«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.
Source entries are currently shown in Spanish; English-first entries arrive with the next cataloguing pass.
Volumen de veintiún capítulos cuya plana de derechos declara dos cosas a la vez y las deja juntas: que el libro se titula «RAMTHA THE WHITE BOOK» y que el derecho lo firma otra persona, «Copyright © 1999, 2001, 2004 JZ Knight» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 3». Las dos quedan aquí consignadas sin arbitrar entre ellas.
La misma plana declara de dónde sale el texto y quién autorizó su uso: «This book is a revised and expanded edition of the book title, Ramtha, Copyright © 1999, 2001 JZ Knight. The contents of this publication are based on Ramtha Dialogues®, a series of magnetic tape and compact disc recordings registered with the United States Copyright Office, with permission from JZ Knight and JZK, Inc.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 3», y registra a nombre de la misma firmante el vocabulario propio del sistema: «Ramtha®, Ramtha Dialogues®, C&E®, Consciousness & EnergySM, FieldworkSM, The Tank®, Blue Body®, Twilight®, Torsion ProcessSM, Neighborhood WalkSM, Create Your DaySM, The GridSM, and Become a Remarkable LifeSM are trademarks and service marks of JZ Knight and are used with permission.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 3». El pie de imprenta es «JZK Publishing Ramtha's School of Enlightenment A Division of JZK, Inc.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 3» y el ejemplar trabajado imprime «FOURTH PRINTING NOVEMBER 2007 ISBN # 1-57873-045-7» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 3».
El arreglo por el que se produjo el texto lo explica primero quien firma el copyright, en un prólogo que cierra con su nombre. JZ Knight abre separándose de la voz: «My name is JZ Knight and I am the rightful owner of this body. Ramtha and I are two different people, two different beings.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 8», fecha el comienzo, «Channeling Ramtha since late 1979 has been an experience.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 10», y dice dónde está la dificultad de sostenerlo en público: «It is really difficult to talk to people and have them understand that I am not him, that we are two separate beings and that when you talk to me in this body, you are talking to me and not him.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 11».
La voz que habla en los capítulos se presenta ella misma y explica por qué no viene en cuerpo propio: «I am Ramtha, a sovereign entity, who lived a long time ago upon this plane called Earth, or Terra. 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.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 14», y «To prevent your worshiping me, I have not come to you in my own embodiment. Instead I have chosen to speak to you through an entity who was my beloved daughter when I lived upon this plane. My daughter, who graciously allows me to use her embodiment, is what is termed a pure channel for the essence that I am. When I speak to you, she is no longer within her body, for her soul and Spirit have left it completely.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 15». El nombre con que se llama y el pueblo en que lo sitúa van en la apertura del segundo capítulo: «I am Ramtha, the Ram. In the ancient language of my times it means “the God.” I am the great Ram of the Hindu people, for I was the first man born of the womb of woman and the loins of man who ever ascended from this plane.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 18».
El aparato que cierra el volumen habla de Ramtha en tercera persona y no lo firma nadie: el Epilogue presenta el conjunto como «The teachings of Ramtha are a unique science.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 228», nombra el arreglo con la palabra que da nombre a la raíz de esta ficha, «The form in which he communicates his teachings is through the phenomenon called channeling. In fact, it was Ramtha who made the term known before it became popular.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 230», y lo distingue de la mediumnidad: «A channel is different from a medium in that the channel is not the intermediary between the consciousness coming through them and the audience. The channel does not remain in a transfixed, altered state while channeling; rather they leave their body completely and allow the consciousness coming through to have full faculty over all their bodily movements and functions.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 230». El mismo Epilogue declara qué nombre usa Ramtha para lo suyo y cuál no: «Ramtha himself does not refer to his system of thought in these terms; rather he calls it Ramtha's School of Enlightenment» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 232».
La procedencia del texto está impresa y es medible: la «LIST OF SOURCES» inventaría las sesiones de las que se editaron los capítulos, con ciudad, volumen, número y fecha, empezando por «LIST OF SOURCES Albuquerque Dialogue I. Vol.03, #27, 09/4/82; Vol.04, #3, 01/15/83; Vol.04, #17, 09/10/83. Ramtha Dialogues®.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 262» y cerrando por «Yucca Valley Retreat. Vol.04, #16, 09/2-4/83; Vol.05, #7, 03/23-25/84; Vol.05, #15, 09/28/84. Ramtha Dialogues®.» «Ramtha — The White Book (JZK Publishing, © 2004) · p. 266». El volumen no dice quién hizo esa edición ni con qué criterio: la mención de responsabilidad no existe en ninguna plana.
1153 claims · 1 source · 2 attributions
Attribution
recorded, never assertedDECLARED
la plana de portada imprime «RAMTHA» y debajo «THE WHITE BOOK» (p. 3), sin coma entre los dos y sin mención de autor distinta; el cuerpo entero de los capítulos 1 a 21 habla en primera persona y abre «I am Ramtha, a sovereign entity, who lived a long time ago upon this plane called Earth, or Terra» (p. 14); los epígrafes de capítulo van firmados «— Ramtha» (p. 14); y el Foreword lo presenta como el otro de los dos: «My name is JZ Knight and I am the rightful owner of this body. Ramtha and I are two different people, two different beings.» (p. 8). Lo que el volumen NO hace es llamarlo autor en una mención de responsabilidad formal: no hay ficha de catalogación en ninguna plana, y la única mención de responsabilidad impresa es la del copyright, que es de JZ Knight
per Ramtha — The White Book (JZK Publishing, © 2004)
«Ramtha — The White Book (JZK Publishing, © 2004) · pp. 3, 8, 14»
«Ramtha — The White Book (JZK Publishing, © 2004) · pp. 3, 8, 14»
DECLARED
la página de derechos imprime «Copyright © 1999, 2001, 2004 JZ Knight» (p. 3), reserva el permiso a «JZK Publishing, a division of JZK, Inc.» (p. 3), declara los contenidos basados en «Ramtha Dialogues®, a series of magnetic tape and compact disc recordings registered with the United States Copyright Office, with permission from JZ Knight and JZK, Inc.» (p. 3) y registra a su nombre las marcas, «are trademarks and service marks of JZ Knight and are used with permission» (p. 3). Ella firma además el Foreword «— JZ Knight» (p. 13) y describe el arreglo en primera persona, «Channeling Ramtha since late 1979 has been an experience.» (p. 10). Lo que el volumen NO dice es que ella sea autora del texto de los capítulos: dice lo contrario, «I am not him» (p. 11). Las dos cosas quedan consignadas
per Ramtha — The White Book (JZK Publishing, © 2004)
«Ramtha — The White Book (JZK Publishing, © 2004) · pp. 3, 10, 11, 13»
«Ramtha — The White Book (JZK Publishing, © 2004) · pp. 3, 10, 11, 13»
The chain of the work
the processed witness, in emeraldEDITION · PROCESSED
Ramtha — The White Book (JZK Publishing, © 2004), ed. inglés 1999, 2001 y 2004 los tres años del copyright, «Copyright © 1999, 2001, 2004 JZ Knight» (p. 3); el ejemplar es una reimpresión posterior, «FOURTH PRINTING NOVEMBER 2007» (p. 3). El volumen no imprime año de edición separado del copyright y aquí no se inventa uno
inglés · 1999, 2001 y 2004 los tres años del copyright, «Copyright © 1999, 2001, 2004 JZ Knight» (p. 3); el ejemplar es una reimpresión posterior, «FOURTH PRINTING NOVEMBER 2007» (p. 3). El volumen no imprime año de edición separado del copyright y aquí no se inventa uno · Yelm, Washington — el pie de la página de derechos imprime «JZK Publishing Ramtha's School of Enlightenment A Division of JZK, Inc.» (p. 3) y la plana siguiente el domicilio, «P.O. Box 1210 Yelm, Washington 98597» (p. 4), con los teléfonos «360.458.5201» y «800.347.0439» y los dominios «www.ramtha.com» y «www.jzkpublishing.com» (p. 4). ISBN impreso: «ISBN # 1-57873-045-7» (p. 3). El volumen declara «All rights reserved. Printed in the United States of America.» (p. 3) y no trae ficha de catalogación de la Library of Congress en ninguna plana · Jzk Publishing (printed)
Claims
1153 entries — the work's own voice, with its passage1,153 passages
«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.
About the work
187 entries — what the apparatus and scholarship say about it187 passages
«All rights reserved. Printed in the United States of America. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without the written permission of JZK Publishing, a division of JZK, Inc.» — la reserva de derechos de la página de derechos, que pone el permiso en manos de la editorial y no de ninguno de los dos nombres de la portada.
«P.O. Box 1210 Yelm, Washington 98597 360.458.5201 800.347.0439 www.ramtha.com www.jzkpublishing.com» — el domicilio, los teléfonos y los dominios que la página de derechos da como contacto de la editorial; el volumen reimprime el mismo bloque en su última plana, bajo el anuncio de la escuela.
«“In other words, his whole point of focus is to come here and to teach you to be extraordinary.” — JZ Knight» — el epígrafe con que abre el prólogo firmado por JZ Knight, que el volumen reimprime dentro del cuerpo del mismo prólogo cuatro planas después.
«but the most important experience was that I had this deep and profound love for God and there was a part of me that understood what that was. Later in my life I went to church and I tried to understand God from the viewpoint of religious doctrine and had a lot of difficulty with that because it was sort of in conflict with what I felt and what I knew.» — JZ Knight, en el prólogo que firma, sitúa su desacuerdo con la doctrina religiosa de la iglesia a la que dice haber ido, frente a lo que sentía y sabía.
«After I got to understand him he spent long, long moments walking into my living room, all seven feet of this beautiful being, making himself comfortable on my couch, sitting down and talking to me and teaching me.» — y describe la forma doméstica de esa enseñanza en el prólogo, con la figura sentada en su sala.
«He already is. And it is not about him producing phenomena. If he told you he was going to send you runners, you are going to get them big time. It is not about him doing tricks in front of you. That is not what he is.» — JZ Knight, en el prólogo que firma, aparta el fenómeno del propósito y niega que lo que hace el maestro sean trucos ante el público.
«Those are tools of an avatar that is still a guru that needs to be worshiped, and that is not the case with him.» — y separa lo suyo de la figura del avatar o gurú que pide culto.
«So what will happen is he will teach you and cultivate you and allow you to create the phenomenon, and you will be able to do that.» — el método que ella le atribuye en el prólogo: no producir el fenómeno sino cultivar al estudiante para que lo produzca.
«Then one day when you are able to manifest on cue and you are able to leave your body and you are able to love, when it is to the human interest impossible to do that, he will walk right out here in your life because you are ready to share what he is. And what he is is simply what you are going to become.» — con la condición que pone al encuentro directo y la fórmula que iguala lo que él es a lo que el estudiante llegará a ser.
«his presentation, and you are starting to love him even though you can't see him, that is a good sign because it means that what was important in you was your soul urging you to unfold in this lifetime.» — y el criterio que ofrece al lector para saber si le toca el libro, que hace señal del alma y no del juicio; la frase empieza en la plana anterior y la cita arranca donde el troceo la reanuda.
«If this is what you want to do, you are going to have to exercise patience and focus and you are going to have to do the work.» — JZ Knight pone el trabajo como condición en el prólogo, contra la expectativa de recibir sin hacer.
«One day you will be able to do all the remarkable things that you have heard the masters in myth and legend have the capacity to do. You will be able to do them because that is the journey. And ultimately that ability is singularly the reality of a God awakening in human form.» — y cifra el término del camino en la capacidad que la leyenda atribuye a los maestros, que llama realidad de un Dios que despierta en forma humana.
«This is far greater than a New Age experience. I should also say that it is far more important than the ability to meditate or the ability to do yoga.» — donde el prólogo se aparta por su nombre de la experiencia de la Nueva Era y pone lo suyo por encima de la meditación y del yoga.
«It is about changing consciousness all through our lives on every point and to be able to unhinge and unlimit our minds so that we can be all we can be.» — y da en cambio la fórmula propia, cambio de consciencia y desbloqueo de la mente.
«You should also know what I have learned is that we can only demonstrate what we are capable of demonstrating. If you would say, well, what is blocking me from doing that, the only block that we have is our inability to surrender, to allow, and to support ourself even in the face of our own neuronet of doubt.» — con el único obstáculo que reconoce, la incapacidad de rendirse y de sostenerse uno mismo ante la propia duda.
«So I just wanted to come out here and show you that I exist, that I love what I do, and that I hope that you are learning from this teacher. And, more importantly, I hope you continue with it.» — la despedida del prólogo, donde JZ Knight declara para qué escribe: mostrar que existe ella.
«EPILOGUE Unique Significance of Ramtha's Teachings The teachings of Ramtha are a unique science. It requires a very careful examination and consideration in order to grasp the full meaning and impact of its content. Ramtha's teachings address the fundamental questions about human existence and the human person, about our origins and destiny, about the nature of life and death, the soul, good and evil, the world, our relationship to others, the nature of space, time, and the fabric of reality.» — el epílogo del volumen, que no lleva firma y cierra con la sola mención de Yelm, Washington: habla de Ramtha en tercera persona y es voz editorial de la escuela, no de la obra.
«The format in which Ramtha's teachings are conveyed is intrinsic to the message itself. The teachings are not simply an intellectual dissertation on specific subjects or a mere intellectual analysis of them, nor are they a form of revealed truth that requires the blind allegiance of faith. Ramtha's teachings are not a new religion nor are they the building blocks of a new church.» — donde el epílogo sin firma niega que lo enseñado sea disertación intelectual, verdad revelada que exija fe ciega, religión nueva o iglesia.
«His teachings are a system of thought that contains within its approach to reality the elements and mechanisms that allow the individual to engage Ramtha's philosophy and verify and experience its content firsthand. In other words, this unique aspect of the teachings allows the philosophy, or the concepts of reality, to be experienced and become instead wisdom about the nature of reality.» — y lo presenta como sistema de pensamiento con los medios para verificarlo uno mismo, hasta volverlo sabiduría.
«This particular quality of Ramtha's system of thought resembles the initiations into sacred knowledge practiced by the ancient mystery schools of Greece, Egypt, and the Middle East as well as the ancient gnostic schools of the Middle East and Europe. It is important to note that this characteristic distinguishes Ramtha's teachings from the traditional philosophical schools of the western world.» — donde el epílogo compara el sistema con las iniciaciones de las escuelas de misterios de Grecia, Egipto y el Medio Oriente y con las escuelas gnósticas antiguas, y lo distingue de las escuelas filosóficas tradicionales.
«The traditional scientific method limits its range of attainable knowledge to phenomena that can be observed and verified through the senses of the physical body. Anything outside this range is consigned to the realm of the paranormal, myth, and folklore. In other words, the nature of reality and the human person are nothing more than their physical nature and materiality. Sigmund Freud's psychoanalysis and profile of the human psyche are a clear example of this trend.» — y objeta al método científico tradicional el limitar lo cognoscible a lo verificable por los sentidos, con el psicoanálisis de Sigmund Freud por ejemplo.
«The physical body and the material world, in Ramtha's thought, are only one aspect of the real world. In fact, they are only the product and effect of the real world constituted by consciousness and energy.» — donde el epílogo resume la doctrina en tercera persona, con el cuerpo y el mundo por efecto de lo que llama consciencia y energía.
«Ramtha uses the concept of the Observer from quantum physics to explain his concept of consciousness and energy.» — y adjudica a la física cuántica el concepto de Observador que el sistema usa.
«It is easy for many sectors of society today to dismiss Ramtha's teachings straightaway due to the highly unusual way in which they are conveyed. Unfortunately, it is an all-too-common response to attach a judgment to a message based on the form in which it is presented rather than on the content itself of what is being presented. Marketing, communications, and the techniques of publicity, selling, and advertising are sublime examples of this.» — donde el epílogo anticipa el rechazo por la forma del mensaje y no por su contenido, con la mercadotecnia y la publicidad por ejemplo de esa costumbre.
«One of the more controversial aspects of Ramtha's teachings is the form in which he chose to deliver his message. Ramtha in presenting his philosophy as the fruit of his own truth and personal experience makes the point that he himself is the embodiment of the philosophy, the living representation and manifestation of his thought.» — y consigna la forma de entrega como lo más discutido, con Ramtha puesto por encarnación de su propia filosofía.
«Thus he says that he is an immortal God, consciousness and energy, and that he lived once as a human being 35,000 years ago in the long-gone continent of Lemuria.» — donde el epílogo atribuye a Ramtha, en estilo indirecto, la declaración de haber vivido hace treinta y cinco mil años en Lemuria.
«He refers to this process as his ascension.» — y nombra ascensión a ese proceso, con el verbo en tercera persona que separa la voz del epílogo de la del capítulo.
«He often refers to himself as being the wind pushing the clouds, for example, or as being the morning, or a stranger, or a beggar on the street observing civilizations come and go, or as anything that consciousness would dare to imagine.» — donde el epílogo recoge las figuras con que Ramtha se nombra, el viento que empuja las nubes, la mañana, un extraño o un mendigo.
«Ramtha's choice to channel his message through a woman, rather than by using his own physical body, is making the statement that God and the divine are not the prerogative of men alone and that women are worthy expressions of the divine, capable of genius and of being God realized.» — y el epílogo da una razón de que la voz hable por una mujer, que lo divino no sea prerrogativa de los hombres.
«It is also asserting that what is important in his philosophy is not the worshiping of the messenger or a face or an image — which caused the utter collapse of emerging streaks of enlightenment so many times in the past — but to listen to the message itself.» — con la segunda razón, evitar el culto al mensajero que según el epílogo hundió antes otros brotes de iluminación.
«The phenomenon of channeling is made possible therefore within the framework of Ramtha's system of thought. In other words, channeling as it happens in the person of JZ Knight is possible only if Ramtha's teachings and explanation of the nature of reality are true.» — donde el epílogo ata la posibilidad misma de la canalización a que la doctrina sea verdadera, lo que hace circular el argumento y queda consignado tal cual.
«The veracity of this phenomenon points to the truth of Ramtha's message. This is an important point to consider because the advance of science has developed tests and equipment that can scrutinize this phenomenon and study it from a physiological, neurological, and psychological point of view.» — y ofrece el fenómeno a examen fisiológico, neurológico y psicológico.
«These scientific studies actually took place in 1996 when a distinguished panel of twelve scholars — comprised of neuroscientists, psychologists, sociologists, and religious experts — studied JZ Knight before, during, and after channeling Ramtha during the course of a year. After they conducted their scientific research studies, using the latest technology and equipment available, they concluded that the readings taken from JZ Knight's autonomic nervous system responses were so dramatic that they categorically ruled out any possibility of conscious fakery, schizophrenia» — el estudio de 1996 tal como el epílogo lo consigna, doce estudiosos durante un año y una conclusión que descarta farsa consciente y esquizofrenia; el trastorno de personalidad múltiple que cierra la frase queda fuera de la cita porque el troceo parte la palabra a fin de renglón, y la referencia no está aquí sino en la bibliografía, como artículo de Krippner y Wickramasekera.
«Once the philosophical aspect of the teaching has been given, Ramtha initiates the student into that knowledge so that it may be turned into personal experience and wisdom. These initiations take the form of various disciplines and techniques of his design where the student has the opportunity to engage the knowledge.» — donde el epílogo describe las iniciaciones como disciplinas y técnicas de diseño propio.
«He takes on the role of a Master Teacher and Hierophant, a teacher who has the power to manifest what he speaks and intends. This is an important aspect of the teachings that likens it to the gnostic, philosophical movement and the ancient mystery schools.» — y nombra a Ramtha Maestro Maestro y Hierofante, con lo que acerca la enseñanza al movimiento gnóstico y a las escuelas de misterios.
«Nevertheless, a close examination of Ramtha's system of thought shows a clear distinctiveness in form and content from what is traditionally known as Gnosticism and the philosophy of the mystery schools.» — y a la vez la distingue de lo que se conoce por gnosticismo y de la filosofía de esas escuelas.
«Ramtha himself does not refer to his system of thought in these terms; rather he calls it Ramtha's School of Enlightenment, the Quintessential School of the Mind and Ancient Wisdom dedicated to the Great Work.» — donde el epílogo consigna que Ramtha no usa esos términos y da el nombre propio de la escuela, con la Gran Obra por dedicación.
«Ramtha redefines the language he uses to teach by coining new words. The meaning of these coined words becomes clear within the context of his teaching, and the particular teaching becomes clarified also by the use of such uncommon words. We have constructed a glossary of terms and concepts which Ramtha uses in a qualified way to facilitate the correct interpretation of his teachings. We have also provided a detailed index to allow the reader to reference specific topics of interest covered in this book and to encourage the research study of this material.» — y el editor declara aquí su propia intervención en primera persona del plural, el glosario y el índice construidos por él.
«It is important for the reader to take account of these considerations when reading the teachings of Ramtha, for in some instances it may seem at first that his use of the English language» — donde el epílogo sale al paso de que el inglés de los capítulos parezca arcaico o tosco; la frase se corta al cambiar de plana.
«is rather archaic or unrefined. Ramtha is very careful and thorough in the presentation of his thought. Everything he does — every term he uses — has a specific meaning, purpose, and is consistent with, and representative of, the totality of his message.» — y sostiene que cada término tiene propósito y es coherente con el mensaje entero; el tramo arranca donde el troceo reanuda la frase cortada.
Concepts treated
Imaginación (phantasia) — Un estudiante le opone la imaginación y la fantasía como ejemplos de lo que no es verdad; Ramtha contesta que son reales por estar hechas de pensamiento con propósito, y que el mundo material que el estudiante llama real fue creado por ellas y a su vez las engendra. El índice del editor las registra por separado.
ramtha-white-book · pp. 121, 122, 277
Iniciación (recepción por grados / metamorfosis del ser) — El epílogo, sin firma, compara el sistema con las iniciaciones al saber sagrado de las escuelas de misterios de Grecia, Egipto y el Medio Oriente y de las escuelas gnósticas, y describe las disciplinas de la Gran Obra como iniciaciones en que el estudiante aplica de primera mano lo enseñado; el glosario define al hierofante por poder iniciar a sus estudiantes en ese saber.
ramtha-white-book · pp. 228, 232, 242