never deny yourself ever again. You will never alter» — con las negaciones que cierran el pasaje, no negarse y no alterarse; la frase se corta al cambiar de plana.

«what you are. You will never judge what you are. You will allow what you are to be.» — y las dos que faltan, no juzgarse y dejarse ser; el tramo arranca donde el troceo reanuda la frase cortada.

«When you love what you are, then you can say with grace, dignity, and humble strength, “The Father do I love greatly, for the Father and I are one. And I love what I am greatly, for the I Am that I am is the essence of all that is.” Then you are in harmony with the flow of life. You are a master who walks the plane. You are the arisen Christ, the awakened Christ. You are a light to the world.» — Ramtha pone en boca del que ama lo que es la fórmula del Yo Soy, y lo llama Cristo despierto y luz del mundo.

«I have given you a grand teaching in a grand sort of way, for it gets you off the hook from karma, sin, judgment, and retribution, for the Father is love. And the Father is without judgment. The Father is without good or bad. It is without positive and negative. The Father is simply the Isness that is. And that Isness encompasses all people, all deeds, all thoughts, all emotions, all things. If the Father could ever judge you, he certainly would be judging himself, for you and he are one and the same.» — donde Ramtha dice qué hace su enseñanza, sacar al oyente del karma, el pecado, el juicio y la retribución.

«So the love of God called life has always been given to you. Regardless of all your wretched experiences, the sun has still come up and danced across the heavens. The seasons have still come and gone. The wildfowl still fly to a northern sky. And the nighthawk still squawks as you close the shutters of your room.» — y ofrece por prueba de ese amor la continuidad del sol, las estaciones y las aves.

«Go from this audience with a light and loving heart, for your burdens, they have been taken from you. Your redemption, it is certain. Know that God loves you and always has. Know that you are not evil, nor are you good. Know that you are neither perfect nor imperfect, that you simply are. Expect the Father to be in your life, for he has always been there. And whenever you contemplate love, think of me, and from nowhere will come the wind.» — el cierre del capítulo vigésimo, con la despedida que remite al viento cada vez que se piense en el amor.

«“My path in my life upon this plane was to become the Unknown God — which I was to discover was myself — and to go beyond the dimensions to frolic in the adventures of forever. And so I did, and still do. I have returned to tell you that those adventures are awaiting you also, when you have embraced all of this life as I did.” — Ramtha» — el epígrafe firmado del capítulo vigesimoprimero, donde Ramtha declara que su camino fue volverse el Dios Desconocido y descubrir que era él mismo; el cuerpo del capítulo repite el pasaje en la plana 223 y el troceo espacia las letras del epígrafe.

«All I have shared with you, I have done for myself, for each of you are what I am, the Father that I love fervently and always will. Whatever I do to add to the evolvement of your precious beings glorifies and magnifies the Father that is the kingdom I Am.» — Ramtha declara hecho para sí mismo lo compartido, porque dice que el oyente es lo que él es.

«I have come as a brother to mankind, of which I was once a fervent part. I lived here as man and experienced all that you have experienced. I lived your despair and wept your sorrow. I dreamed your dreams and knew your joy.» — y funda su lugar de hermano en haber vivido aquí como hombre.

«Though I have been to all levels, the most profound of all my experiences was when I was here in the midst of you as man, God/man, experiencing the perils, the desperation, and the fleeting moments of glory that all of you have known.» — donde declara la vida humana su experiencia más honda, por encima de los demás niveles; la frase cruza de plana.

«I have come not to save you, for there is really nothing to save you from.» — Ramtha niega ser salvador y niega de paso que haya de qué salvar al oyente.

«I have come simply to remind you of the wonderful heritage you forgot long ago and to tell you of a glorious future you are all soon to see. I have come to help you realize that you have greater options for your life's expression and to help bring forth the knowledge that allows you to exercise those options, if it is your will to do so.» — y define su papel por recordar, anunciar y dar conocimiento, dejando el uso a voluntad del lector.

«All I have asked of you is to apply in your life — in your own time and in your own way — whatever understandings are fruitful for you in your own evolution into a more harmonious and joyful life.» — donde lo único que pide es aplicar lo que a cada quien le sirva, en su tiempo y a su modo.

«Go and live the understandings I have given you. Let them be within your being. When you do, you will soon realize that you have been given a greater treasure than you could ever have asked for or conceived of.» — y manda vivir lo entendido y no guardarlo.