The Nature of Personal Reality: Specific, Practical Techniques for Solving Everyday Problems and Enriching the Life You Know

«'m proud to publish this book under my own name, though I don't Ifully understand the mechanics of its production or the nature of the personality I assume in delivering it.» — Jane Roberts abre su introducción reclamando la firma del libro y a la vez declarando que no entiende ni la mecánica de su producción ni la naturaleza de la personalidad que asume al entregarlo; el troceo pierde la capitular y la reimprime a media frase (*I don't Ifully*).

«I had no conscious work to do on the book at all. I simply went into trance twice a week, spoke in a "mediumistic" capacity for Seth, or as Seth, and dictated the words to my husband, Robert Butts, who wrote them down.» — Roberts describe el procedimiento: trance dos veces por semana, habla en capacidad *mediumística* para Seth o como Seth, y dicta a su marido Robert Butts, que escribe.

«I consider the book "mine" in that I don't believe it could have been written without me and my particular abilities. On the other hand, I realize that far more is involved. I had to read the manuscript to find out what was in it, for example; and to that extent the book doesn't seem mine. But what does that mean?» — Roberts sostiene a la vez la propiedad y la ajenidad del libro, y deja la pregunta abierta en vez de resolverla.

«My idea briefly is this: Our usual orientation is focused pretty exclusively in what we think of as the "real" world, but there are many realities. By shifting our consciousness, we can glimpse these alternate realities, and all of them are the appearance that Reality takes under certain conditions. I don't believe that we can necessarily describe one in terms of another.» — Roberts enuncia su tesis: hay muchas realidades, todas ellas apariencias que la Realidad toma bajo ciertas condiciones, y ninguna se describe en los términos de otra.

«For years I've been confused, trying to define Seth in the usual true-and-false world of facts. There he's accepted as an independent spirit —a spirit guide by those with spiritualistic beliefs — or as some displaced portion of my own personality by the scientific community.» — Roberts consigna las dos lecturas ajenas de Seth —espíritu independiente para quien tiene creencias espiritualistas, porción desplazada de su propia personalidad para la comunidad científica— y en la línea siguiente declara que no pudo aceptar ninguna de las dos sin diluir.

«Actually, I think that the selves we know in normal life are only the three-dimensional actualizations of other source-selves from which we receive our energy and life. Their reality can't be contained in the framework of our creature-hood, though it is being constantly translated through our present individuality.» — Roberts propone su alternativa: los yoes de la vida normal son actualizaciones tridimensionales de yoes-fuente de los que se recibe energía y vida.

«The "spirit guide" designation may be a handy symbolic representation of this idea, and I'm not saying that spirit guides do not exist. I am saying that the idea deserves greater examination, for the spirit guide may represent something far different than we think. The idea can also be limiting if it always places revelatory knowledge outside of us, and tries to make literal some extraordinary phenomena that may be beyond such interpretation.» — Roberts acota su objeción: no niega que existan guías espirituales, sino que advierte contra hacer literal lo que quizá no admite esa lectura.

«Seth's personality is quite observable in our sessions, for example, but the source of that personality isn't. For that matter, the origin of any personality is mysterious and not apparent in the objective world.» — Roberts separa la personalidad observable en las sesiones de su fuente, y generaliza la distinción a toda personalidad.

«Seth's books may be the product of another dimensional aspect of my own consciousness not focused in this reality, plus something else that is untranslatable in our terms, with Seth a great psychic creation more real than any "fact." His existence may simply lie in a different order of events than the one we're used to.» — Roberts ofrece su propia hipótesis en condicional: aspecto dimensional de su consciencia más algo intraducible, con Seth como creación psíquica más real que cualquier hecho.

«In this book Seth is saying that you can change your experience by altering your beliefs about yourself and physical existence.» — Roberts resume en una línea lo que el libro sostiene, y lo atribuye a Seth.

«While Seth was producing this book, my own life was immeasurably enriched in unforeseen ways. Frequent psychedelic-type experiences paralleled Seth's dictated material, and my own creative and psychic abilities developed into some entirely new areas.» — Roberts narra en primera persona lo que le ocurrió mientras Seth producía el libro: experiencias de tipo psicodélico en paralelo al dictado.

«Sumari refers to a "family" of consciousnesses who share certain overall characteristics. There is a language involved that isn't a language in usual terms. I think that it operates as a psychological and psychic framework that frees me from normal verbal reference, letting me express and communicate inner feelings and data that lie just beneath formalized word patterns.» — Roberts define el Sumari como familia de consciencias con un lenguaje que no es lenguaje en los términos usuales, sino marco psicológico que la libera de la referencia verbal.

«Seth defines the Speakers as teachers, both physical and nonphysical, who constantly interpret and communicate inner knowledge through the ages.» — Roberts consigna la definición que Seth da de los Speakers: maestros físicos y no físicos que interpretan y comunican el conocimiento interior a través de las edades.

«To me this all means that there is a rich vein of creativity and knowledge available to each according to his abilities, just beneath the surface of usual consciousness. I believe that it is a part of our human heritage, accessible to some extent to any person who explores the inner dimensions of the mind.» — Roberts generaliza su experiencia a herencia humana accesible a quien explore las dimensiones internas de la mente.

«I know that Seven and his teacher, Cyprus, exist in certain terms, yet their reality can't be explained either in the usual fact world. For example, the novel included many Sumari poems and portions of Speaker manuscripts; and when I sing Sumari I identify with Cyprus, who is supposed to be a fictional character.» — Roberts consigna, sin resolverla, la paradoja de identificarse al cantar Sumari con un personaje que su propia novela presenta como ficticio.

«Yet quite as strongly I'm often scandalized intellectually by the same events that intuitively intrigue me, or by the interpretations placed upon them. It does no good to pretend otherwise, and I think there's a good reason for this sometimes uneasy blend of intuition and intellect.» — Roberts declara su propio escándalo intelectual ante los mismos hechos que la intrigan, y no lo presenta como defecto.

«And perhaps my own refusal to accept pat answers leads me to search so intensely, and is responsible to some degree for my "bringing in" a Seth instead of a Mad Hatter.» — Roberts atribuye a su propio rechazo de las respuestas hechas el que lo que le llega sea un Seth y no un disparate.

«In the meantime all I can say is this: We live in a world of physical facts but these spring from a deeper realm of creativity, and in a real sense facts are fictions that spring alive in our experience. All facts. Seth, then, is as much a fact as I am or you are, and in a strange way he straddles both worlds.» — Roberts sostiene que los hechos son ficciones que cobran vida en la experiencia, y que en ese sentido Seth es tan hecho como ella o el lector.

«The Nature of Personal Reality not only enriched my creative life but challenged my ideas and beliefs. I agree wholeheartedly with the concepts Seth presents here, while realizing that they run counter to many accepted religious, social, and scientific dogmas.» — Roberts declara su acuerdo con los conceptos del libro y a la vez que corren contra dogmas religiosos, sociales y científicos aceptados.

«In one I write Sumari poetry and in another I translate what I've written. At a different level I sing Sumari songs, showing musical knowledge and accomplishment far beyond my normal talents or background.» — Roberts enumera los estados alterados del desarrollo Sumari, entre ellos uno en que canta con un conocimiento musical que declara superior a su talento y su formación.

«Seth's main idea is that we create our personal reality through our conscious beliefs about ourselves, others, and the world. Following this is the concept that the "point of power" is in the present, not in the past of this life or any other.» — Roberts resume la tesis central del libro y su corolario, que el punto de poder está en el presente y no en el pasado de esta vida ni de ninguna otra.

«"We are gods couched in creaturehood," Seth says, given the ability to form our experience as our thoughts and feelings become actualized.» — Roberts cita la fórmula de Seth sobre los dioses arropados en criatura, y la liga a la capacidad de dar forma a la experiencia.

«Seth first mentioned The Nature of Personal Reality in Session 608, April 5,1972, only shortly after Rob and I had finished reading proofs for his previous book, Seth Speaks: The Eternal Validity of the Soul. He actually began dictation on April 10,1972, but our personal reality was suddenly disturbed when we were caught in the flood caused by Tropical Storm Agnes. As a result, as you'll see in Rob's notes, further work on the book was delayed for some time.» — Roberts data el arranque del libro y consigna que la inundación de la tormenta tropical Agnes interrumpió el trabajo.

«Seth often uses episodes from our lives as specific examples of larger issues, and our experiences with the flood served as a starting point for his discussion of personal beliefs and disasters. In several other instances he also used our life situation as his source material — an intriguing turnabout.» — Roberts señala que Seth usa episodios de la vida de la pareja como material de origen, y lo llama un giro intrigante.

«Since the early days of our sessions, which began in late 1963, Seth has consistently called me Ruburt, and Rob, Joseph, saying that these names refer to the greater selves from which our present identities spring.» — Roberts data el inicio de las sesiones a finales de 1963 y consigna los nombres que Seth le da a ella y a Butts, referidos según él a los yoes mayores.

«As usual, Rob methodically records each session in his own version of shorthand and then types it. This is much easier and faster than taping each session, replaying it, and then typing. Periodically Rob notes the passage of time, to show how long it takes Seth to get through a particular passage. Seth himself dictates the words to be underlined or put in quotes or parentheses. Often he indicates the placement of colons and other punctuation as well.» — Roberts describe el registro del dictado en taquigrafía propia de Butts y consigna que el propio Seth dicta los subrayados, las comillas, los paréntesis y la puntuación.

«Jane Roberts Elmira, New York November 6, 1973» — la introducción va firmada y fechada en Elmira, Nueva York.

«The conscious mind directs unconscious activity and has at its command all of the powers of the inner self. These are activated according to our ideas about reality.» — Roberts sostiene que la mente consciente dirige la actividad inconsciente y dispone de los poderes del yo interior, activados según las ideas propias sobre la realidad.

«The message is plain: We are not at the mercy of the subconscious,» — Roberts formula la consecuencia práctica de la tesis; el folio impreso parte la frase a media plana y la continuación va en la línea siguiente, *or helpless before forces that we cannot understand*.

«PREFACE BY SETH THE MANUFACTURE OF PERSONAL REALITY SESSION 609, APRIL 10,1972, 9:29 P.M. MONDAY» — el volumen rotula el prefacio como obra de Seth y lo fecha por sesión, hora y día, que es el formato de encabezado de todo el libro.

«If there are strongly negative characteristics present in your most intimate thoughts, if these actually form bars between you and a more full life, still you often look through the bars, not seeing them. Until they are recognized they are impediments. Even obstacles have a reason for being. If they are your own, then it is up to you to recognize them» — Seth sostiene que las características negativas íntimas forman barrotes que se miran sin verlos, y que aun el obstáculo tiene razón de ser.

«Your conscious thoughts can be great clues in uncovering such obstructions. You are not nearly as familiar with your own thoughts as you may imagine.» — Seth propone los pensamientos conscientes como pista de las obstrucciones, y niega la familiaridad que el lector supone tener con ellos.

«An examination of your conscious thoughts will tell you much about the state of your inner mind, your intentions and expectations, and will often lead you to a direct confrontation with challenges and problems.» — Seth enuncia el método del libro: examinar el pensamiento consciente para leer el estado de la mente interior.

«Your thoughts, studied, will let you see where you are going. They point clearly to the nature of physical events. What exists physically exists first in thought and feeling. There is no other rule.» — Seth formula la regla del volumen sin excepciones: lo que existe físicamente existe primero en pensamiento y sentimiento.

«You have the conscious mind for a good reason. You are not at the mercy of unconscious drives unless you consciously acquiesce to them. Your present feelings and expectations can always be used to check your progress.» — Seth niega que se esté a merced de los impulsos inconscientes salvo por asentimiento consciente, y ofrece los sentimientos y expectativas presentes como medida del avance.

«Each thought has a result, in your terms. The same kind of thought, habitually repeated, will seem to have a more or less permanent effect. If you like the effect then you seldom examine the thought. If you find yourself assailed by physical difficulties, however, you begin to wonder what is wrong.» — Seth sostiene que el pensamiento repetido tiene efecto casi permanente, y que solo se examina el pensamiento cuando el efecto desagrada.

«Sometimes you blame others, your own background, or a previous life — if you accept reincarnation. You may hold God or the devil responsible, or you may simply say, "That is life," and accept the negative experience as a necessary portion of your lot.» — Seth enumera las adjudicaciones habituales de la culpa —otros, el propio origen, una vida anterior, Dios, el diablo, la vida misma— y las presenta como aceptación de lo negativo.

«If this is the case, then regardless of what you have told yourself thus far, you still do not believe that you are the creator of your own experience. As soon as you recognize this fact you can begin at once to alter those conditions that cause you dismay or dissatisfaction.» — Seth adjudica la incapacidad de revertir un efecto a que todavía no se cree ser el creador de la propia experiencia.

«No one forces you to think in any particular manner. In the past you may have learned to consider things pessimistically. You may believe that pessimism is more realistic than optimism. You may even suppose, and many do, that sorrow is ennobling, a sign of deep spiritualism, a mark of apartness, a necessary mental garb of saints and poets. Nothing could be further from the truth.» — Seth objeta la idea de que la pena ennoblezca y sea signo de espiritualidad profunda, y en la misma frase la nombra como creencia aprendida, no como realismo.

«The very consciousnesses within the smallest molecules cry out against any ideas of limitation. They yearn toward new forms and experiences. Even atoms, then, constantly seek to join in new organizations of structure and meaning.» — Seth extiende ese impulso a las consciencias de las moléculas y a los átomos, que buscan nuevas organizaciones de estructura y sentido.

«Man has been endowed, and has endowed himself, with a conscious mind to direct the nature, shape and form of his creations. All deep aspirations and unconscious motivations, all unspoken drives, rise up for the approval or disapproval of the conscious mind, and await its direction.» — Seth atribuye al hombre una mente consciente que dirige forma y figura de sus creaciones, y ante la cual comparecen las motivaciones inconscientes.

«Only when it abdicates its functions does it allow itself to become swayed by "negative" experience. Only when it refuses responsibility does it finally find itself at the seeming mercy of events over which it appears to have no control.» — Seth condiciona el desamparo a la abdicación de la mente consciente y a su rechazo de la responsabilidad.

«You are so intimately connected with the physical events composing your life experience that often you cannot distinguish between the seemingly material occurrences and the thoughts,» — Seth, según Roberts, en la sesión 609: la conexión con los sucesos físicos es tan estrecha que no se distingue el suceso material del pensamiento; la frase cruza el corte de plana y sigue en la siguiente con *expectations and desires that gave them birth*.

«You see and feel what you expect to see and feel. The world as you know it is a picture of your expectations. The world as the race of man knows it is the materialization en masse of your individual expectations.» — Seth sostiene que el mundo es cuadro de las expectativas propias y que el mundo de la especie es la materialización en masa de esas expectativas individuales.

«As children come from your physical tissues, so is the world your joint creation.» — Seth cierra el argumento con el símil de la progenie: el mundo es creación conjunta.

«I am writing this book to help each individual solve his or her own personal problems. I hope to do this by showing you exactly the way in which you form your own reality, by explaining the ways in which you can alter it to your advantage.» — Seth declara el propósito del libro en primera persona y lo acota a mostrar el modo de formar la realidad propia y de alterarla.

«The existence of so-called negative thoughts and feelings will not be glossed over, but neither will your ability to handle these. Period. For they are quite under your control. There are methods of using these as springboards for creativity. At no time will you be told to repress them, to ignore them. You will be shown how to recognize those within your experience, to discover which of them has been allowed to run away with you, and how to manage those that seem to be beyond your control.» — Seth acota el método: los pensamientos llamados negativos no se disimulan ni se reprimen, sino que se reconocen y se usan como trampolín.

«The methods that I will outline demand concentration and effort. They will also challenge you, and bring into your life expansion and alterations of consciousness of a most rewarding nature.» — Seth pone el límite de su propia propuesta en la misma frase en que la enuncia: los métodos exigen concentración y esfuerzo.

«I am not a physical personality. Basically, however, neither are you.» — Seth se declara personalidad no física y extiende la condición al lector, que solo tiene ahora experiencia física.

«You are a creator translating your expectations into physical form. The world is meant to serve as a reference point. The exterior appearance is a replica of inner desire.» — Seth define al lector como creador que traduce expectativas a forma física, y al mundo como punto de referencia.

«You have only to use your ability consciously, to examine the nature of your thoughts and feelings and project those with which you basically agree. They coalesce into the events with which you are so intimately familiar.» — Seth reduce el método a usar conscientemente una capacidad que ya se ejerce sin saberlo, proyectando aquello con lo que se está de acuerdo.

«That is my way. I will give you the title and other pertinent information in a later session, and if you want it an outline of intent.» — Butts registra en estilo directo la respuesta de Seth cuando le reprocha, en broma, haber empezado el libro sin avisar.

«The book will explain how personal reality is formed, with great stress laid upon the ways of changing unfavorable aspects of individual experience. It will, hopefully, avoid the Pollyanna attributes of many self-help books, and tease the reader into an enthusiastic desire to understand the characteristics of reality if only to solve his or her own problems. The methods given will be highly practical, workable, and within the abilities of any person genuinely concerned with those problems inherent in the nature of human existence.» — Seth dicta el plan del libro y lo separa de los manuales de autoayuda, que llama Pollyanna.

«The point will be made that all healings are the result of the acceptance of one basic fact: That matter is formed by those inner qualities that give it vitality, that structure follows expectation, that matter at any time can be completely changed by the activation of the creative faculties inherent in all consciousness.» — Seth adelanta la tesis sobre la curación: la materia la forman las cualidades internas que le dan vitalidad, y la estructura sigue a la expectativa.

«Please title what we have done this evening as my preface. The dictated portion, that is. I bid you a fond good evening.» — Seth dispone él mismo el rótulo de la sesión como prefacio, y acota que solo la porción dictada.

«All consciousness has within it the deep abiding impetus to use its» — Seth atribuye a toda consciencia un impulso profundo y permanente; el folio impreso cae aquí a media frase y la continuación, en la línea siguiente, es *abilities fully, to expand its capacities, to venture joyfully beyond the seeming barriers of its own experience*.

«Books on positive thinking alone, while sometimes beneficial, usually do not take into consideration the habitual nature of negative feelings, aggressions, or repressions. Often these are merely swept under the rug.» — Seth objeta a los libros de pensamiento positivo que no tomen en cuenta la naturaleza habitual de los sentimientos negativos.

«The authors instead tell you to be positive, compassionate, strong, optimistic, filled with joy and enthusiasm, without telling you what to do to get out of the predicament you may be in, and without understanding the vicious circle that may seem to entrap you.» — Seth señala lo que a su juicio falta en esos libros: el procedimiento para salir del apuro y la comprensión del círculo vicioso.

«Such books, again, while sometimes of value, do not explain how thoughts and emotions cause reality. They do not take into consideration the multidimensional aspects of the self or the fact that ultimately each personality, while following definite general laws, must still find and follow his or her own way of adapting these to personal circumstances.» — Seth reconoce valor a esos libros y a la vez les niega la explicación de cómo pensamiento y emoción causan realidad, y la consideración de los aspectos multidimensionales del yo.

«If you are in poor health, you can remedy it. If your personal relationships are unsatisfactory, you can change them for the better. If you are in poverty, you can instead find yourself surrounded by abundance.» — Seth enuncia las tres promesas prácticas del libro: salud, relaciones y abundancia.

«Whether or not you realize it, you have pursued your present course with determination, using many resources, for ends or reasons that at one time made sense to you.» — Seth sostiene que el curso presente se ha seguido con determinación y por razones que en algún momento tuvieron sentido.

«If you were born poor, or born sick, then it certainly seems to you that these circumstances were thrust upon you. Yet they were not, and to some extent or another they can be changed for the better.» — Seth niega que las circunstancias de nacimiento hayan sido impuestas, y acota en la misma frase el grado del cambio posible.

«This does not mean that effort is not required, and determination.» — Seth pone el límite de la propuesta junto a la propuesta: hace falta esfuerzo y determinación.

«We never did ask Seth for an outline, per se. Once the book was under way we realized it wasn't necessary. This decision also gave Jane as much freedom as possible.» — Butts consigna que nunca pidieron el esquema que Seth había ofrecido, y adjudica a esa decisión la libertad de Roberts.

«It's The Nature of Personal Reality — hyphen or colon — then something else, but I didn't get that part.» — Butts registra en estilo directo lo que Roberts dice al salir del trance: tiene la mitad del título y no sabe si el signo es guion o dos puntos.

«Six months were to pass before we learned the rest of the title for Seth's book. While Jane was resting before supper on October 25, 1972, the full name popped into her» — nota que Butts añade después: pasaron seis meses hasta que el nombre completo llegó a la mente consciente de Roberts, y la frase salta de plana para cerrar en *conscious mind: The Nature of Personal Reality: A Seth Book*.

«CHAPTER 1 THE LIVING PICTURE OF THE WORLD SESSION 610, JUNE 7,1972, 9:10 P.M. WEDNESDAY» — el encabezado del primer capítulo trae su número de sesión y su fecha, formato que el volumen repite en las sesenta y una sesiones.

«number of events, foremost among them the death of Jane's mother (A after an illness of many years, caused us to lay these sessions aside after Seth finished his preface on April 10.» — Butts explica la interrupción de dos meses entre el prefacio y el primer capítulo; el troceo pierde la capitular y deja la A suelta detrás de *mother*.

«I'll indicate Jane's various states of consciousness as I usually do in these sessions, but the notes can only be hints from an interested observer. The true variety and depth of the various realities and personalities she reaches are qualities that are uniquely hers, and they often defy the written word.» — Butts acota el valor de sus propias notas: son indicios de un observador interesado, no medida de los estados que Roberts alcanza.

«In this case, however, the artists themselves are a portion of the painting, and appear within it. There is no effect in the exterior world that does not spring from an inner source. There is no motion that does not first occur within the mind.» — Seth acota el símil en la frase siguiente: los pintores son parte del cuadro y aparecen dentro de él.

«The great creativity of consciousness is your heritage. It does not belong to mankind alone, however. Each living being possesses it, and the living world consists of a spontaneous cooperation that exists between the smallest and the highest, the greatest and the lowly, between the atoms and the molecules and the conscious, reasoning mind.» — Seth niega que la creatividad de la consciencia sea exclusiva del hombre y la extiende a todo ser vivo como cooperación espontánea.

«All manner of insects, birds and beasts cooperate in this venture, producing the natural environment. This is as normal and inevitable as the fact that your breath causes a mist to form on glass if you breathe upon it.» — Seth adjudica el ambiente natural a la cooperación de insectos, aves y bestias, y la compara con el vaho sobre un vidrio.

«All consciousness creates the world, rising out of feeling-tone. It is a natural product of what your consciousness is. Feelings and emotions emerge into reality in certain specific ways. Thoughts appear, growing on the bed already laid.» — Seth deriva el mundo del *feeling-tone*, y coloca el pensamiento después del sentimiento, no antes.

«The body of the earth can be said to have its own soul, or mind (whichever term you prefer). Using this analogy the mountains and oceans, the valleys and rivers and all natural phenomena spring from the earth's soul, as all events and all manufactured objects appear from the inner mind or soul of mankind.» — Seth propone el alma de la tierra por analogía con la del hombre, y deja la elección del término al lector.

«The inner world of each man and woman is connected with the inner world of the earth. The spirit becomes flesh. Part of each individual's soul, then, is intimately connected with what we will call the world's soul, or the soul of the earth.» — Seth enuncia la conexión entre el mundo interior de cada persona y el de la tierra con la fórmula de la carne y el espíritu.

«The smallest blade of grass, or flower, is aware of this connection, and without reasoning comprehends its position, its uniqueness and its source of vitality.» — Seth atribuye a la brizna de hierba la comprensión de su posición sin razonamiento.

«So does the human individual rise up in victorious distinctiveness from the ancient and yet ever-new fountains of its own soul. The self rises from unknowing into knowing, constantly surprising itself.» — Seth describe el surgimiento del individuo desde las fuentes de su propia alma, y del yo desde el no saber hacia el saber.

«You project your thoughts, feelings, and expectations outward, then you perceive them as the outside reality. When it seems to you that others are observing you, you are observing yourself from the standpoint of your own projections.» — Seth invierte la observación ajena: al sentirse observado, uno se observa desde sus propias proyecciones.

«The living picture of the world grows within the mind. The world as it appears to you is like a three-dimensional painting in which each» — Seth, según Roberts, abre el capítulo con la imagen que le da título; el folio parte la frase y la continuación es *individual takes a hand*.

«Each color, each line that appears within it has first been painted within a mind, and only then does it materialize without.» — Seth completa el símil: cada color y cada línea se pintan primero dentro de una mente y solo entonces se materializan fuera.

«You always know what you are doing, even when you do not realize it. Your eye knows it sees,» — Seth sostiene que siempre se sabe lo que se hace; la frase salta de plana y cierra en la siguiente con *though it cannot see itself except through the use of reflection*.

«In the same way the world as you see it is a reflection of what you are, a reflection not in glass but in three dimensional reality.» — Seth cierra el símil del ojo: el mundo visto es reflejo de lo que uno es, y el espejo es la realidad tridimensional.

«Now: You are the living picture of yourself. You project what you think you are outward into flesh. Your feelings, your conscious and unconscious thoughts, all alter and form your physical image. This is fairly easy for you to understand.» — Seth aplica primero la tesis al cuerpo, que llama caso fácil de entender.

«It is not as easy, however, to realize that your feelings and thoughts form your exterior experience in the same way, or that the events that appear to happen to you are initiated by you within your mental or psychic inner environment.» — Seth marca el paso difícil: que los sucesos que parecen ocurrirle a uno se inician en el ambiente interior.

«Your body does not just happen to be thin or fat, tall or short, healthy or ill. These characteristics are mental, and are thrust outward by you upon your image.» — Seth adjudica a lo mental las características físicas y las llama proyectadas sobre la propia imagen.

«The characteristics that were yours at birth were yours for a reason. The inner self chose them. To a large extent, the inner self can even now alter many of them.» — Seth atribuye al yo interior la elección de las características de nacimiento, y acota que puede alterar muchas de ellas, no todas.

«You did not arrive at birth without a history. Your individuality was always latent within your soul, and the "history" that is a part of you is written within unconscious memory that resides not only within your psyche, but is faithfully decoded in your genes and» — Seth sitúa la historia latente en la memoria inconsciente y en los genes; el folio parte la frase y la continuación es *chromosomes, and fulfilled in the blood that rushes through your veins*.

«That consciousness of your usual daylight hours, the ego consciousness, rises up like a flower from the ground of the "underneath," the unconscious bed of your own reality. Though you are not aware of it, this ego itself emerges, then falls back again into the unconscious, from which another ego then rises as a new bloom from the springtime earth.» — Seth describe el ego como flor que emerge del lecho inconsciente y vuelve a caer en él, sustituida por otra.

«You do not have the same ego now that you had five years ago, but you are not aware of the change. Ego rises out of what you are, in other words. It is a part of the action of your being and consciousness, but as the eye cannot see its own shifting colors and expressions, as it is not aware that it lives and dies constantly as its atomic structure changes, so you are not aware that the ego continually changes, dies, and is reborn.» — Seth niega la permanencia del ego y la compara con la del ojo, que muere y se rehace mientras cambia su estructura atómica.

«Physically the structure of a cell retains its identity, even while the matter that composes it is continually altered. The cell rebuilds itself in line with its own pattern of identity, yet is always a part of emerging action, alive and responding even in the midst of its own multitudinous deaths.» — Seth usa la célula como modelo: retiene identidad mientras la materia que la compone se altera.

«So psychological structures form to which various names are given. The names are meaningless, but the structures behind them are not. Such psychological structures also retain their identity, their pattern of uniqueness, even while they change constantly, die and are reborn.» — Seth declara vacíos los nombres de las estructuras psicológicas y reales las estructuras.

«The creative body consciousness creates the eye. The creative inner psyche creates the ego. The body forms the eye in the splendid wisdom of its great unconscious knowing. The psyche brings forth the ego that perceives psychologically as the eye perceives physically.» — Seth traza el paralelo entre el cuerpo que forma el ojo y la psique que trae al ego.

«Ruburt was correct in the insight of a few moments earlier (during break). In my book we will be going deeper into the nature of the unconscious and the psyche, bringing out some concepts that are of greatest value.» — Seth, fuera del dictado del libro, anuncia que el volumen entrará en la naturaleza de lo inconsciente y de la psique.

«Much is not as yet known. Your psychologists are not able to think in terms of a soul, and your religious leaders are not able, or refuse, to comprehend it psychologically even to its simplest degree. Metaphysics and psychology have not met, in other words.» — Seth objeta a la vez a los psicólogos, que no pueden pensar en términos de alma, y a los religiosos, que no la comprenden psicológicamente; llama a eso el desencuentro de metafísica y psicología.

«Now: I am, as I have told you often myself, independent of Ruburt. As you know there are connections between us.* He does not understand as yet the true nature of his own creativity. Few people do. There are always psychological reasons for all such phenomena» — Seth declara su independencia respecto de Roberts y en la misma frase admite conexiones entre ambos, y adjudica razones psicológicas a todo fenómeno de esta clase.

«In some respects of course Ruburt's children are his books. His psyche is enormously creative. Part of what I seem to be as I speak through him is as deeply and unconsciously a phenomenon as the birth of a child would be.» — Seth propone que parte de lo que él parece ser al hablar por Roberts es un fenómeno tan inconsciente como el nacimiento de un hijo; es una de las descripciones que el volumen da de su propio estatuto.

«These are not physical children at the mercy of time and the elements, but eternal ones, more knowledgeable than the parent; gods springing from the human psyche, half-human, half-divine. And on this level the parent is astonished, delighted at the superior accomplishments of its children, the superiority of the offspring, and yet also jealous to some extent.» — Seth extiende el símil: los libros como hijos eternos, dioses medio humanos y medio divinos surgidos de la psique, ante los que el padre se asombra y también se pone celoso.

«If the books are children symbolically, then in those same terms his representation of my reality is a far more living, three dimensional» — Seth coloca su propia representación por encima de los libros en el mismo símil; el folio parte la frase y la continuación es *aspect*.

«He has at various times wondered about schizophrenia, for example. He does not realize that on this level, now, and regardless of my independence and other issues involved, that he creates the personalities free of time, organizes them under the leadership of the conscious mind, and assigns them tasks of great validity and importance, which are then carried out.» — Seth consigna que Roberts se ha preguntado por la esquizofrenia y ofrece su propia lectura, que las personalidades se crean libres de tiempo bajo la dirección de la mente consciente.

«This is creativity of a most specialized nature and allows him to probe, if he will, into the nature of consciousness, the psyche, and creativity in a way that few can.» — Seth llama a eso creatividad especializada y la acota con un condicional, *if he will*.

«If Ruburt would regard his problems as challenges then he would get much better results.» — Seth cierra la sesión con una indicación dirigida a Roberts, que el volumen imprime dentro del texto y no en nota.

«Your experience in the world of physical matter flows outward from the center of your inner psyche. Then you perceive this experience. Exterior events, circumstances and conditions are meant as a kind of living feedback. Altering the state of the psyche automatically alters the» — Seth reanuda el dictado tras tres meses de interrupción y define los sucesos exteriores como retroalimentación viva; la nota al pie parte la frase, que cierra con *physical circumstances*.

«There is no other valid way of changing physical events. It might help if you imagine an inner living dimension within yourself in which you create, in miniature psychic form, all the exterior conditions that you know.» — Seth niega toda otra vía de cambio y propone imaginar una dimensión interior donde se crean en miniatura las condiciones exteriores.

«You change even the most permanent-seeming conditions of your life constantly through the varying attitudes you have toward them. There is nothing in your exterior experience that did not originate within you.» — Seth adjudica al cambio de actitud la alteración de las condiciones que parecen más permanentes.

«Interactions with others do occur, of course, yet there are none that you do not accept or draw to you by your thoughts, attitudes, or emotions. This applies in each area of life. In your terms, it applies both before life and after it. In the most miraculous fashion are you given the gift of creating your experience.» — Seth admite la interacción con otros y a la vez sostiene que ninguna se recibe sin haberla aceptado o atraído; extiende la regla a antes y después de la vida.

«In this existence you are learning to handle the inexhaustible energy that is available to you. The mass condition of the world, and the situation of each individual in it, is the materialization of man's progress as he forms his world.» — Seth define esta existencia como aprendizaje de manejo de energía y la condición del mundo como materialización del progreso del hombre.

«Some feelings and thoughts are translated into structures that you call objects; these exist, in your terms, in a medium you call space. Others are translated instead into psychological structures called events, that seem to exist in a medium you call time.» — Seth reparte lo interior entre objetos, que ocupan el medio llamado espacio, y sucesos, que ocupan el llamado tiempo.

«Space and time are both root assumptions, which simply means that man accepts both, and assumes that his reality is rooted in a series of moments and a dimension of space. So your inner experience is translated in those terms.» — Seth llama supuestos de raíz al espacio y al tiempo, aceptados por el hombre, y de ahí deriva la traducción de la experiencia interior.

«Even the duration of an event or object in space or time is determined by the intensity of the thoughts or emotions that gave it birth.» — Seth hace depender la duración de la intensidad del pensamiento o la emoción que engendró el objeto.

«An event or object that exists briefly in space may have a much greater duration in time. It may have far greater importance and intensity, existing in your memory, for example, long after it has disappeared in space. Such an event or object does not merely exist symbolically within your mind or memory — but in your terms its actual reality continues as a time event.» — Seth separa duración en el espacio y duración en el tiempo, y niega que la persistencia en la memoria sea solo simbólica.

«A child has been told not to play with a doll. The order is disobeyed. The child, wittingly or unwittingly, breaks the doll, and it is finally thrown away. The doll exists in time quite vitally as long as the child or the adult-to-be remembers it.» — Seth ilustra la duración temporal con la muñeca rota, que sigue existiendo mientras se la recuerde.

«If the doll sat on a bureau and this is also vividly recalled, then the space in which the doll sat still carries the impression of the doll, though other objects may be placed there. You react, therefore, not only to what is visible to your physical eyes in space, or to what is directly in front of you in time, but also to objects and events whose reality is still with you, though they may seem to have disappeared.» — Seth extiende el ejemplo al espacio que el objeto ocupaba, que conserva su impresión, y concluye que se reacciona también a lo desaparecido.

«Basically you create your experience through your beliefs about yourself and the nature of reality. Another way to understand this is to realize that you create your experiences through your expectations.» — Seth enuncia la tesis del libro en su forma más corta y la reformula enseguida en términos de expectativa.

«Your feeling-tones are your emotional attitudes toward yourself and life in general, and these generally govern the large areas of experience. (Pause.) They give the overall emotional coloration that characterizes what happens to you.» — Seth define el *feeling-tone* como actitud emocional de fondo que gobierna las grandes áreas de la experiencia.

«You are what happens to you. Your emotional feelings are often transitory, but beneath there are certain qualities of feeling uniquely your own, that are like deep musical chords.» — Seth distingue el sentimiento pasajero de las cualidades de fondo, que compara con acordes musicales profundos.

«You cannot call these negative or positive. They are instead tones of your being. They represent the most inner portion of your experience. This does not mean that they are hidden from you, or are meant to be. It simply means that they represent the core from which you form your experience.» — Seth niega que esos tonos sean negativos o positivos y los llama núcleo desde el que se forma la experiencia, ni oculto ni destinado a estarlo.

«The joy of creativity flows through you as effortlessly as your breath. From it the most minute areas of your outer experience spring. Your feelings have electromagnetic realities that rise outward, affecting the atmosphere itself. They group through attraction, building up areas of events and circumstances that finally coalesce, so to speak, either in matter as objects — or as events in "time."» — Seth atribuye realidad electromagnética a los sentimientos, que se agrupan por atracción y coalescen en objetos o en sucesos; Butts vuelve a citar esta frase en el capítulo dieciocho, así que el pasaje se ancla en su primera aparición.

«If you have become afraid of emotion or the expression of feeling, or if you have been taught that the inner self is no more than a repository» — Seth adjudica a la enseñanza recibida —el yo interior como depósito de impulsos incivilizados— el hábito de negar el ritmo profundo; el folio parte aquí la frase.

«to operate as if it did not exist, or even try to refute it. But it represents your deepest, most creative impulses; to fight against it is like trying to swim upstream against a strong current.» — Seth compara la lucha contra el propio tono de fondo con nadar contracorriente; el tramo abre en la plana siguiente, donde el troceo continúa la frase cortada por el folio.

«These feeling-tones, then, pervade your being. They are the form your spirit takes when combined with flesh. From them, from their core, your flesh arises.» — Seth define el *feeling-tone* como la forma que el espíritu toma al combinarse con la carne.

«Everything that you experience has consciousness, and each consciousness is endowed with its own feeling-tone. There is great cooperation involved in the formation of the earth as you think of it, and so the individual living structures of the planet rise up from the feeling-tone within each atom and molecule.» — Seth atribuye consciencia y tono propio a todo lo experimentado, y deriva de ahí las estructuras vivas del planeta.

«Your flesh springs about you in response to these inner chords of your being, and the trees, rocks, seas and mountains spring up as the body of the earth from the deep inner chords within the atoms and molecules, which are also living. Because of the creative cooperation that exists, the miracle of physical materialization is performed so smoothly and automatically that consciously you are not aware of your part in it.» — Seth extiende los acordes internos a árboles, rocas, mares y montañas, y adjudica a la cooperación creativa el que la materialización pase inadvertida.

«Once you learn to get the feeling of your own inner tone, then you are aware of its power, strength and durability, and you can to some extent ride with it into deeper realities of experience.» — Seth acota lo que el método promete con un *to some extent*.

«The incredible emotional richness and variety and splendor of physical experience is the material reflection of this inner feeling-tone. It pervades the events in your life, the overall inner direction, the quality of perception. It fills up and illuminates the individual aspects of your life, and largely determines the persuasive subjective climate in which you dwell.» — Seth declara la riqueza de la experiencia física reflejo material del tono interior.

«It is the essence of yourself. Its sweeps are broad in range, however. It does not determine, for example, specific events.» — Seth pone el límite de su propia afirmación en la frase siguiente: el tono no determina sucesos específicos.

«It paints the colors in the large "landscape" of your experience. It is the feeling» — Seth reduce el alcance del tono a los colores del paisaje; el folio parte la frase, que cierra con *of yourself, inexhaustible*.

«In other terms it represents the expression of yourself in pure energy, from which your individuality rises, the You of you, unmistak-ably given identity that is never duplicated.» — Seth llama a eso el Tú de ti, identidad nunca duplicada; el troceo imprime *unmistak-ably* con el guion de corte dentro de la línea.

«This energy comes from the core of BEING (in capital letters), from All That Is (with our usual capitals), and represents the source of never-ending vitality. It is Being, Being in You. As such, all of the energy and power of Being is focused and reflected through you in the direction of your three dimensional existence.» — Seth nombra la fuente con mayúsculas —Ser y Todo Lo Que Es— y la declara reflejada a través de la persona.

«While your feeling-tone is uniquely yours, still it is expressed in a certain fashion that is shared by all consciousnesses focused in physical reality. So in those terms you spring from the earth as all the other creatures and natural living structures. You are, while physical, a portion of nature, therefore, not apart from it.» — Seth coloca al lector como porción de la naturaleza mientras sea físico, no aparte de ella.

«Trees and rocks possess their own consciousness, and also share a gestalt consciousness, even as the living portions of your body. The cells and organs have their own awarenesses, and a gestalt one. So the race of man also has individual consciousness and a gestalt or mass consciousness, of which you individually are hardly aware.» — Seth atribuye consciencia propia y consciencia gestalt a árboles, rocas, células y órganos, y luego a la especie.

«The mass race consciousness, in its terms, possesses an identity. You are a portion of that identity while still being unique, individual and independent. You are confined only to the extent that you have chosen physical reality, and so placed yourself within its context of experience.» — Seth adjudica identidad a la consciencia de masa y hace del confinamiento una consecuencia de haber elegido la realidad física.

«While physical, you follow physical laws, or assumptions. These form the framework for corporeal expression. Within this framework you have full freedom to create your experience, your personal life in all of its aspects, the living picture of the world.» — Seth acota la libertad al marco de las leyes físicas y dentro de él la declara plena.

«In this book we will be speaking about your own subjective world, and your part in the creation of events both private and shared. It is important before we continue that you realize that consciousness is within all physical phenomena, however. It is vital that you realize your position within nature. Nature is created from within.» — Seth declara el objeto del libro y advierte que la consciencia está dentro de todo fenómeno físico.

«New paragraph: You make your own reality. There is no other rule. Knowing this is the secret of creativity.» — Seth formula la tesis del libro sin excepción y la llama el secreto de la creatividad.

«I have spoken of "you," yet this must not be confused with the "you" that you often think you are — the ego alone, for the ego is only a portion of You; it is that expert part of your personality that deals directly with the contents of your conscious mind, and is concerned most directly with the material portions of your experience.» — Seth deslinda el tú del que habla del ego, al que reduce a porción especializada de la personalidad.

«The ego is a very specialized portion of your greater identity. It is a portion of you that arises to deal directly with the life that the larger You is living. The ego can feel cut off, lonely and frightened, however, if the conscious mind lets the ego run away with it. The ego and the conscious mind are not the same thing.» — Seth separa el ego de la mente consciente, distinción de la que depende el resto del argumento.

«The ego is composed of various portions of the personality — it is a combination of characteristics, ever-changing, that act in unitary fashion — the portion of the personality that deals most directly with the world.» — Seth define el ego como combinación cambiante de características que actúa de modo unitario.

«The conscious mind is an excellent perceiving attribute, a function that belongs to inner awareness but in this case is turned outward toward the world of events. Through the conscious mind the soul looks outward. Left alone, it perceives clearly.» — Seth adjudica a la mente consciente la percepción clara cuando se la deja en paz, y la hace mirada del alma hacia fuera.

«In certain terms, the ego is the eye through which the conscious mind perceives, or the focus through which it views physical reality. But the conscious mind automatically changes its focus throughout life. The ego, while appearing the same to itself, ever changes.» — Seth hace del ego el ojo de la mente consciente y sostiene que el ego cambia aunque se crea el mismo.

«It is only when the conscious mind becomes rigid in its direction, or allows the ego to take on some of its own functions, that difficulties arise. Then the ego allows the conscious mind to work in certain directions and blocks its awareness in others.» — Seth localiza la dificultad en la rigidez de la mente consciente o en que ceda funciones al ego.

«And so it is from your larger identity that you form the reality that you know. It is up to you to do this with joy and vigor, clearing your conscious mind so that the deeper knowledge of your greater identity can form joyous expressions in the world of the flesh.» — Seth cierra el capítulo devolviendo la formación de la realidad a la identidad mayor.

«The book will enable others to help themselves, and will reach a far greater audience and help more people than Ruburt could meet alone, or than I could help through individual sessions.» — Seth, fuera del dictado, adjudica al libro un alcance mayor que el de las sesiones individuales.

«The flood material will be used as an example in the book later on, when natural disasters are discussed; so you will have that material, and others may use and understand it.» — Seth anuncia que la inundación entrará en el libro como ejemplo cuando se traten los desastres naturales.

«You form the fabric of your experience through your own beliefs and expectations. These personal ideas about yourself and the nature of reality will affect your thoughts and emotions.» — Seth, según Roberts, abre el capítulo segundo: las creencias y expectativas forman el tejido de la experiencia y afectan pensamiento y emoción.

«You take your beliefs about reality as truth, and often do not question them» — Seth sostiene que las creencias sobre la realidad se toman por verdad y no se cuestionan; el renglón parte aquí la palabra *self-explanatory*, que sigue.

«They appear in your mind as statements of fact, far too obvious for examination» — Seth describe esas creencias apareciendo como enunciados de hecho demasiado obvios para el examen.

«Frequently such ideas appear indisputable, so a part of you that it does not occur to you to speculate about their validity. They become invisible assumptions, but they nevertheless color and form your personal experience.» — Seth acota que lo indiscutible no se especula, y sostiene que aun así colorea la experiencia.

«Some people, for example, do not question their religious beliefs but accept them as fact. Others find it comparatively easy to recognize such inner assumptions when they appear in a religious context, but are quite blind to them in other areas.» — Seth usa la creencia religiosa como caso fácil de reconocer y contrapone la ceguera en otras áreas.

«It is far simpler to recognize your own beliefs in regard to religion, politics or similar subjects, than it is to pinpoint your deepest beliefs about yourself and who and what you are — particularly in relationship with your own life.» — Seth mide la dificultad: reconocer la propia creencia sobre uno mismo es más difícil que reconocerla en religión o política.

«Your conscious mind is always trying to give you a clear picture, but vou often allow preconceived ideas to block out this intelligence.» — Seth adjudica el bloqueo a las ideas preconcebidas, no a la mente consciente; el troceo imprime *vou* por *you*.

«It has been fashionable to blame the subconscious for personality problems and difficulties, the idea being that early events, charged and mysterious, lodged there. In this country several generations grew up believing that the subconscious portions of the personality were unreliable, filled with negative energy, and contained only locked-up unpleasant episodes best forgotten.» — Seth objeta a la moda de culpar al subconsciente y la data por generaciones en el país donde escribe.

«They grew up believing that the conscious mind was relatively powerless, that adult experience was set in the days of infancy. These concepts themselves set up artificial divisions. People learned that they should not be aware of "subconscious" material. The doors to the inner self were to be shut tight. Only lengthy psychoanalysis could or should open them. The normal individual felt that he had best leave such areas alone, so in cutting off these portions of the self, barriers were also set up against the joy of the inner spontaneous self. People felt divorced from the core of their own reality.» — Seth señala las divisiones artificiales que esa enseñanza produjo, y en la misma frase la barrera contra la alegría del yo espontáneo.

«The idea of the tainted subconscious, however, left man no such relatively easy way out. The few rituals possible required years of analysis, which only the very wealthy were privileged to experience.» — Seth contrapone al sacramento el análisis largo, accesible solo a los muy ricos.

«About the same time that the idea of the unsavory subconscious arose so strongly, the idea of the soul went out the window. Millions of people therefore believed in a reality in which they were deprived of the idea of a soul, and burdened by the concept of a very unreliable, if not definitely evil, subconscious.» — Seth data la pérdida de la idea de alma en el mismo momento en que se afirma la del subconsciente malsano.

«At about the same time many intelligent persons were realizing that organized religions' ideas of God, and of heaven and hell, were distorted, unjust, and smacked of children's fairy tales. For these individuals there was no place to look for help.» — Seth consigna el vacío que deja el rechazo de las ideas de Dios, cielo e infierno de las religiones organizadas.

«Now first of all, there are no limitations or divisions to the self, though for purposes of discussion a word like "ego" may be used here because you understand what you think it means. You can indeed depend upon seemingly unconscious portions of yourself. As you will see later, you can become more and more consciously aware, therefore bringing into your consciousness larger and larger portions of yourself.» — Seth niega límites y divisiones del yo, y declara la palabra *ego* mera comodidad de exposición.

«You breathe, grow, and perform multitudinous delicate and precise activities constantly, without being consciously aware of how you carry out such manipulations.» — Seth apoya su tesis sobre lo inconsciente en las funciones corporales que se ejecutan sin saber cómo.

«They are not recognized as beliefs about reality, but are instead considered» — Seth señala que esas creencias no se reconocen como tales; la nota al pie de Butts sobre el Sumari y el folio parten aquí la frase, que sigue con *characteristics of reality itself*.

«The concept of original sin was a very poor, limited and distorted one, but at least along with it went rather simple procedures: Through baptism you might be saved, or through certain words or sacraments» — Seth llama pobre y distorsionado al concepto de pecado original y le reconoce a la vez procedimientos sencillos de salida; el folio parte la frase, que cierra con *or rituals redemption could be found*.

«The seemingly unconscious portions of yourself draw atoms and molecules from the air to form your image. Your lips move, your tongue speaks your name. Does the name belong to the atoms and molecules within your lips or tongue? (Pause.) The atoms and molecules move constantly, forming into cells, tissues and organs. How can the name the tongue speaks belong to them? They do not read or write, yet they speak complicated syllables that communicate to other beings such as yourself anything from a simple feeling to the most complicated information. How do they do this?» — Seth plantea el argumento del habla: los átomos de la lengua no leen ni escriben y sin embargo pronuncian sílabas que comunican.

«The atoms and molecules of the tongue do not know the syntax of the language they speak. When you begin a sentence you do not have the slightest conscious idea, often, of how you will finish it, yet you take it on faith that the words will make sense, and your meaning will flow out effortlessly.» — Seth señala que se empieza una oración sin saber cómo terminarla y se confía en que el sentido salga.

«All of this happens because the inner portions of your being operate spontaneously, joyfully, freely; all of this occurs because your inner self believes in you, often even while you do not believe in it. These unconscious portions of your being operate amazingly well, frequently despite the greatest misunderstanding on your part of their nature and function, and in the face of strong interference from you because of your beliefs.» — Seth adjudica ese funcionamiento a que el yo interior cree en la persona aunque ella no crea en él.

«Each person experiences a unique reality, different from any other individual's. This reality springs outward from the inner landscape of thoughts, feelings, expectations and beliefs. If you believe that the inner self works against you rather than for you, then you hamper its functioning — or rather, you force it to behave in a certain way because of your beliefs.» — Seth acota su propia formulación: no se estorba al yo interior, se le fuerza a comportarse de cierto modo.

«The conscious mind is meant to make clear judgments about your position in physical reality. Often false beliefs will prevent it from making these, for the egotistically held ideas will cloud its clear vision.» — Seth asigna a la mente consciente el juicio claro y adjudica a las creencias falsas la nube que se lo impide.

«There is one belief, however, that destroys artificial barriers to perception, an expanding belief that automatically pierces false and inhibiting ideas.» — Seth anuncia una creencia que perfora las demás, y el volumen la imprime enseguida en línea aparte.

«The Self Is Not Limited. That statement is a statement of fact. It exists regardless of your belief or disbelief in it. Following this concept is another: There Are No Boundaries or Separations of the Self.» — las tres proposiciones que el volumen imprime en línea aparte y con iniciales mayúsculas; Seth las declara hechos independientes de que se crea o no en ellas.

«To understand yourself and what you are, you can learn to experience yourself directly apart from your beliefs about yourself.» — Seth propone experimentarse aparte de las propias creencias, que es la condición del primer ejercicio.

«What I would like each reader to do is to sit quietly. Close your eyes. Try to sense within yourself the deep feeling-tones that I mentioned earlier (in the 613th session in Chapter One). This is not difficult to do.» — Seth da la instrucción del primer ejercicio del libro y remite a la sesión 613 del capítulo uno para el tono de fondo.

«Each individual will sense these tones in his or her own way, so do not worry about how they should feel. Simply tell yourself that they exist, that they are composed of the great energies of your being made flesh.» — Seth acota el ejercicio: no hay modo correcto de sentir los tonos.

«If you are used to terms like meditation, try to forget the term during this procedure. Do not use any name.» — Seth pide dejar fuera el vocabulario de la meditación durante el ejercicio.

«This is the book's first exercise for you. You are not to use other people's criteria. There are no standards but your own feelings.» — Seth declara este el primer ejercicio del libro y niega todo criterio ajeno de medida.

«No particular time limit is recommended. This should be an enjoyable experience. Accept whatever happens as uniquely your own. The exercise will put you in touch with yourself. It will return you to yourself. Whenever you are nervous or upset, take a few moments to sense this feeling-tone within you, and you will find yourself centered in your own being, secure.» — Seth acota la práctica: sin límite de tiempo, y con el uso que le adjudica cuando hay nerviosismo.

«When you have tried this exercise several times, then feel these deep rhythms go out from you in all directions, as indeed they do. Electromagnetically they radiate out through your physical being; and in ways that I hope to explain later, they form the environment that you know even as they form your physical image.» — Seth extiende el ejercicio a sentir los ritmos irradiando, y adjudica a esa radiación la formación del entorno.

«I told you that the self was not limited, yet surely you think that your self stops where your skin meets space, that you are inside your skin. Period. Yet your environment is an extension of your self. It is the body of your experience, coalesced in physical form. The inner self forms the objects that you know as surely and automatically as it forms your finger or your eye.» — Seth niega que el yo termine en la piel y declara el entorno extensión suya, cuerpo de la experiencia coalescido en forma física.

«Your beliefs can be like fences that surround you. You must first recognize the existence of such barriers — you must see them or you will not» — Seth compara las creencias con cercas que hay que ver antes de poder cruzarlas; la frase salta de plana y cierra con *even realize that you are not free*.

«Your environment is the physical picture of your thoughts, emotions and beliefs made visible. Since your thoughts, emotions and beliefs move through space and time, you therefore affect» — Seth declara el entorno cuadro físico de pensamientos, emociones y creencias; la frase cruza el corte de plana y sigue con *physical conditions separate from you*.

«Consider the spectacular framework of your body just from the physical standpoint. You perceive it as solid, as you perceive all other physical matter; yet the more matter is explored the more obvious it becomes that within it energy takes on specific shape (in the form of organs, cells, molecules, atoms, electrons), each less physical than the last, each combining in mysterious gestalt to form matter.» — Seth desmenuza la solidez aparente del cuerpo en órganos, células, moléculas, átomos y electrones, cada uno menos físico que el anterior.

«The atoms within your body spin. There is constant commotion and activity. The flesh that seemed so solid turns out to be composed of swiftly moving particles — often orbiting each other — in» — Seth describe la carne como partículas en movimiento; el folio parte la frase, que cierra con *which great exchanges of energy continually occur*.

«The stuff, the space outside of your body, is composed of the same elements, but in different proportions. There is a constant physical interchange between the structure you call your body and the space outside it; chemical interactions, basic exchanges without which life as you know it would be impossible.» — Seth sostiene que el espacio fuera del cuerpo tiene los mismos elementos en otras proporciones, con intercambio constante.

«To hold your breath is to die. Breath, which represents the most intimate and most necessary of your physical sensations, must flow out from what you are, passing into the world that seems to be not you. Physically, portions of you leave your body constantly and intermix with the elements.» — Seth usa el aliento como prueba de que porciones de la persona salen del cuerpo y se mezclan con los elementos.

«You know what happens when adrenalin is released through the bloodstream. It stirs you up and prepares you for action.» — Seth parte de la adrenalina para pasar del cuerpo a la atmósfera.

«Any of your emotions liberate hormones, but these also leave you as your breath leaves you; and in that respect you can say that you release chemicals into the air that then affect it. Physical storms, then, are caused by such interactions. I am telling you that you form your own reality once again, and this includes the physical weather — which is the result, en masse, of your individual reactions.» — Seth deriva las tormentas físicas de esa liberación química y adjudica el clima al resultado en masa de las reacciones individuales.

«You are in physical existence to learn and understand that your energy, translated into feelings, thoughts and emotions, causes all experience. There are no exceptions.» — Seth enuncia sin excepciones la causa de toda experiencia y remite al capítulo dieciocho por la elaboración.

«Once you understand this you have only to learn to examine the nature of your beliefs, for these will automatically cause you to feel and think in certain fashions. Your emotions follow your beliefs. It is not the other way around.» — Seth invierte el orden habitual: la emoción sigue a la creencia, no al revés.

«I would like you to recognize your own beliefs in several areas. You must realize that any idea you accept as truth is a belief that you hold. You must, then, take the next step and say, "It is not necessarily true, even though I believe it." You will, I hope, learn to disregard all beliefs that imply basic limitations.» — Seth da la fórmula del método: decirse que lo creído no es necesariamente verdad aunque se lo crea.

«I am going to list some limiting false beliefs. If you find yourself agreeing with any of them, then recognize this as an area in which you must personally work.» — Seth anuncia la lista de creencias falsas limitantes y su uso: señalar el área de trabajo propio.

«1.Life is a valley of sorrows. 2.The body is inferior. As a vehicle of the soul it is automatically degraded, tinged.» — las dos primeras creencias limitantes de la lista, tal como el troceo las imprime, sin espacio tras el número.

«You may feel that the flesh is inherently bad or evil, that its appetites are wrong. Christians may find the body deplorable, thinking that the soul descended into it — "descent" automatically meaning the change from a higher or better condition to one that is worse.» — Seth glosa la segunda creencia y nombra a los cristianos que leen el descenso del alma al cuerpo como paso de una condición mejor a una peor.

«Followers of Eastern religions often feel it their duty, also, to deny the flesh, to rise above it, so to speak, into a state where nothing is desired. ("Emptiness" in Taoism, for instance.) Using a different vocabulary, they still believe that earth experience is not desirable in itself.» — Seth adjudica a las religiones orientales el deber de negar la carne, y pone entre paréntesis la vacuidad del taoísmo como ejemplo de vocabulario distinto para lo mismo.

«3.I am helpless before circumstances that I cannot control. 4.I am helpless because my personality and character were formed in infancy, and I am at the mercy of my past.» — las creencias tercera y cuarta de la lista: el desamparo ante lo incontrolable y ante una personalidad fijada en la infancia.

«5.I am helpless because I am at the mercy of events from past lives in other incarnations, over which I now have no control. I must be punished, or I am punishing myself for unkind-nesses done to others in past lives. I must accept the negative aspects of my life because of my karma.» — la quinta creencia limitante, la del karma, que la nota al pie de Butts acota enseguida.

«1.I am sickly, and always have been. 2.There is something wrong with money. People who have it are greedy, less spiritual than those who are poor. They are unhappier, and snobs.» — las dos primeras de la lista de creencias íntimas, que Seth separa de las generales.

«3. I am not creative. I have no imagination. Next: I can never do what I want to do. Next: People dislike me. Next: I am fat.» — las creencias íntimas tercera a sexta, que el volumen imprime con la palabra *Next* porque Seth las dicta seguidas.

«Then 7:1 always have bad luck. (12:15.) These are all beliefs held by many people. Those who have them will meet them in experience. Physical data will always seem to reinforce the beliefs, therefore, but the beliefs formed the reality.» — Seth cierra la lista —el troceo funde el número con el pronombre, *7:1 always*— y sostiene que el dato físico refuerza la creencia que lo formó.

«First of all, you must realize that no one can change your beliefs for you, nor can they be forced upon you from without. You can indeed change them for yourself, however, with knowledge and application.» — Seth niega que la creencia pueda cambiarse desde fuera o imponerse, y acota el cambio propio a conocimiento y aplicación.

«Look about you. Your entire physical environment is the materialization of your beliefs. Your sense of joy, sorrow, health or illness —all of these are also caused by your beliefs. If you believe that a given situation should make you unhappy, then it will, and the unhappiness will then reinforce the condition.» — Seth cierra el círculo: la creencia de que una situación debe entristecer produce la tristeza, y la tristeza refuerza la situación.

«Within you is the ability to change your ideas about reality and about yourself, to create a personal living experience that is fulfilling to yourself and others. I would like you to write down your beliefs about yourself as you become aware of them. Later you can use this list in a way that you do not now suspect.» — Seth encarga la segunda tarea del libro, escribir las propias creencias, y anuncia un uso posterior que no adelanta.

«6.People are basically bad, and out to get me.» — la sexta creencia limitante de la lista; la séptima cae ya en la plana siguiente.

«7.I have the truth and no one else has. Or, my group has the truth and no other group has.» — la séptima creencia limitante, sobre la posesión exclusiva de la verdad, individual o de grupo.

«8.I will grow frailer, sicker, and lose my powers as I grow old.» — la octava creencia limitante; la nota al pie sobre el karma y el folio cortan aquí la plana.

«9. My existence is dependent upon my experience in flesh. When my body dies my consciousness dies with it.» — la novena creencia limitante, que hace depender la existencia de la experiencia en la carne.

«Your conscious beliefs direct the functioning of your body. It is not the other way around.» — Seth invierte de nuevo el orden causal, ahora entre creencia y cuerpo.

«Your inner self adopts the physically conscious, physically focused mind as a method of allowing it to manipulate in the world that you know. The conscious mind is particularly equipped to direct outward activity, to handle waking experience and oversee physical work.» — Seth adjudica a la mente consciente la dirección de la actividad exterior, adoptada por el yo interior como método.

«Its beliefs about the nature of reality are then given to inner portions of the self. These rely mainly upon the conscious mind's interpretation of temporal reality. The conscious mind sets the goals and the inner self brings them about, using all its facilities and inexhaustible energy.» — Seth reparte el trabajo: la mente consciente fija las metas y el yo interior las realiza.

«The great value of the conscious mind lies precisely in its ability to make decisions and set directions. Its role is dual, however: It is meant to assess conditions both inside and outside, to handle data that comes from the physical world and from the inner portions of the self. It is not a closed system, then.» — Seth declara dual el papel de la mente consciente, que evalúa dentro y fuera, y niega que sea sistema cerrado.

«To be human necessitates fine discrimination in the use of such consciousness. Many people are afraid of their own thoughts. They do not examine them. They accept the beliefs of others. Such actions distort data from both within and without.» — Seth adjudica la distorsión del dato a no examinar los propios pensamientos y a aceptar las creencias ajenas.

«There is no battle between the intuitive self and the conscious mind. There only seems to be when the individual refuses to face all the information that is available in his conscious mind.» — Seth niega la batalla entre el yo intuitivo y la mente consciente y la condiciona al rechazo de la información disponible.

«Sometimes it seems easier to avoid the frequent readjustments in behavior that self-examination requires. In such cases an individual collects many sec-ondhand beliefs. Some contradict each other; the signals given to the body and to the inner self are not smoothly flowing or clear-cut, but a muddied jumble of counter-directions.» — Seth describe el efecto de las creencias de segunda mano; el troceo imprime *sec-ondhand* con el guion de corte dentro de la línea.

«These will immediately set off alarms of various natures. The body will not function properly, or the overall emotional environment will suffer. Such reactions are actually excellent precautions, meant to be taken as a sign that change is needed.» — Seth lee el fallo del cuerpo o el malestar emocional como precaución y señal, no como castigo.

«At the same time, the inner self will transmit to the conscious mind insights and intuitions meant to clear its sight. But if you believe that the inner self is dangerous and not to be trusted, if you are afraid of dreams or any intrusive psychic material, then you deny this help and turn aside from it.» — Seth adjudica al miedo al yo interior y a los sueños el rechazo de las intuiciones que vendrían a aclarar la vista.

«If you believe, moreover, that you must accept your difficulties, then this belief alone can deter you from solving them.» — Seth señala que la creencia en la necesidad de aceptar la dificultad basta para impedir resolverla.

«I repeat: Your ideas and beliefs form the structure of your experience. Your beliefs and the reasons for them can be found in your conscious mind. If you accept the idea that the reasons for your behavior are forever buried in the past of this life, or any other, then you will not be able to alter your experience until you change that belief.» — Seth repite la tesis y la aplica a la creencia en las causas enterradas del pasado.

«I am speaking now of more or less normal experience. Later we will discuss more particular areas, such as circumstances in which illnesses date from birth.» — Seth acota el alcance de lo dicho a la experiencia normal y aparta para más adelante las enfermedades de nacimiento.

«The realization that you form your own reality should be a liberating one. You are responsible for your successes and your joys. You can change those areas of your life with which you are less than pleased, but you must take the responsibility for your being.» — Seth presenta la tesis como liberadora y pone junto a ella su contrapartida, la responsabilidad.

«Your spirit joined itself with flesh, and in flesh, to experience a world of incredible richness, to help create a dimension of reality of colors and of form. Your spirit was born in flesh to enrich a marvelous area of sense awareness, to feel energy made into corporeal form. You are here to use, enjoy, and express yourself through the body. You are here to aid in the great expansion of consciousness.» — Seth declara el propósito de la encarnación: enriquecer un área de consciencia sensorial y ayudar a la expansión de la consciencia.

«In a manner of speaking, the conscious mind is a window through which you look outward — and looking outward, perceive the fruits of your inner mind. Often you let false beliefs blur that great vision. Your joy. vitality and accomplishment do not come from the outside to you as the result of events that "happen to you." They spring from inner events that are the result of your beliefs.» — Seth niega que la alegría y el logro vengan de fuera y los deriva de sucesos internos.

«Much has been written about the nature and importance of suggestion. One of the current ideas in vogue holds that you are constantly at the mercy of suggestion. Your own conscious beliefs are the most important suggestions that you receive. All other ideas are rejected or accepted according to whether or not you believe they are true, in line with the steady conscious chattering that goes on within your mind most of the day — the suggestions given to you by yourself.» — Seth objeta a la idea en boga de estar a merced de la sugestión y declara la creencia consciente propia la sugestión más importante que se recibe.

«You will accept a suggestion given by another only if it fits in with your own ideas about the nature of reality in general, and your concepts about yourself in particular.» — Seth condiciona la aceptación de la sugestión ajena a que encaje con las ideas propias.

«If you use your conscious mind properly, then, you examine those beliefs that come to you. You do not accept them willy-nilly. If you use your conscious mind properly, you are also aware of intuitive ideas that come to you from within. You are only half conscious when you do not examine the information that comes to you from without, and when vou ignore the data that comes to you from within.» — Seth llama medio consciente a quien no examina lo que viene de fuera ni atiende a lo que viene de dentro; el troceo imprime *vou* por *you*.

«Many false beliefs therefore are indiscriminately accepted because you have not examined them. You have given the inner self a faulty picture of reality. Since it is the function of the conscious mind to assess physical experience, it [the inner self] hasn't been able to do its job properly. If the inner portions of the self were supposed to have that responsibility, then you would not need a conscious mind.» — Seth adjudica al cuadro defectuoso dado al yo interior el que la mente consciente no haga su trabajo.

«It will manage to work around the blind spots in the reasoning mind, for example. Often it will sift out from the barrage of conflicting beliefs the particular set that is the most life-giving, and send these forth in what then appears as a burst of revelation. Such revelations result in new patterns that change behavior.» — Seth explica la revelación como selección, desde el yo interior, del conjunto de creencias más vivificante.

«The conscious mind is basically curious, open. It is also equipped to examine its own contents. Because of the psychological theories of the last century, many Western people believed that the primary purpose of the conscious mind was to inhibit "unconscious" material.» — Seth objeta a las teorías psicológicas del siglo anterior el haber hecho de la mente consciente un inhibidor.

«Instead, as mentioned (in this session), it is also meant to receive and interpret important data that comes to it from the inner self. Left alone, it does this very well. It receives and interprets impressions. What has happened, however, is that man has taught it to accept [only] data coming from the outside world, and to set up barriers against inner knowledge.» — Seth adjudica al aprendizaje, no a la naturaleza, la barrera contra el conocimiento interior.

«Such a situation denies the individual his full strength, and cuts him off — consciously, now — from the important sources of his being. These conditions inhibit creative expression in particular, and deny the conscious self the continually emerging insights and intuitions otherwise available.» — Seth enumera lo que esa situación inhibe, la expresión creativa en particular.

«Thought and feeling then seem separate. Creativity and intellect do not show themselves as the brothers that they are, but often as strangers.» — Seth llama hermanos a la creatividad y al intelecto y consigna que la división los hace parecer extraños.

«You are not here to cry about the miseries of the human condition, but to change them» — Seth acota el consuelo que ofrece: no llorar las miserias de la condición humana sino cambiarlas; el folio parte la frase, que sigue con *when you find them not to your liking*.

«When the inner self is alerted, it will immediately try to remedy the situation by an influx of self-corrective measures.» — Seth describe la respuesta correctiva del yo interior como influjo de medidas de autocorrección.

«You must be aware of the contents of your own reasoning mind. Find the ambiguities. Regardless of the nature of your beliefs they are indeed made flesh and material. The miracle of your being cannot escape itself. Your thoughts blossom into events.» — Seth manda buscar las ambigüedades de la propia mente y declara que las creencias se hacen carne sea cual sea su contenido.

«If you think the world is evil, you will meet with events that seem evil. There are no accidents in cosmic terms, or in terms of the world as you know it. Your beliefs grow as surely in time and space as flowers do. When you realize this you can even feel their growing.» — Seth niega el accidente en términos cósmicos y compara el crecimiento de las creencias con el de las flores.

«Left alone, the self acts spontaneously as a unit, but as an ever-changing one. Listening to voices both within and without, the conscious mind is able to form beliefs that are in league with the self's knowledge as received from material and nonmaterial sources. Then examination of beliefs takes its place along with other activities — naturally, easily, without effort.» — Seth declara que el examen de creencias es natural y sin esfuerzo cuando la mente consciente escucha dentro y fuera.

«Once the conscious mind has accepted a collection of conflicting beliefs, however, a definite attempt is necessary to sort these out.» — Seth pone la condición en que el examen deja de ser espontáneo y exige un intento deliberado.

«Remember, even false beliefs will seem to be justified in terms of physical data, since your experience in the outside world is the materialization of those beliefs. So you must work with the raw material of your ideas, even while your sense data may tell you that a given belief 15 obviously a truth. To change your experience or any portion of it, then, you must change your ideas. Since you have been forming your own reality all along, the results will follow naturally.» — Seth advierte que el dato sensorial vendrá a favor de la creencia falsa, porque es su materialización; el troceo imprime *belief 15* por *belief is*.

«You must be convinced that you can alter your beliefs. You must be willing to try.» — Seth pone la condición previa del método: la convicción de que la creencia puede alterarse y la voluntad de intentarlo.

«The artist does not identify with the colors he uses. He knows he chooses them, and applies them with a brush. So you paint your reality with your ideas in the same manner. You are not your ideas, nor even your thoughts. You are the self who experiences them.» — Seth desarrolla el símil del pintor: uno no es sus ideas ni sus pensamientos sino el yo que los experimenta.

«If a painter finds his hands stained with pigment at the end of a day, he can wash the stain off easily, knowing its nature. If you think that limiting thoughts are a portion of you, permanently attached therefore, you will not think of washing them off. You would behave instead like a mad artist who says, "My paints are a part of me. They have stained my fingers, and there is nothing I can do about it.» — Seth cierra el símil con el pintor loco que declara suyas las manchas de pintura.

«There is no contradiction, though there may seem to be, between spontaneously being aware of your thoughts, and examining them. You do not have to be blind to be spontaneous. You are not being spontaneous when you indiscriminately accept as your own, for a fact, every bit of data that comes to you.» — Seth niega que ser espontáneo exija ser ciego, y llama no espontánea a la aceptación indiscriminada.

«No apple tree tries to grow violets. Quite automatically it knows what it is, and the framework of its own identity and existence. (Pause.) You have a conscious mind, but this is only the "topmost" portion of your mind. Much more of "it" is available to you. Much more of your knowledge can be conscious, therefore; but a false belief, a limiting one, is as ambiguous to your nature as any apple tree's idea that it was a violet plant.» — Seth usa el manzano y la violeta para definir la creencia falsa como ajena a las condiciones básicas del propio ser.

«The conscious mind loses its fine edge. It cuts out from its» — Seth describe lo que la mente consciente pierde al cortarse del conocimiento interior; el folio parte la frase, que sigue con *experience the vast body of inner knowledge available to it*.

«Many beliefs would automatically fall away quite harmlessly if you were being truly spontaneous. Instead you often harbor them.» — Seth sostiene que muchas creencias caerían solas si se fuera de veras espontáneo, y que en cambio se las alberga.

«It could not produce violets, nor could it be a good apple tree while it tried to. The mistaken belief is one that does not fit the basic conditions of your inner being. So if you believe that you are at the mercy of physical events, you entertain a false belief.» — Seth aplica el símil a dos creencias concretas: estar a merced de los sucesos físicos y de circunstancias fuera de control.

«You had a hand in the development of your childhood environment. You chose the circumstances. This does not mean that you are at the mercy of those circumstances. It means that you set challenges to be overcome, set goals to be reached, set up frameworks of experience through which you could develop, understand and fulfill certain abilities.» — Seth adjudica al propio sujeto la elección del entorno de infancia y en la misma frase niega que eso lo deje a merced de él.

«The creative power to form your own experience is within you now, as it has been since the time of your birth and before. You may have chosen a particular theme for this existence, a certain framework of conditions, but within these you have the freedom to experiment, create, and alter conditions and events.» — Seth acota la libertad al tema y al marco elegidos para esta existencia, y dentro de ellos la declara plena.

«Each person chooses for himself the individual patterns within which he will create this personal reality. But inside these bounds are infinite varieties of actions and unlimited resources.» — Seth mantiene las dos mitades juntas: patrones elegidos y variedad infinita dentro de ellos.

«When the conscious mind accepts too many false beliefs, particularly if it sees that inner self as a danger, then it closes out these constant reminders. When this situation arises the conscious mind feels itself assailed by a reality that seems greater than itself, over which it has no control. The deep feeling of security in which it should be anchored is lost.» — Seth deriva la pérdida de seguridad del cierre de la mente consciente frente a los recordatorios del yo interior.

«The ego is an offshoot of the conscious mind, so to speak. The conscious mind is like a gigantic camera with the ego directing the view and the focus. Left alone, various portions of the identity rise and form the ego, degroup and reform, all the while maintaining a marvelous spontaneity and yet a sense of oneness.» — Seth compara la mente consciente con una cámara y al ego con quien dirige el encuadre y el foco.

«The ego is your idea of your physical image in relation to the world. Your self image is not unconscious, then. You are quite aware of it, though often you reject certain thoughts about it in favor of others. False beliefs can result in a rigid ego that insists upon using the conscious mind in one direction only, further distorting its perceptions.» — Seth niega que la autoimagen sea inconsciente y adjudica a las creencias falsas la rigidez del ego.

«Often you quite consciously decide to bury a thought or an idea that might cause you to alter your behavior, because it does not seem to fit in with limiting ideas that you already hold.» — Seth atribuye el enterramiento de una idea a una decisión consciente, no a la represión.

«Listen to your own train of thought as you go about your days. What suggestions and ideas are vou giving yourself? Realize that these will be materialized in your personal experience.» — Seth da el ejercicio de escuchar el propio hilo de pensamiento; el troceo imprime *vou* por *you*.

«The inner self is embarked upon an exciting endeavor, in which it learns how to translate its reality into physical terms. The conscious mind is brilliantly attuned to physical reality, then, and often so dazzled by what it perceives that it is tempted to think physical phenomena is» — Seth describe el trabajo del yo interior, traducir su realidad a términos físicos, y la tentación de la mente consciente deslumbrada; el folio parte la frase, que cierra con *a cause, rather than a result*.

«Many quite limiting ideas will pass without scrutiny under the guise of goodness. You may feel quite virtuous, for example, in hating evil, or what seems to you to be evil; but if you find yourself concentrating upon either hatred or evil you are creating it.» — Seth advierte que odiar el mal es concentrarse en el mal y por tanto crearlo.

«If you are poor you may feel quite self-righteous in your financial condition, looking with scorn upon those who are wealthy, telling yourself that money is wrong and so reinforcing the condition of poverty.» — Seth aplica la misma regla al desprecio del rico, que refuerza la pobreza propia.

«If you are ill you may find yourself dwelling upon the misery of your condition, and bitterly envying those who are healthy, bemoaning your state — and therefore perpetuating it through your thoughts.» — Seth aplica la regla a la envidia de la salud ajena.

«Hatred of war will not bring peace — another example. Only love of peace will bring about those conditions.» — Seth niega que el odio a la guerra traiga la paz y adjudica esa condición solo al amor a la paz.

«I quite realize that many of my statements will contradict the beliefs of those of you who accept the idea that the conscious mind is relatively powerless, and that the answers to problems lie hidden beneath.» — Seth declara él mismo que lo que sostiene contradice la creencia de que la mente consciente es impotente.

«Obviously the conscious mind is a phenomenon, not a thing. It is ever-changing. It can be concentrated or turned by the ego in literally endless directions. It can view outward reality or turn inward, observing its own contents.» — Seth define la mente consciente como fenómeno y no como cosa, siempre cambiante.

«There are gradations and fluctuations within its activity. It is far more flexible than you give it credit for. (Pause.) The ego can use the conscious mind almost entirely as a way of perceiving external or internal realities that coincide with its own beliefs.» — Seth señala que el ego puede usar la mente consciente para percibir solo lo que coincide con sus creencias.

«If you are sick, for example, there is a reason. To recover thoroughly without taking on new symptoms, you must discover the reason. You may dislike your illness, but it is a course you have decided upon. While you are convinced that the course is necessary you will keep the symptoms.» — Seth condiciona la recuperación sin síntomas nuevos al hallazgo de la razón, y llama a la enfermedad un curso decidido.

«The beliefs of course will be accepted by you not as beliefs, but as reality. Once you understand that you form your reality, then you must begin to examine these beliefs by letting the conscious mind freely examine its own contents.» — Seth pone el orden del método: primero entender que uno forma su realidad, después examinar las creencias.

«When and if you manage to change your beliefs in that self-decep-tive framework, then any suitable "forgotten" event from the past will be used as a catalyst. One would do as well as another.» — Seth sostiene que en ese marco cualquier suceso olvidado del pasado sirve de catalizador; el troceo imprime *self-decep-tive* con el guion de corte dentro de la línea.

«The basic beliefs however were always in your conscious mind, and the reasons for your behavior. You simply had not examined its contents with the realization that your beliefs were not necessarily reality, but often your conceptions of it.» — Seth devuelve las creencias básicas a la mente consciente y las separa de la realidad.

«At the same time, in psychoanalysis you are often programmed to believe that the "unconscious," being the source of such dark secrets, cannot be counted upon as any bed of creativity or inspiration, and so you are denied the help that the inner portions of the self could give» — Seth adjudica al psicoanálisis el haber cerrado el inconsciente como lecho de creatividad e inspiración; el folio parte la frase, que cierra con *to your consciousness*.

«If you dwell upon limitations, then you will meet them. You must» — Seth manda dejar de morar en las limitaciones; el folio parte la frase, que sigue con *create a new picture in your mind*.

«often psychoanalysis is simply a game of hide-and-seek, in which you continue to relinquish responsibility for your actions and reality and assign the basic cause to some area of the psyche, hidden in a dark forest of the past.» — Seth objeta al psicoanálisis que la busca del secreto enterrado sirva para relevarse de la responsabilidad; la glosa deja el término tal cual lo imprime la fuente.

«Usually when you do examine your conscious mind you do so looking through, or with, your own structured beliefs. The knowledge that your beliefs are not necessarily reality will allow you to be aware of all the data that is consciously available to you. I am not telling you to examine your thoughts so frequently and with such vigor that you get in your own way, but you are not fully conscious unless you are aware of the contents of your conscious mind.» — Seth acota su propia indicación: no examinar tanto los pensamientos que uno se estorbe a sí mismo.

«I am also emphasizing the fact that the conscious mind is equipped to receive information from the inner self as well as the exterior universe.» — Seth insiste en la doble entrada de la mente consciente.

«I am not telling you to inhibit thoughts or feelings. I am asking that you become aware of those you have. Realize that they form your reality. Concentrate upon those that give you the results that you want.» — Seth separa su método de la inhibición: se trata de darse cuenta, no de reprimir.

«If you find all of this difficult, you can also examine your physical reality in all of its aspects. Realize that your physical experience and environment is the materialization of your beliefs. If you find great exuberance, health, effective work, abundance, smiles on the faces of those you meet, then take it for granted that your beliefs are beneficial.» — Seth ofrece la vía indirecta: leer las propias creencias en el entorno que se tiene.

«But if you find poor health, a lack of meaningful work, a lack of abundance, a world of sorrow and evil, then assume that your beliefs are faulty and begin examining them.» — Seth cierra el criterio con su reverso, y el examen queda como única tarea.

«The main point I wanted to make in this chapter was that your conscious beliefs are extremely important, and that you are not at the mercy of events or causes that dwell far beneath your awareness.» — Seth resume él mismo la tesis del capítulo segundo.

«knew I was feeling funny tonight. Now I get it. It's like I've got three channels from Seth going at once» — Roberts, citada en estilo directo por Butts, describe la experiencia de tener tres canales de Seth a la vez; el troceo pierde la I inicial de la cita.

«Seth comes through on his book from here, on this channel.» — Roberts adjudica a cada canal una dirección en el espacio alrededor de su mecedora.

«I've never felt just this way before — like I've been programmed in advance. It's as though I need three voice boxes.» — Roberts declara nueva la experiencia y la describe como material preparado de antemano.

«Each channel is as clear as a bel . There's no static or bleed-through between them. There: Now I've just got another one" — Jane pointed to her lower left — "and it explains all of this." She laughed again. "Just call me station J-A-N-E» — Roberts niega estática o interferencia entre los canales y cierra con una broma; el troceo imprime *bel* por *bell*.

«Ideas have an electromagnetic reality. Beliefs are strong ideas about the nature of reality. Ideas generate emotion. Like attracts like, so similar ideas group about each other and you accept those that fit in with your particular "system" of ideas.» — Seth abre el capítulo tercero atribuyendo realidad electromagnética a las ideas y agrupación por semejanza a las creencias.

«The ego attempts to maintain a clear point of focus, of stability, so that it can direct the light of the conscious mind with some precision and concentrate its focus in areas of actuality that seem permanent. As mentioned (in Chapter One), the ego, while a portion of the whole self, can be defined as a psychological "structure," composed of characteristics belonging to the personality as a whole, organized together to form a surface identity.» — Seth define el ego como estructura psicológica compuesta de características del conjunto de la personalidad, organizadas en identidad de superficie.

«Now generally speaking, through the period of a lifetime, this allows for the easy emergence of many tendencies and abilities. It permits many more potentials to emerge than would otherwise be possible. If this were not the case, for example, your interests throughout life would not change.» — Seth adjudica a esa organización la emergencia de tendencias y capacidades, y toma el cambio de intereses como prueba.

«The ego, while appearing to be permanent, then, forever changes as it adapts to new characteristics from the whole self,* and lets others recede. Otherwise it would not be responsive to the needs and desires of the entire personality.» — Seth niega la permanencia del ego y la condiciona a que responda a las necesidades de la personalidad entera.

«Because it is intimately connected with other portions of the self it does not basically feel alienated or alone, but proudly acts as the director of the conscious mind's focus. It is an adjunct of the conscious mind in that respect.» — Seth niega que el ego se sienta alienado y lo llama adjunto de la mente consciente.

«It is the most physically oriented portion of your inner self; but it is not, however, apart from your inner self. It sits on the window sill, so to speak, between you and the exterior world.» — Seth coloca al ego en el alféizar de la ventana entre la persona y el mundo exterior, y niega que esté aparte del yo interior.

«It can also look in both directions. It makes judgments about the nature of reality in relationship to its and your needs. It accepts or does not accept beliefs. It cannot shut out information from your conscious mind, however — but it can refuse to pay attention to it.» — Seth acota el poder del ego: puede negarse a atender la información, no excluirla de la mente consciente.

«This does not mean that the information becomes unconscious. It is simply thrown into a corner of your mind, unassimilated, and not organized into the parcel of beliefs upon which you are presently concentrating. It is there if you look for it.» — Seth niega que lo desatendido se vuelva inconsciente y lo deja arrinconado pero disponible.

«It is not invisible, nor do you have to know exactly what you are looking for, which of course would make the situation nearly impossible. All you have to do is decide to examine the contents of your conscious mind, realizing that it contains treasures that you have overlooked.» — Seth acota el método: no hace falta saber qué se busca, solo decidir examinar el contenido.

«If. for example, you have scarcely enough money on which to live, and you examine your thoughts, you may find yourself constantly thinking, "I can never pay this bill, I never have any luck, I'll always be poor." Or YOU will find yourself envying those who have more, degrading the value of money perhaps, and saying that those who have it are unhappy, or at best spiritually poor.» — Seth ilustra con la pobreza el hilo de pensamiento que delata la creencia; el troceo imprime *If.* con punto y *YOU* en mayúsculas.

«You must change the belief. I will give you methods to allow you to do this. You may follow your thoughts in another area, and find yourself thinking that you are having difficulty because you are too sensitive. Finding the thought you may say, "But it is true; I am. I react with such great emotion to small things.» — Seth ofrece el segundo ejemplo, el de la sensibilidad excesiva, y lo nombra creencia limitante.

«If you follow your thoughts further you may find yourself thinking, "I am proud of my sensitivity. It sets me apart from the mob," or, "I am too good for this world." These are limiting beliefs. They will distort true reality — your own true reality.» — Seth objeta el orgullo de la propia sensibilidad y lo llama creencia limitante que distorsiona la realidad propia.

«Another way to do this is to recognize through examination that the physical effects you meet exist as data in your conscious mind — and the information that formerly seemed unavailable will be obvious.» — Seth ofrece la vía inversa, ir del efecto físico al dato consciente; la nota al pie de Butts sobre el yo entero se intercala enseguida en el cuerpo, así que el tramo se corta antes de ella.

«When you find these thoughts in yourself you may say, and rather indignantly: "But those things are all true. I am poor. I cannot meet my bills," and so forth. In so doing, you see, you accept your belief about reality as a characteristic of reality itself, and so the belief is» — Seth señala el punto en que la creencia se vuelve transparente; la frase salta de plana y cierra con *transparent or invisible to you*.

«These are but a few samples of the ways in which your own quite conscious ideas may be invisible to you while being available all the time, and limiting your experience.» — Seth resume el mecanismo: ideas conscientes invisibles y disponibles a la vez.

«Using this analogy, portions of the self on the other side of the conscious mind constantly receive telepathic data. Remember, there are no divisions, so the terms used are simply to make the discussion easier.» — Seth acota su propio vocabulario: no hay divisiones y los términos son comodidad de exposición.

«Now: The telepathic information, using our analogy, comes through deeper portions of the self. These parts have such an amazing capacity to receive that some organization is necessary to sift the data. Some is simply not important to you. It concerns people of whom you have no other knowledge.» — Seth adjudica a las porciones profundas del yo una capacidad de recepción que exige criba.

«You are a sender and a receiver. Because ideas have an electromagnetic reality, beliefs, because of their intensity, radiate strongly. Due to the organizing structure of your own psychological nature, similar beliefs congregate, and you will readily accept those with which you already agree.» — Seth hace de la persona emisor y receptor a la vez, y deriva de la intensidad de las creencias su radiación.

«Limiting ideas therefore predispose you to accept others of a similar nature. Exuberant ideas of freedom, spontaneity and joy automatically collect others of their kind also.» — Seth aplica la regla de la agrupación en los dos sentidos, el limitante y el exuberante.

«It is fashionable in some circles to believe that you react physically to telepathically received messages despite your conscious beliefs or ideas. This is not the case. You react only to those telepathic messages that fit in with your conscious ideas about yourself and your reality» — Seth objeta a la idea en boga de reaccionar a lo telepático pese a las creencias conscientes, y condiciona la reacción a que encaje con ellas.

«Let me add that the conscious mind is itself spontaneous. It enjoys playing with its own contents, so I am not here recommending a type of stern mental discipline in which you examine yourself at every moment. I am telling you about countering measures that you can take in areas in which you are not pleased with your experience.» — Seth acota su propio método: no recomienda disciplina mental severa sino medidas de contrapeso donde la experiencia no satisfaga.

«The seemingly invisible ideas that cause your difficulties have quite obvious» — Seth cierra el argumento: las ideas invisibles tienen efectos físicos visibles; la nota al pie de Butts y el folio parten aquí la frase, que sigue con *visible physical effects*.

«The ego tries to organize all material coming into the conscious mind, for its purposes — the ego's — are those that have come to the» — Seth describe el trabajo organizador del ego y lo liga a lo que ha llegado a la superficie en el encuentro del yo con la realidad física; el folio parte la frase.

«Once more, if you become aware of your own conscious thoughts, these themselves will give you clues for they clearly speak your beliefs.» — Seth devuelve el método al punto de partida: los pensamientos conscientes dicen claramente las creencias.

«Not since the sessions started [in 1963] have I felt that Seth's material was so richly available. I wasn't able to be that open before this — I couldn't accept a lot that was right there because it didn't fit in with my beliefs.» — Roberts adjudica su propia apertura nueva a haber dejado de rechazar lo que no encajaba con sus creencias; Butts imprime entre corchetes la fecha.

«Seth could do three books at once, a chapter at a time on each, and with no confusion among them.» — Roberts, citada por Butts, adjudica a Seth la capacidad de llevar tres libros a la vez sin confusión entre ellos.

«In an odd way, he is himself somewhat frightened of his behavior. Ruburt has decided to leave the house more often, and be free to go outside whenever he* wishes — not to spend so much time inside because of his work. Now he has sent Willy out as a testing device, and the cat does not know exactly what has happened.» — Seth adjudica el comportamiento del gato a un cambio de intención de Roberts, y lo llama dispositivo de prueba.

«He simply picked up Ruburt's feelings, now. which are strong, and Ruburt's growing vehemence of intent. In a way these were not directed at the cat, yet Ruburt also knew the cat would pick them up.» — Seth atribuye al gato la captación de los sentimientos de Roberts; el troceo imprime un punto donde va la coma.

«Ruburt's sensing of the channels does represent a development and has been possible for some time; but it is only now entering his experience. Do remind him of his success in this and other areas, for the feeling and reality of success can and will be carried over.» — Seth llama desarrollo a la percepción de canales que Roberts describió, y la data como posible desde antes.

«Telepathic communication is constant. This is usually at an unconscious level merely because your conscious mind is in a state of becoming. It cannot hold all of the information you possess.» — Seth declara constante la comunicación telepática y adjudica su carácter inconsciente a que la mente consciente está en estado de devenir.

«As I mentioned earlier (in the 616th session), you are also sending your own telepathic thoughts outward. Others will react to those according to their own ideas of reality. A family can constantly reinforce its joy (louder), gaiety, and spontaneity by concentrating on ideas of vitality, strength and creativity; or it can let half of its energy slip away (deeper) by reinforcing resentments, angers and thoughts of doubt and failure.» — Seth aplica la telepatía a la familia, que refuerza su alegría o deja escapar la mitad de su energía.

«You get what you concentrate upon. There is no other main rule.» — Seth formula la regla principal del capítulo; la nota al pie de Butts consigna que Seth se cita aquí a sí mismo de una sesión anterior.

«It may be easy for you to see beliefs that are invisible to others in themselves. Reading this book, you may be able to point at friends or acquaintances and see clearly that their ideas are invisible beliefs which limit their experience — and yet be blind to your own invisible beliefs, which you take so readily as truth or characteristics of reality.» — Seth señala la asimetría: se ven las creencias invisibles del otro y no las propias.

«Your sense data, again, will most definitely reinforce your ideas. You will also react clairvoyantly and telepathically to inner information at an unconscious level that is, once more, "collected" under the organization of your quite conscious concepts concerning existence in general, and your own in particular. So you are locked into physical situations that are corroborated by the great evidence of sense data — and of course it is convincing because it reflects so beautifully, so creatively, and so actively, your own ideas and beliefs, whether they are positive or negative.» — Seth describe el cierre del círculo entre dato sensorial, telepatía y concepto consciente.

«In greater terms positive and negative have little meaning, for the physical experience is meant as a learning one. But if you are unhappy then the word negative has a meaning.» — Seth relativiza lo positivo y lo negativo y en la misma frase le devuelve sentido a lo negativo cuando hay infelicidad.

«Now if you are honest with your lists, you will finally come to what I call core beliefs, strong ideas about your own existence. Many other subsidiary beliefs, that earlier seemed separate from each other, should now appear quite clearly as being offshoots of core beliefs. They seem logical only in their relationship to a core idea. Once the core belief is understood to be a false one, the others will fall away.» — Seth nombra las creencias nucleares y hace depender de ellas las subsidiarias.

«It is the core belief which is strong enough to so focus your perception that you perceive from the physical world only those events that correlate with it. It is also the strength of the core belief that draws up from the vast bank of inner knowledge only those events that seem to fit within its organization.» — Seth adjudica a la creencia nuclear el doble filtro, el de la percepción física y el del banco de conocimiento interior.

«Now let me give you a brief example of a core belief. It is a blanket belief: human nature is inherently evil. This is a core belief. About it will spring events that only serve to reinforce it. Experiences — both personal and global — will come into the perception of a person who holds this belief, that will only serve to deepen it further.» — Seth da como ejemplo de creencia nuclear la maldad inherente de la naturaleza humana.

«From all the available physical data of newspapers, television, letters and private communication, he or she will concentrate only upon those issues that "prove" that point. Suspicion of others will grow, to say nothing about the individual's personal distrust. The belief will reach into the most intimate areas of his or her life, and finally no evidence will seem to be available to disprove it. This is a sample of an invisible core belief at its worst. A person holding it will not trust a mate, family, friends, colleagues, country, or the world in general.» — Seth describe el efecto de esa creencia sobre quien la sostiene, hasta que ninguna evidencia parezca disponible en contra.

«Another more personal core belief: "My life is worthless. What I do is meaningless." Now a person who holds such an idea will ordinarily not recognize it as an invisible belief. Instead he or she may emotionally feel that life has no meaning, that individual action is meaningless, that death is annihilation; and connected to this will be a conglomeration of subsidiary beliefs that deeply affect the family involved, and all those with whom such a person comes in contact.» — Seth da la segunda creencia nuclear de ejemplo, la del sinsentido de la vida propia, y describe su cortejo de creencias subsidiarias.

«In writing down your list of personal beliefs, therefore, leave nothing out. Examine the list as though it belonged to someone else. I did not want to imply that you make a list of specifically negative ideas, however.» — Seth acota el ejercicio de la lista: examinarla como ajena y no reducirla a lo negativo.

«It is of supreme importance that you recognize the existence of joyful beliefs, and take into consideration those elements of your own experience with which you have had success.» — Seth manda reconocer también las creencias alegres y los elementos de la experiencia propia que han tenido éxito.

«You make your own reality. I cannot say this too often. There will be periods where all of your beliefs are at an even par, so to speak. They will agree.» — Seth repite la tesis y admite que puede haber períodos en que todas las creencias concuerden.

«"Wealth is everything." Now this idea is far from a truth. The person who accepts it completely, though, will be wealthy and in excellent health, and everything will fit in quite well with his beliefs. Yet the idea is still a belief about reality, and so there will be invisible gulfs in his experience of which he is ignorant.» — Seth ofrece el caso del rico: la creencia falsa produce resultados excelentes y a la vez abismos invisibles.

«On the outside the situation will look most advantageous, and while the person seems quite content, beneath there will be the gnawing knowledge of incompletion. On the surface there will be balance.» — Seth añade el reverso del caso, el conocimiento roedor de la incompletud bajo la apariencia de equilibrio.

«Now here is another example. Your conscious thoughts regulate your health. The persistent idea of illness will make you ill. While you believe that you become ill because of viruses, infections or accidents, then you must go to doctors who operate within that system of belief. And because you believe in their cures, hopefully you will be relieved of your difficulty. Because you do not understand that your thoughts create illness you will continue to undergo it, however, and new symptoms will appear.» — Seth condiciona la eficacia del médico a que se crea en su sistema, y anuncia el retorno de los síntomas mientras no se cambie el pensamiento.

«So there is a period of stress in between beliefs, so to speak, while you dispense with one set and are learning to use another.» — Seth nombra el intervalo entre dos sistemas de creencia y lo describe como período de estrés.

«But here you become involved with one of the most meaningful aspects of the nature of personal reality, as you test your thoughts against what seems to be. There may be a time before you learn how to change your thoughts effectively, but you are engaged in a basic meaningful endeavor.» — Seth adjudica sentido al propio ensayo, aunque tarde en aprenderse a cambiar el pensamiento.

«Believe, then, that you are a being unlimited by nature, born into flesh to materialize as best you can the great joy and spontaneity of your nature.» — Seth cierra con la creencia que propone en lugar de las limitantes.

«Core beliefs are those about which you build your life. You are consciously aware of these, though often you do not focus your attention upon them. They become invisible, therefore, unless you become aware of the contents of your conscious mind.» — Seth define la creencia nuclear como aquella sobre la que se edifica la vida, consciente pero desatendida.

«To become acquainted with your own ideas and beliefs you must walk among them, symbolically speaking, without blinders. You must look through the structures that you have yourself created, the organized ideas upon which you have grouped your experience. To see clearly into your own mind you must first of all unstructure your thoughts, follow them without judging them, without comparing them to the framework of your beliefs.» — Seth da la instrucción de desestructurar el pensamiento y seguirlo sin juzgarlo.

«Structured beliefs collect and hold your experience, packaging it, so to speak; and so when you look at a given experience that seems like another, you put it into the same structured package, often without examination. Such beliefs can hold surprises; when you lift up the cover of one you may find that it has served to hide valuable information that did not belong there.» — Seth compara la creencia estructurada con un paquete que puede esconder información valiosa.

«If you are not accustomed to examining your own mind, then you can allow separate growths of this kind to form about a belief until you cannot distinguish one from the other. This can develop to such an extent that all of your experience is seen only in relationship to this idea-growth.» — Seth describe el crecimiento de excrecencias sobre una creencia hasta que toda la experiencia se ve en relación con ellas; Butts consigna que el propio Seth pidió el guion.

«So as your beliefs change there will be alterations in your experience and behavior, and points of stress, creative stress, while you are learning. Our rich man just mentioned may suddenly realize that his belief is limiting, in that he concentrated upon it exclusively so that money and health became his sole aims.» — Seth llama creativo al estrés entre creencias y devuelve al rico del ejemplo, que descubre limitante la creencia que le dio resultado.

«The shattered belief may leave him open to illness, which would seem like a negative experience. Yet through the illness he may be led to areas of perception he had earlier denied, and [he may] be enriched in that particular manner.» — Seth describe la enfermedad como apertura a áreas de percepción antes negadas, y la llama solo aparentemente negativa.

«An artificial grouping of ideas, like paper flower*, can be collected about a standard core belief.» — Seth compara con flores de papel la agrupación artificial de ideas alrededor de una creencia nuclear; el troceo imprime *flower* en singular.

«Data that seems unrelated to this core belief is then not assimilated but thrown into the corners of your mind, unused, and you are denied the value of the information.» — Seth describe el destino del dato no relacionado con la creencia nuclear, arrinconado y sin uso.

«Separate portions of your mind can contain such chambers of inactive material. This information will not be a part of the organized structure of your usual thoughts; though the data is consciously available you can be relatively blind to it.» — Seth llama cámaras de material inactivo a esas porciones de la mente, conscientemente disponibles y a la vez invisibles.

«A core belief is invisible only when you think of it as a fact of life, and not as a belief about life; only when you identify with it so completely that you automatically focus your perceptions along that specific line.» — Seth fija la condición de invisibilidad de una creencia nuclear: tomarla por hecho de la vida y no por creencia sobre ella.

«For example, here is a seemingly very innocent core belief: "I am a responsible parent." Now on the surface there is nothing wrong with that belief. If you hold to it and do not examine it, however, you may find that the word "responsible" is quite loaded, and collects other ideas that are equally unexamined by you. What is your idea of being responsible? According to your answer you can discover whether the core belief works to your advantage or not.» — Seth toma como ejemplo la creencia de ser un padre responsable y remite la prueba a la definición propia de la palabra.

«If responsible means, "I must be a parent twenty-four hours a day to the exclusion of everything else," then you may be in difficulty, for that core belief might prevent you from using other abilities that exist quite apart from your parenthood.» — Seth acota el caso: la creencia estorba solo con cierto contenido de la palabra responsable.

«You hold some basic assumptions that are also core beliefs. To you they seem to be definitions. They are so a part of you that you take them for granted. Your idea of time is one.» — Seth nombra los supuestos básicos que operan como creencias nucleares y pone el tiempo como primero de ellos.

«You may enjoy manipulating thoughts of time in your mind. You may find yourself thinking that time is basically different from your experience of it, but fundamentally you believe that you exist in the hours and the years, that the weeks come at you one at a time, that you are caught in the onrush of the seasons.» — Seth distingue el juego intelectual con la idea de tiempo de la creencia de fondo, que no se mueve.

«Naturally your physical experience reinforces this belief. You structure your perception, therefore, in terms of the lapses that seem to happen between events. This in itself forces you to concentrate your attention in one direction only, and discourages you from perceiving the events in your life in other fashions.» — Seth adjudica a la percepción de lapsos entre sucesos la concentración de la atención en una sola dirección.

«You may occasionally employ the association of ideas, one thought leading easily to another. When you do this you often perceive new insights. As the events fall apart from time continuity in your mind they seem to take on fresh vitality. You have unstructured them, you see, from the usual organization.» — Seth describe la asociación de ideas como desestructuración que devuelve vitalidad a los sucesos.

«But if you drop the time concept and then view the conscious content of your mind through other core ideas, you are still structuring. I am not saying that you should never organize those contents. I am saying that you must become aware of your own structures. Build them up or tear them down, but do not allow yourself to become blind to the furniture of your own mind.» — Seth acota su propia indicación: no pide dejar de organizar sino darse cuenta de las propias estructuras.

«There will be no mystery. You know what your own beliefs are. You will see the groupings, but it is up to you to look inside your own mind and to use the images in your own way. Throw out ideas that do not suit you.» — Seth niega misterio al ejercicio y devuelve el uso de las imágenes a quien lo hace.

«If you read this, find such an idea in yourself and then say, "1 cannot throw this idea away," then you must realize that your inner remark is in itself a belief. You can indeed throw the idea away, the second one, as easily as the first.» — Seth trata la objeción del lector como una creencia más, descartable igual que la primera; el troceo imprime *1* por *I*.

«You are not powerless before ideas. Using this analogy, you will certainly find some furniture that you did not expect. Do not simply look in the center of your inner room of consciousness; and make sure that you are on guard against the certain invisibility that was mentioned earlier (in this chapter), where an idea, quite available, appears to be a part of reality instead.» — Seth advierte contra la invisibilidad ya nombrada y pide no mirar solo al centro del cuarto interior.

«The structuring of beliefs is done in a highly characteristic yet individual manner, so you will find patterns that exist between various groupings, and one can lead you to another.» — Seth sostiene que las agrupaciones guardan patrones entre sí y que una lleva a otra.

«The idea of being the responsible parent, for example, may lead quite easily to other psychic structures involving responsibility, so that data is accepted on its own value. You may even think that it is wrong to view any situation except through your parental status. The belief in guilt therefore would be a cementing structure that would hold together other similar core beliefs, and add to their strength.» — Seth adjudica a la creencia en la culpa la función de cemento entre creencias nucleares afines.

«You must understand that these are not simply dead ideas, like debris, within your mind. They are psychic matter. In a sense then they are alive. They group themselves like cells, protecting their own validity and identity.» — Seth llama materia psíquica a las creencias, vivas en cierto sentido y agrupadas como células.

«You may begin to perceive all physical data through the eyes of that core belief alone. You will not look out upon physical reality with the wonder of a child any more, or with the unstructured curiosity of an» — Seth describe el cierre de la percepción cuando todo se mira por los ojos de una sola creencia nuclear; el folio parte la frase, que cierra con *individual, but always through parental eyes*.

«Now telepathically you will also attract unconscious data that fits into this rigid pattern,» — Seth extiende el filtro de la creencia nuclear a lo telepático; la frase salta de plana y sigue con *according to the strength and stubbornness of this idea*.

«You may narrow \our life still further, all information of any kind finally becoming relatively invisible to you unless it touches upon your parental reality.» — Seth describe el estrechamiento último, en que todo dato se vuelve invisible salvo el que toca la creencia nuclear; el troceo imprime *\our* por *your*.

«You can stub your toe as easily on a misplaced idea as you can upon» — Seth compara la idea mal puesta con una silla vieja; el folio parte la frase, que sigue con *an old chair*.

«It will help you, in fact, if you think of your own beliefs as furniture that can be rearranged, changed, renewed, completely discarded or replaced. Your ideas are yours. They should not control you. It is up to you to accept those that you choose to accept.» — Seth propone tratar las propias creencias como mobiliario que se reordena o se descarta, y niega que deban gobernar a quien las tiene.

«You feed them, figuratively speaking, with like ideas. When you examine one such belief then you obviously threaten the integrity of the structure; and so there are ways of inserting new supports, so to» — Seth advierte que examinar una creencia amenaza la integridad de la estructura y anuncia métodos de apuntalamiento; el folio parte la frase, que sigue con *speak — methods to tide you over*.

«The whole core belief need not fall down upon you as you examine its basis.» — Seth acota el riesgo del examen: la creencia nuclear entera no tiene por qué venirse abajo.

«Information does not exist by itself. Connected with it is the consciousness of all those who understand it, perceive it or originate it. So there are not records in terms of objective, forever-available banks of information into which you tune. Instead, the consciousness that held, or holds, or will hold the information attracts it like a magnet.. . The information itself wants to move toward consciousness. It is not dead or inert. It is not something you grab for, it is also something that wants to be grabbed, and so it gravitates to those who seek it.» — Seth, en las citas casi literales que Butts recoge de la sesión con Richard Bach: niega que haya bancos de información objetivos y disponibles, y hace de la información algo que gravita hacia quien la busca.

«Your consciousness attracts the consciousness that is already connected with the material. That is one of my goodies for the evening! Information, then, becomes new and is reborn as it is interpreted through a new consciousness, as Seagull was.» — Seth sostiene que la información renace al interpretarse por una consciencia nueva, y pone como caso el libro de Bach.

«The inner portion of your being, using those abilities that have always been yours, interpreted the information through the kaleidoscope of your own being, using the best portions of yourself— producing, then, a brilliant truth in new clothes — but in clothes that no one could have given it but yourself. Now I will tell you: If you assign the authorship of Seagull to another, then you deny the uniqueness of your own inner self.» — Seth adjudica a Bach la originalidad de su libro y le objeta que asignar su autoría a otro sería negar la unicidad del propio yo interior.

«The truth came to you and was given to you, but the originality and uniqueness was provided by your own inner being, which may now be so separated from your conscious self that it seems to be apart from it.» — Seth parte la cuestión en dos: la verdad dada y la originalidad provista por el yo interior.

«You are looking for the author of Seagull, and I tell you I am looking at him. He may not have the face that you see when you look in the mirror, simply because you cannot see your true identity in a mirror.» — Seth adjudica la autoría al propio Bach y acota que esa cara no es la del espejo.

«There are indeed 'aspects' of your own consciousness that operate in completely different environments. Environments, for example, that are not physical. There are aspects of you, therefore, that know many other kinds of information than those available to you at the conscious level now» — Seth nombra los *aspects* que operan en ambientes no físicos, término que Butts consigna enseguida como respaldo a la teoría de Roberts.

«Imagination also plays an important part in your subjective life, as it gives mobility to your beliefs. It is one of the motivating agencies that helps transform your beliefs into physical experience. It is vital therefore that you understand the interrelationship between ideas and imagination. In order to dislodge unsuitable beliefs and establish new ones, you must learn to use your imagination to move concepts in and out of your mind. The proper use of imagination can then propel ideas in the directions you desire.» — Seth cierra el capítulo tercero haciendo de la imaginación agente motor que traslada la creencia a experiencia física.

«In physical life, your conscious mind is largely dependent upon the workings of your physical brain. You have a conscious mind whether you are in flesh or out of it, but when you are physically oriented, then it is connected to the physical brain.» — Seth abre el capítulo cuarto separando la mente consciente del cerebro y haciéndola dependiente de él solo mientras haya orientación física.

«The brain to some extent keeps the mind to a three-dimensional focus. It orients you toward the environment in which you must operate, and it is because of the mind's allegiance with the temporal brain that you perceive, for example, time as a series of moments.» — Seth adjudica a la alianza de mente y cerebro temporal la percepción del tiempo como serie de momentos.

«The brain channels the information that the mind receives to your physical structure, so that your experience is physically sifted and automatically translated into terms that the organism can understand.» — Seth describe el cerebro como canal que criba y traduce a términos que el organismo entiende.

«There is some information necessary to physical survival that must be taught and handed down from parent to child. There are basic assumptions of a general nature with which you are born, but because the specific conditions of your environment are so various, these must be implemented.» — Seth admite supuestos básicos de nacimiento y a la vez la necesidad de que la enseñanza los implemente según el entorno.

«The beliefs that you receive, therefore, are your parents' conceptions of the nature of reality. They are given to you through example, verbal communication, and constant telepathic reinforcement. You receive ideas about the world in general and your relationship to it; and from your parents you are also given concepts of what you are. You pick up their ideas of your own reality.» — Seth enumera las tres vías de transmisión de la creencia: el ejemplo, la palabra y el refuerzo telepático constante.

«Underneath all of this, you carry indelibly within you your own knowledge of your identity, meaning and purpose, but in the early stages of development great care is taken to see that you relate in physical terms. These are directional beliefs that you receive from your parents, orienting you in ways that they feel are safe. Cushioned with these beliefs the child can be safe and satisfy its own curiosity, develop its abilities, and throw its full energy in clearly stated areas of activity.» — Seth mantiene bajo la creencia heredada el conocimiento indeleble de la identidad, el sentido y el propósito propios.

«So it is quite necessary that an acquiescence to belief does exist, particularly in early life. There is no reason, though, for an individual to be bound by childhood beliefs or experience.» — Seth acota la necesidad de la aquiescencia a la infancia y niega que obligue después.

«For example: It may seem silly to you that you ever believed in, say, original sin. It may not be so obvious that many of your present actions are caused by a belief in guilt. We will have much to say about the ways in which your beliefs can be connected, simply because you are not used to examining them.» — Seth contrapone el pecado original, fácil de reconocer como creencia, a la culpa, que no lo es.

«You may say, "I am overweight because I feel guilty about something in my past." You may then try to discover what the charged event was, but in such a case your trouble is a belief in guilt itself.» — Seth desplaza el problema del suceso cargado a la creencia en la culpa misma.

«The early ideas given to you by your parents, then, structure your learning experiences themselves. They set the safe boundaries within which you can operate in early years. Quite without your conscious knowing — because your mind, connected with its brain, is not that developed — your imagination is set along certain roads.» — Seth sostiene que las ideas tempranas encauzan la imaginación sin conocimiento consciente.

«Largely, but not completely, your imagination follows your beliefs, as do your emotions. To some extent there are certain general patterns. A child will cry when it is hurt. It will stop when the hurt stops, and the emotion behind the cry will automatically change into another. But if the child discovers that a prolonged cry after the event gets extra attention and consideration, then it will begin to extend the emotion.» — Seth acota con un *not completely* la sujeción de la imaginación a la creencia, y ejemplifica con el llanto prolongado del niño.

«From the earliest stages the child automatically compares its interpretation of reality with its parents'. Since the parents are bigger and stronger and fulfill so many of its needs, it will attempt to bring its experience into line with their expectations and beliefs. While it is generally quite natural for the child to cry or feel "badly" when hurt, this inclination can be carried through belief to such an extent that prolonged feelings of desolation are adopted as definite behavior patterns.» — Seth describe cómo el niño ajusta su experiencia a las expectativas de los padres hasta volver patrón la desolación.

«Behind this would be the belief that any hurt was inherently a disaster. Such a belief could originate from an overanxious mother, for instance. If such a mother's imagination followed her belief — as of course it would — then she would immediately perceive a great potential danger to her child in the smallest threat. Both through the mother's actions, and telepathically, the child would receive such a message and react according to those understood beliefs.» — Seth traza el circuito completo: creencia de la madre, imaginación que la sigue, percepción del peligro y recepción telepática del niño.

«Many such beliefs lie quite within the conscious mind. The grown adult, not used to examining his or her own beliefs, however, may be quite unaware of harboring such an idea The idea itself is not buried or unconscious. It is simply unexamined.» — Seth insiste en que la idea no está enterrada ni es inconsciente, solo sin examinar; el troceo omite el punto tras *idea*.

«So it is necessary that the child accept beliefs from its parents. These will reinforce the family group when the child most needs» — Seth declara necesaria la aceptación de las creencias de los padres; el folio parte la frase, que sigue con *protection*.

«This acquiescence to belief, then, is important in the early stages as infant develops into child. This sharing of mutual ideas not only protects the new offspring from dangers obvious to the parents; it also serves as a framework within which the child can grow.» — Seth adjudica a esa aquiescencia la protección frente a peligros obvios para los padres y el marco en que el niño crece.

«You do not have to carry such a belief. I am well aware that strong elements of your civilization are built upon ideas of guilt and punishment.» — Seth niega la obligación de cargar esa creencia y consigna que elementos fuertes de la civilización están construidos sobre culpa y castigo.

«Many of you are afraid that without a feeling of guilt there would be no inner discipline, and the world would run wild. It is running quite wild now — not despite your ideas of guilt and punishment, but largely because of them.» — Seth objeta a la idea de que sin culpa no habría disciplina interna, y adjudica el desorden del mundo a la culpa y al castigo.

«So one of the most hampering beliefs of all, as earlier mentioned (in the 614th session in Chapter Two, for instance), is the idea that the clues to current behavior are buried and usually inaccessible. This belief itself» — Seth nombra la creencia que más estorba, la de que las claves de la conducta están enterradas; el folio parte la frase, que cierra con *closes to you the contents of your own conscious mind*.

«Your beliefs always change to some extent. As an adult you perform many activities that you believed you could not as a child. For instance: You may at [the age of] three have believed it was dangerous to cross a street. By thirty, hopefully, you have dismissed such a belief, though it fit in very well and was necessary to you in your child-hood.» — Seth ilustra el cambio de creencias con la de cruzar la calle, necesaria al niño y descartada por el adulto; el troceo imprime *child-hood* con el guion de corte dentro de la línea.

«Few beliefs are intellectual alone. When you are examining the contents of your conscious mind, you must learn, or recognize, the emotional and imaginative connotations that are connected with a given idea.» — Seth acota el examen de las creencias: hay que reconocer también sus connotaciones emocionales e imaginativas.

«One particular method is three-pronged. You generate the emotion opposite the one that arises from the belief you want to change, and you turn your imagination in the opposite direction from the one dictated by the belief. At the same time you consciously assure yourself that the unsatisfactory belief is an idea about reality and not an aspect of reality itself.» — Seth da el método de tres puntas para alterar una creencia: emoción contraria, imaginación contraria y aseveración consciente.

«Quite deliberately you use your conscious mind playfully, creating a game as children do, in which for a time you completely ignore what seems to be in physical terms and "pretend" that what you really want is real.» — Seth propone un juego deliberado en que se ignora por un rato lo que parece ser en términos físicos.

«If you are poor, you purposely pretend that you have all you need financially. Imagine how you will spend your money. If you are ill, imagine playfully that you are cured. See yourself doing what you would do. If you cannot communicate with others, imagine yourself doing so easily. If you feel your days dark and pointless, then imagine them filled and joyful.» — Seth enumera las aplicaciones del juego a la pobreza, la enfermedad, la incomunicación y el desánimo.

«Now this may sound impractical, yet in your daily life you use your imagination and your emotions often at the service of far less worthy beliefs; and the results are quite clear — and let me add, unfortunately practical.» — Seth objeta de antemano que el método sea impráctico, y llama desgraciadamente prácticos los resultados del uso habitual.

«As it took a while for the unsatisfactory beliefs to become materialized, so it may be a time before you see physical results; but the new ideas will take growth and change your experience as certainly as the old ones did. The process of imagining will also bring you face to face with other subsidiary ideas that may momentarily bring you up short.» — Seth acota el plazo del método y anuncia el tropiezo con ideas subsidiarias.

«You may see where you held two quite conflicting ideas simultaneously, and with equal vigor. In such a case, you stalemated yourself.» — Seth nombra el empate entre dos creencias contrarias sostenidas con igual vigor.

«Your emotions and your imagination both follow your belief. When the belief vanishes then the same emotional context is no longer» — Seth hace de la creencia el motor de emoción e imaginación; el folio parte la frase, que sigue con *entertained, and your imagination turns in other directions*.

«Beliefs automatically mobilize your emotional and imaginative powers.» — Seth resume la relación en una línea que el volumen imprime aparte.

«A long period of inner depression does not just come upon you. Your emotions do not betray you. Instead, over a period of time you have been consciously entertaining negative beliefs that then generated the strong feelings of despondency.» — Seth niega que la emoción traicione, y hace de la depresión el producto de creencias negativas sostenidas.

«If emotion could be trusted above conscious reasoning then there would be little point in aware thought at all. You would not need it.» — Seth argumenta por reducción: si el sentimiento bastara, el pensamiento consciente no tendría objeto.

«You are not at the mercy of your emotions, either, for they are meant to follow the flow of your reasoning. Your mind is meant to perceive the physical environment clearly, and its judgments about the environment then activate the body's mechanisms to bring about proper response. If your beliefs about existence are fearful, then the emotional reactions will be those leading to stress. Your own value judgments need examination in such a case.» — Seth devuelve a la emoción el papel de seguir al razonamiento, y manda examinar los juicios de valor cuando la reacción lleva al estrés.

«Your imagination of course fires your emotions, and it also follows our beliefs faithfully. As you think so you feel, and not the other way around.» — Seth repite la fórmula corta del capítulo; el troceo imprime *our* por *your*.

«The term hypnosis merely applies to a quite normal state in which you concentrate your attention, narrowing your focus to a particular area of thought or belief.» — Seth define la hipnosis como estado normal de concentración de la atención, no como cosa aparte.

«You concentrate with great vigor upon one idea, usually to the exclusion of others. It is a quite conscious performance. As such it also portrays the importance of belief, for using hypnosis you "force-feed" a belief to yourself, or one given to you by another — a "hypnotist"; but you concentrate all of your attention upon the idea presented.» — Seth declara consciente la actuación hipnótica y la describe como alimentación forzada de una creencia.

«Here, as in normal life, your emotions and actions follow your beliefs. If you believe you are sick then for all intents and purposes you are sick. If you believe that you are healthy then you are healthy. There is much written about the nature of healing, and there will be material in this book dealing with it, but there is also healing-in-reverse, in which case an individual loses a belief in his or her health and accepts» — Seth aplica la regla a la salud y nombra la curación al revés, en que se pierde la creencia en la propia salud; el folio parte la frase.

«Here the belief itself will generate the negative emotions that will, indeed, bring about a physical or emotional illness. The imagination will follow, painting dire mental pictures of a particular condition. Before long physical data bears out the negative belief; negative in that it is far less desirable than a concept of health.» — Seth acota el sentido de *negativo* en su propio vocabulario: menos deseable, no malo en sí.

«I mention this here simply because in the overall development of an individual, an illness may also be used as a method to achieve another, constructive, end. In such a case belief would also be involved: Such a person would have to believe that an unhealthy condition was the best way» — Seth admite que una enfermedad pueda usarse para un fin constructivo, con la creencia correspondiente; la frase salta de plana y cierra con *to serve another purpose*.

«Other means would seem closed to him because of various personal beliefs that would form a vacuum in his experience — that is, he would see no other way, perhaps, to achieve the same end.» — Seth explica el vacío de la experiencia que hace parecer cerrada toda otra vía.

«One belief, of course, can be dependent upon many others, each generating its own emotion and imaginative reality. The belief in illness itself depends upon a belief in human unworthiness, guilt and imperfection, for example.» — Seth hace depender la creencia en la enfermedad de la creencia en la indignidad, la culpa y la imperfección humanas.

«The mind does not hold just active beliefs. It contains many others in a passive state. These lie latent, ready to be focused upon and used; any of them can be brought to the fore when a conscious thought acts as a stimulus.» — Seth distingue creencias activas de creencias latentes, disponibles para ser enfocadas.

«If you are focusing upon ideas of poverty, illness or lack, for example, your conscious mind also holds latently concepts of health, vigor and abundance. If you divert your thoughts from the negative ideas to the positive ones, then your concentration will begin to alter the balance.» — Seth propone desviar la concentración a las ideas latentes contrarias para alterar el balance.

«You may believe that you have a right to health, and yet with equal» — Seth ejemplifica el empate entre dos creencias; el folio parte la frase, que sigue con *intensity believe that the human condition is by nature tainted*.

«So you will try to be healthy and not healthy at the same time, or successful and not successful, according to your individual system of beliefs — for later in the book you will see how your beliefs will generally fall into a system of related ideas.» — Seth cierra el ejemplo del empate y anuncia que las creencias caen en sistemas de ideas emparentadas.

«It is somewhat fashionable to place feelings above conscious thoughts, the idea being that emotions are more basic and natural than conscious reasoning is. The two actually go together but your conscious thinking largely determines your emotions, and not the other way around.» — Seth objeta a la moda de poner el sentimiento por encima del pensamiento consciente y sostiene el orden inverso.

«The vast reservoir of energy and potential within you is called into action under the leadership of your conscious mind.» — Seth pone el reservorio de energía bajo la conducción de la mente consciente.

«Because you are reasoning as creatures, because you have available such varieties of experience, the [human] species developed reasoning abilities that are meant to evolve and grow as they are used. Your consciousness expands as you use it. You become "more" conscious as you exercise these faculties.» — Seth hace de las facultades de razonar algo destinado a crecer con el uso.

«A flower cannot write a poem about itself. You can, and in so doing your own consciousness turns around about itself. It literally becomes more than it was.» — Seth contrapone la flor al hombre: la consciencia que se vuelve sobre sí misma se hace literalmente más de lo que era.

«As the conscious mind grew, now, so did the range of imagination. The conscious mind is a vehicle for the imagination in many ways. The greater its knowledge the further the reach of imagination. In return imagination enriches conscious reasoning and emotional experience.» — Seth hace de la mente consciente vehículo de la imaginación y del intercambio entre ambas un enriquecimiento mutuo.

«You have not learned to use your consciousness properly or fully, so that it seems that imagination, emotions and reasoning are separate faculties, or sometimes set against each other.» — Seth adjudica al mal uso de la consciencia la apariencia de que imaginación, emoción y razón sean facultades separadas.

«The mature conscious mind, once more, accepts data from the exterior world and from the interior one. It is only when you believe that consciousness must be attuned only to exterior conditions that you force it to cut itself off from inner knowledge, intuitional "voices," and the depths from which it springs.» — Seth condiciona el corte de la mente consciente respecto de lo interior a la creencia de que solo debe atender lo exterior.

«I am not minimizing the importance of the inner self. All of its infinite resources are placed at the disposal of your conscious mind, however, and for your conscious purposes.» — Seth acota su propia posición: no minimiza el yo interior sino que pone sus recursos al servicio de la mente consciente.

«There has been on the one hand a too-great reliance upon the conscious mind — while its characteristics and mechanisms were misunderstood — so that proponents of the» — Seth consigna la confianza excesiva en la mente consciente con sus mecanismos mal entendidos; el renglón parte aquí la fórmula *conscious-reasoning-mind-above-all*.

«theories advocate a use of intellect and reasoning powers, while not recognizing their source in the inner self» — Seth objeta a los partidarios de la razón consciente por encima de todo que no reconozcan su fuente en el yo interior.

«The conscious mind was [therefore] expected to perform alone, so to speak, ignoring the highly intuitive inner information that is also available to it. It was not supposed to be aware of such data. Yet any individual knows quite well that intuitive hunches, inspiration, precognitive information or clairvoyant material has often risen to conscious knowledge. Usually it is shoved away and disregarded because you have been taught that the conscious mind should not hold with such "non-sense."» — Seth consigna que lo intuitivo y lo precognitivo sí llegan a la conciencia y se desechan por lo enseñado; el corchete es de Butts.

«On the other hand there are those who stress the great value of the inner self, the emotional being, at the expense of the conscious mind. These theories hold that the intellect and usual consciousness are far inferior to the inner "unconscious" portions of being, and that all the answers are hidden from view.» — Seth pone la objeción simétrica a quienes rebajan el intelecto frente al inconsciente.

«Now: This is your information. First of all, it is within your conscious mind. The pendulum would be a method of allowing you to view conscious material that is not structured to recognized beliefs.» — Seth, fuera del dictado, adjudica al péndulo la función de dejar ver material consciente no estructurado por las creencias reconocidas.

«Hinged to this is the belief that this felt lack of communication is wrong, and that for anything wrong you should be punished. In taking dictation for this book you are helping us communicate with many people, while at the same time you feel that you cannot communicate with your own parent.» — Seth encadena a esa creencia la de que lo que está mal merece castigo, y liga las dos al trabajo de tomar notas.

«I am giving this to you to show you how beliefs work.» — Seth declara el propósito demostrativo del episodio dentro del libro.

«Because you believe your method of expression is primarily through your hand in painting, and you believe your mother's to be vocal, you tampered with your hand's motion — not, for example, your speech. Can you follow that consciously?» — Seth explica por qué el autocastigo cayó sobre la mano y no sobre el habla, según los medios de expresión que cada uno cree suyos.

«Now at various times you made those conscious choices. They escaped your notice but they existed as conscious points of awareness and choice.» — Seth sostiene que esas elecciones fueron conscientes aunque pasaran inadvertidas.

«I saw to it that he became aware that I was working on our book (this morning). Ideas about it came into his consciousness. In the past, he did not believe that such bleed-throughs should occur, and so in his experience they did not usually emerge. They were there but his belief prevented his recognition of them.» — Seth adjudica a una creencia previa de Roberts el que antes no percibiera las filtraciones del trabajo del libro.

«It is vital that you realize you are working with beliefs in your mind — that the real work is done there in the mind — and not look for immediate physical results.» — Seth acota el método: el trabajo se hace en la mente y los resultados físicos no se comprueban a cada rato.

«The belief is conscious. You are well aware of it, but you are not» — Seth declara consciente la creencia y no sus adherencias; el folio parte la frase, que sigue con *aware of those that cling to it*.

«These beliefs working together, then, bring about a strain in the hand that does the writing. Quite simply, you want to express through the sessions these ideas in which you so believe, and» — Seth adjudica la tensión de la mano al conflicto entre dos creencias; la frase salta de plana y cierra con *yet you feel or believe yourself guilty for doing so*.

«The "unconscious" simply contains great portions of your own experience in which you have been taught not to believe. Again, your conscious mind is meant to look into the exterior world and into the interior one. The conscious mind is a vehicle for the expression of the soul in corporeal terms.» — Seth define lo inconsciente como la parte de la experiencia propia en que se enseñó a no creer, y la mente consciente como vehículo del alma en términos corpóreos.

«I cannot say this often enough: Your beliefs form your reality, your body and its condition, your personal relationships, your environment, and en masse your civilization and world.» — Seth extiende la tesis del cuerpo al mundo y a la civilización en masa.

«Your beliefs automatically attract the appropriate emotions. They reinforce themselves through imagination; and at the risk of repeating myself, because this is so important: Imagination and feeling follow your beliefs. It is not the other way around.» — Seth repite el orden causal advirtiendo él mismo que se repite.

«If— now, a brief innocuous-enough example — you meet an individual often enough and think, "He gives me a pain in the neck," it is surely no coincidence that you find yourself with a painful neck in future encounters with this person. The suggestion is quite a conscious one, however (emphatically), given by yourself and carried out not symbolically but most practically, most literally. In other words, the conscious mind gives its orders and the inner self carries them out.» — Seth ilustra con el dolor de cuello la ejecución literal, y no simbólica, de la sugestión consciente.

«In this existence you are physically oriented. Surely then the conscious physically oriented mind is the one that is meant to make deductions about the nature of physical reality. Otherwise you would have no free will.» — Seth deriva del libre albedrío la competencia de la mente consciente para deducir sobre la realidad física.

«In Western culture since the Industrial Revolution (after about 1760), the idea grew that there was little connection between the objects in the world and the individual. Now this is not a history book so I will not go into the reasons behind this idea, but will merely mention that it was an overreaction, in your terms at least, to previous religious concepts.» — Seth data en la Revolución Industrial la idea de que no hay conexión entre los objetos del mundo y el individuo, y la llama sobrerreacción a conceptos religiosos previos.

«Before that time man did believe that he could affect matter and the environment through his thoughts. With the Industrial Revolution, however, even the elements of nature lost their living quality in man's eyes. They became objects to be categorized, named, torn apart and» — Seth consigna la creencia anterior en el efecto del pensamiento sobre la materia y data en la Revolución Industrial la pérdida de la cualidad viva de la naturaleza; el folio parte la frase, que cierra con *examined*.

«You do not dissect a pet cat or dog, so when man began to dissect the universe in those terms he had already lost his sense of love for it. It became soulless for him. Only then could he examine it, you see, without qualm, and without being aware of the living voice that protested» — Seth adjudica la disección del universo a la pérdida previa del amor por él, y dice que así se volvió sin alma para el hombre.

«and so in his great fascination for what made things work, in his great curiosity to understand the heredity of a flower, say, he forgot what he could [also] learn by smelling a flower, looking at it, watching it be itself.» — Seth contrapone al estudio de la herencia de una flor lo que se aprende olerla y mirarla; el corchete es de Butts.

«So he examined "dead nature." Often he had to kill life in order, he thought, to discover its reality.» — Seth formula la paradoja del método: hubo que matar la vida para descubrir su realidad.

«You cannot understand what makes things live when you must first rob their life. And so when man learned to categorize, number and dissect nature, he lost its living quality and no longer felt a part of it. To some important extent he denied his heritage, for spirit is born into nature and the soul, and for a time resides in flesh.» — Seth adjudica a la categorización y la disección la pérdida de la cualidad viva y del sentimiento de pertenencia.

«Man's thoughts no longer seemed to have any effect upon nature because in his mind he saw himself apart from it. In an ambiguous fashion, while concentrating upon nature's exterior aspects in a very conscious manner, he still ended up denying the conscious powers of his own mind. He became blind to the connection between his thoughts and his physical environment and experience.» — Seth señala la ambigüedad: concentrado en lo exterior de la naturaleza, el hombre acabó negando los poderes conscientes de su propia mente.

«Nature became then an adversary that he must control. Yet underneath he felt that he was at the mercy of nature, because in cutting himself off from it he also cut himself off from using many of his own abilities.» — Seth describe el doble movimiento: la naturaleza vuelta adversario y el hombre a merced de ella por haberse cortado de ella.

«It was at this point that the nature of the conscious mind itself became so misunderstood, and those unrecognized or denied powers were assigned to unconscious portions of the self by ensuing schools of psychology. (With emphasis:) Very natural functions of the conscious mind, therefore, were assigned to the "underground" and cut off from normal use.» — Seth data ahí la adjudicación a lo inconsciente de funciones que él considera naturales de la mente consciente.

«10:29. Jane had been very well dissociated, with her delivery intense and often fast. She shook her head as she came out of trance» — Butts anota el estado de Roberts al salir del trance y la velocidad del dictado; es su modo de registrar cada sesión.

«I didn't have the slightest idea of what he was going to talk about tonight, but then I saw that he had one whole block of stuff to get through before he gave us any break» — Roberts, citada en estilo directo por Butts, declara no haber sabido de qué iba a hablar Seth esa noche; el folio impreso *• 70 •* parte la frase antes de esta línea.

«Because the conscious mind has been so stressed (while stripped of many of its characteristics), there is now an overreaction occurring in which normal consciousness is» — Seth sostiene que, despojada de sus características, la mente consciente provoca hoy una sobrerreacción; el corte de chunk parte la frase, que sigue *being put down, colloquially speaking*.

«Emotion and imagination are being considered as far superior. The displaced powers of consciousness are still being assigned to the unconscious, and great efforts are being made to reach what seem to be normally inaccessible areas of awareness. To this end drugs are utilized, cults set up, and there are methods and training manuals galore» — Seth describe la sobrerreacción contraria: emoción e imaginación tenidas por superiores, y los medios que se ensayan para alcanzar lo que parece inaccesible.

«Yet there is nothing basically inaccessible about such "inner knowledge or experience." It can all be quite conscious, and utilized to enrich the reality that you know. The conscious mind is not some prodigal child or poor relative of the self. It can quite freely focus into inner reality when you understand that it can. You, again, have a conscious mind. You can change the focus of your own consciousness» — Seth niega que el conocimiento interior sea inaccesible y devuelve a la mente consciente la capacidad de enfocar la realidad interna.

«There have been tyrannies propagated for various reasons by the race of man upon itself. One of the greatest, however, is the idea that the conscious mind does not have any touch with the fountains of its own being, that it is divorced from nature, and that the individual is therefore at the mercy of unconscious drives over which he has no control» — Seth llama tiranía a la idea de que la mente consciente no toca las fuentes de su propio ser y de que el individuo queda a merced de impulsos inconscientes.

«Man therefore feels himself powerless. If the purpose of civilization is to enable the individual to live in peace, joy, security and abundance, then that idea has served him poorly» — Seth mide la civilización por su fin declarado y dice que ese fin ha sido mal servido.

«When a man or a woman feels no connection between personal reality and experience and the surrounding world, then he [or she] loses even an animal's sense of pure competence and belonging. Your beliefs, once more, form your reality, shaping your life and all» — Seth sostiene que sin conexión percibida entre realidad personal y mundo se pierde hasta el sentido animal de competencia y pertenencia; el corchete *[or she]* es de Butts.

«All of the powers of your inner self are set into activation as a result of your conscious beliefs. You have lost a sense of responsibility for your conscious thought because you have been taught that it is not what» — Seth adjudica a las creencias conscientes la activación de los poderes del yo interior; el folio impreso parte la frase, que sigue *forms your life*.

«The whole following sentence to be underlined: And as long as you hold that conscious belief you will experience it as reality» — Seth dicta la instrucción tipográfica junto con la frase, que es el modo en que el volumen dice que el propio Seth marca subrayados y puntuación.

«Some of your beliefs originated in your childhood, but you are not at their mercy unless you believe that you are. Because your imagination follows your beliefs, you can find yourself in a vicious circle in which you constantly paint pictures in your mind that reinforce "negative" aspects in your life» — Seth admite el origen infantil de algunas creencias y niega que se esté a su merced salvo por creerlo.

«The only way out of it is to become aware of your beliefs, aware of your own conscious thought, and to change your beliefs so that you bring them more in line with the kind of reality you want to experience. Imagination and emotion will then automatically come into play to reinforce the new beliefs» — Seth da la salida del círculo: advertir las creencias propias y cambiarlas, y deja que imaginación y emoción refuercen las nuevas.

«the first important step is to realize that your beliefs about reality are just that — beliefs about reality and not necessarily attributes of reality» — Seth distingue creencia sobre la realidad de atributo de la realidad, y remite a la sesión 614 del capítulo dos.

«You must make a clear distinction between you and your beliefs. You must then realize that your beliefs are physically materialized. What you believe to be true in your experience is true» — Seth separa al sujeto de sus creencias y afirma que lo que se cree verdadero en la experiencia lo es.

«To change the physical effect you must change the original belief — while being quite aware that for a time physical materializations of the old beliefs may still hold» — Seth advierte que la materialización de la creencia vieja puede persistir un tiempo tras el cambio.

«I mentioned (in the 619th session) a game in which you playfully adopt an idea that you want to materialize, then imagine it happening in your mind. Know that all events are mental and psychic first and that these will happen in physical terms, but do not keep watching yourself. Continue with the game» — Seth propone el juego de adoptar la idea deseada e imaginarla, y remite a la sesión 619.

«Now: Much has been written saying that if imagination and will power are in conflict, imagination will win. Now I tell you, if you examine yourself you will find (deeper and louder) that imagination and will power are never — underlined twice — in conflict. Your beliefs may conflict, but your imagination will always follow your will power and your conscious thoughts and beliefs» — Seth objeta la doctrina de que la imaginación vence a la voluntad y sostiene que la imaginación sigue siempre a la voluntad y a las creencias conscientes.

«Let us take a simple example: You are overweight. You have tried diets to no avail. You tell yourself that you want to lose weight. You follow what I have said so far. You change the belief. You say, "Because I believe I am overweight, I am, so I will think of myself at my ideal weight." But you find that you still overeat. In your mind's eye you still see yourself as overweight, imagine the goodies and snacks, and in your terms "give in" to your imagination — and you think that will power is useless and conscious thought powerless» — Seth abre el ejemplo del sobrepeso, donde el cambio declarado de creencia no altera la conducta.

«In all of these cases the ideas will be conscious. You have entertained them often and your imagination and emotions are in league with them, and not in conflict» — Seth insiste en que esas creencias son conscientes y que imaginación y emoción las acompañan en vez de oponérseles.

«But pretend that you go beyond this point. In sheer desperation you say. "All right, I will examine my beliefs further!" Now this is a hypothetical case so you may find one of innumerable beliefs. You may, for instance, find that you believe you are not worthy, and hence should not look attractive. Or that health means physical weight and it is dangerous to be slim» — Seth enumera dos de las creencias que el examen puede sacar a la luz bajo el sobrepeso: la indignidad y el peso entendido como salud; el folio impreso corta aquí la enumeración, que sigue con el peso como protección.

«Or you may find that you feel — and believe that you are — so vulnerable that you need the weight so people will think twice before they shove you around» — Seth añade la tercera creencia posible, el peso como defensa ante los demás; la línea arranca después del folio que parte la enumeración.

«Now: You may be poor. Following my suggestions, you may try to alter the belief and say, "My wants are taken care of and I have a great abundance." Yet you may still find yourself unable to meet your bills. Imaginatively you may see the next bill coming, with you unable to pay it. "I will have enough money," you say. "This is my new belief." But nothing changes so you think, "My conscious thoughts mean nothing» — Seth abre el segundo ejemplo, el de la pobreza, donde la afirmación de abundancia no altera las cuentas.

«Yet upon examination of your beliefs you may find a deep conviction of your own unworthiness. You may find yourself thinking, "I am no one to begin with," or 'The rich get richer and the poor get poorer," or, "The world is against me," or, "Money is wrong. People who have it are not spiritual." You may discover, again, one of numerous beliefs that all lead to the fact that you do not want to have money or are afraid of it» — Seth lista las creencias que el examen descubre bajo la pobreza, entre ellas la de que el dinero es impío.

«Yet if you examine your beliefs more carefully you will find one of many possible beliefs, such as, "I'm afraid to remember my dreams," or, "My dreams are always unpleasant," or, "I'm afraid to know what I dream about," or, "I want to remember my dreams but — they may tell me more than I want to know» — Seth enumera los temores que el examen descubre bajo el olvido de los sueños.

«In this case also your reality colors your beliefs, and your experience is a direct result of your conscious attitudes. By such attitudes as these just mentioned you put clamps upon your inner self, purposely hamper your experience, and reinforce beliefs in the negative aspects of your being» — Seth adjudica a la actitud consciente el freno puesto al yo interior.

«Only by examining these ideas of your own can you learn where you stand with yourself. Now I do not mean to stress the negative by any means, so I suggest that you look to those areas of your life in which you are pleased and have done well. See how emotionally and imaginatively you personally reinforced those beliefs and brought them to physical fruition — realize how naturally and automatically the results appeared» — Seth pide mirar también las áreas logradas de la vida y ver cómo se reforzaron esas creencias.

«Catch hold of those feelings of accomplishment and understand that you can use the same methods in other areas» — Seth cierra el dictado pidiendo trasladar a otras áreas el método que ya funcionó.

«You may be trying to remember your dreams — another example. You may give yourself appropriate suggestions each night, only to» — Seth abre el tercer ejemplo, el del recuerdo de los sueños; el folio impreso parte la frase, que sigue *awaken again with no memory of them*.

«awaken again with no memory of them. You may say, "Consciously I want to remember my dreams, but my suggestions do not work. Therefore what I want on a conscious level has little significance» — Seth cierra el ejemplo con la conclusión que el lector saca, de que lo consciente poco importa; la línea arranca después del folio que parte la frase.

«You also communicate your beliefs to others, of course. When visitors enter your home, they do not see it exactly as you do because they also view it through the screen of their beliefs. In your own environment however your personal beliefs will usually predominate» — Seth extiende la tesis al entorno compartido: la visita ve la casa por la pantalla de sus propias creencias, y en la casa propia predominan las del dueño.

«People with like ideas reinforce each other's beliefs. You may meet with some misunderstanding when you suddenly decide to change your reality by changing your beliefs — according to the circumstances, you may be going in a completely different direction than the group to which you belong. The others may feel it necessary to defend ideas that all of you previously took for granted. In such cases your beliefs merged. Each individual has his or her own ideas about reality for reasons that seem valid. Needs are met. When you abruptly change your beliefs, then in the group you no longer have the same position — you are not playing that game any longer» — Seth describe la fricción del grupo ante quien cambia de creencias: los otros defienden lo que antes se daba por sentado.

«In the group, you may suddenly cease to provide for the others a need that you satisfied earlier. This affects both intimate behavior and, say, social interactions» — Seth señala que el cambio deja de satisfacer la necesidad que el sujeto cubría en el grupo.

«For a time then you may experience a feeling of loss as you move from one group of beliefs to another. However, others, sharing your new beliefs, will gravitate toward you and you to them. I will say more about» — Seth anuncia el duelo del cambio de grupo y la gravitación de quienes comparten las creencias nuevas; el folio parte la frase, que sigue *this later in the book*.

«this later in the book, but it explains for example why a diet-watcher, suddenly determined to lose weight, may meet with veiled or even open resistance from family or friends; why the person who makes new resolutions may find himself baffled by associates' ridicule; why the alcoholic trying not to drink finds others tempting him quite openly, or teasing him into indulgence by hidden tactics» — Seth aplica la fricción al que adelgaza, al que se propone algo nuevo y al alcohólico que deja de beber; la línea arranca después del folio.

«When someone who has been ill starts on the road to recovery through changing his beliefs, he may be quite surprised to find even his dearest allies suddenly upset, reminding him of the "reality" of his dire state for the same reasons» — Seth extiende la resistencia del entorno al enfermo que mejora.

«New paragraph: Because beliefs form reality — the structure of experience — any change in beliefs altering that structure initiates change to some extent, of course. The status quo which served a certain purpose is gone, new elements are introduced, another creative process begins. Because your private beliefs are shared with others, because there is interaction, then any determined change of direction on your part is felt by others, and they will react in their own fashion» — Seth dicta la marca de párrafo junto con la idea: todo cambio de creencia rompe el statu quo y los demás lo sienten.

«You are setting out to experience the most fulfilled reality that you can. To do this you have, hopefully, begun to examine your beliefs. You may want others to change. In doing so you begin with yourself. I told you (in the 619th session) to imagine a game in which you see yourself acting in line with the new desired belief. As you do so, see yourself affecting others in the new fashion» — Seth manda empezar por uno mismo y remite otra vez a la sesión 619 y a su juego.

«10:01.) See them reacting to you in the new way. This is highly important because telepathically you are sending them interior messages. You are telling them that you are changing the conditions and behavior of your relationship. You are broadcasting your altered position» — Seth atribuye a la telepatía la transmisión del cambio de creencia a los demás.

«Some will be quite able to understand you at that level. There may be those who need the old framework, and someone, if not you, to play the part you played before. Those people will either drop out of your experience or you must drop them from yours» — Seth consigna que quien necesita el marco viejo saldrá de la experiencia propia o habrá que sacarlo.

«Once more, if you think of daily life as an ever-moving three-dimensional painting with you as the artist, then you will realize that as your beliefs change so will your experience. You must accept the idea completely, however, that your beliefs form your experience. Discard those beliefs that are not bringing you those effects you want. In the meantime you will often be in the position of telling yourself that something» — Seth da la figura del cuadro tridimensional con el sujeto por pintor; el folio parte la frase, que sigue *is true in the face of physical data that seems completely contradictory*.

«desk is piled with bills. You must realize that you are the one who produced that "physical evidence" that still faces you, and you did so through your beliefs» — Seth adjudica al lector la evidencia física que lo contradice; la línea arranca después del folio que parte la frase, que en la plana anterior decía que se vive en la abundancia y libre de necesidad.

«So as you alter the belief, the physical evidence will gradually begin to "prove" your new belief as faithfully as it did your old one. You must work with your own ideas. While there are general categories of beliefs, and general reasons for them, you must become personally aware of your own, for no one person is completely like any other. The old beliefs served a purpose and fulfilled a need» — Seth sostiene que la evidencia física probará la creencia nueva como probó la vieja, y concede que la vieja servía a un propósito.

«As mentioned earlier you may have believed that of itself poverty was more spiritual than abundance, or that you were basically unworthy and should therefore punish yourself by being poor» — Seth recuerda dos creencias posibles bajo la pobreza y remite a la sesión 614 del capítulo dos.

«According to your energy, power and intensity, you can help change the beliefs of many people, of course» — Seth admite que las creencias ajenas pueden cambiarse según la energía y la intensidad propias.

«In your daily physical life you are usually concerned simply with changing your beliefs about yourself, and then changing the beliefs others hold about you. You will find conflicting beliefs within yourself and you must become aware of these. As an example, you may believe that you want to understand the nature of your inner self—you may tell yourself you want to remember your dreams, but at the same time still hold a belief in the basic unworthiness of the self, and be quite frightened of remembering your dreams because of what you might find there» — Seth describe el conflicto entre querer conocer el yo interior y temer lo que se halle.

«It does no good in such a case to bemoan the situation and say, "I want to understand myself but I'm frightened that I will not like what I find." You yourself must change your beliefs. You must stop believing that the inner self is a dungeon of unsavory repressed emotion. It does contain some repressed emotion. It also contains great intuition, knowledge, and the answers to all of your questions» — Seth objeta la imagen del yo interior como mazmorra de emoción reprimida: concede la represión y le añade intuición y respuestas.

«Listen to your own conversation as you speak with friends, and to theirs. See how you reinforce each other's beliefs. See how your imaginations often follow the same lines. All of this is quite out in the open if you realize that it is» — Seth manda oír la propia conversación para ver el refuerzo mutuo de las creencias.

«Almost everyone in this society is acquainted with the old suggestion, "Every day, in every way, I am getting better and better."* Now that is an excellent suggestion, given by the conscious self to other portions of your being. The results of such a suggestion would also follow your conscious beliefs, however» — Seth cita la autosugestión famosa y la condiciona a las creencias conscientes de quien la repite; el asterisco es la llamada de la nota de Butts, releída en el crudo.

«Earlier I used, "I am a dependable parent," as an example of a belief. (See the 618th session in Chapter Three.) If to you this means, "I give great attention to seeing that my children brush their teeth, eat enough, and perform properly," then you will interpret the "better and better" suggestion in that light» — Seth muestra que la misma sugestión se interpreta según lo que la creencia significa para cada quien, y remite a la sesión 618 del capítulo tres.

«If the belief means to you that love for children is best expressed in those terms, if you feel that there is something embarrassing about expressing affection directly, then the "better and better" suggestion may only reinforce that belief» — Seth señala que la sugestión puede reforzar justamente la creencia que estorba.

«You may become more and more efficient in that manner. This is why it is vital that you examine your beliefs for yourself and understand what they mean to you personally. If, using that example, you suddenly begin to realize your position and begin to express your love to your children directly, you may find them quite surprised, delighted but confused. It may take them a while to understand your reactions, but as the old reality had a cohesiveness so will the new» — Seth pide examinar qué significa cada creencia para uno mismo, y describe la sorpresa de los hijos ante el afecto expresado directo.

«You must therefore understand and examine your beliefs, realize that they form your experience, and consciously change those that do not give the effects you want. In such an examination you will be aware of many excellent beliefs that work for you. Trace these through. See how they were followed by your imagination and emotions. If possible, look in your own past for points where recognizable new ideas came to you and beneficially changed your experience» — Seth manda rastrear también las creencias que funcionan y buscar en el pasado los puntos donde una idea nueva cambió la experiencia.

«Ideas not only alter the world constantly, they make it constantly» — Seth cierra el capítulo con la fórmula de que las ideas no solo alteran el mundo sino que lo hacen.

«Dictation: Let us go on to discuss the relationship between the inner self, your conscious beliefs, and your most intimate physical creation —your human image» — Seth anuncia el asunto del capítulo siguiente, la imagen humana como creación física más íntima.

«the conscious mind is a portion of the inner self; that part that surfaces, so to speak, and meets physical reality more or less directly» — Seth define la mente consciente como la porción del yo interior que aflora y encara la realidad física; el troceo desplaza la capitular y la imprime dentro de la palabra (*As Cmentioned*).

«Therefore the conscious mind holds in ready access the information that you require for effective day-to-day living. It is not necessary that you hold in steady consciousness data that does not directly apply to what you consider your physical reality at any given "time." (Pause, one of many.) As soon as the need for such data — aid, information, or knowledge — arises, then it is immediately forthcoming unless your own conscious beliefs cause a barrier» — Seth adjudica a la mente consciente solo el dato aplicable a la vida física, y pone la creencia como única barrera al resto.

«The exquisite, precise and concentrated focus of your conscious mind is quite necessary in physical life. It is because of this highly selective quality that you can "tune into" the particular range of activity that is physical» — Seth llama selectividad a la cualidad que permite sintonizar el rango físico.

«In their own way, animals also possess this selective consciousness. They also focus their attention in very specific directions, perceiving from a vast general field of perception stimuli that is "recognized" and accepted in an organized manner» — Seth extiende la selectividad a los animales.

«New sentence: Because your mind in life is connected with the brain and the physical organism, it is automatically attuned to corporeal reality, and to some extent of course it ignores some nonphysical data that lies within any given field of perception. Quite simply, it does not allow it into its organizing perceptions. It [the data] is then blocked out» — Seth dicta la marca de frase nueva y sostiene que la mente atada al cerebro bloquea el dato no físico; el corchete es de Butts.

«Again, this is quite necessary. There is some information and data that does not "apply" to physical reality. Some of it is perceived by "non-physical entities" who organize it into their system of reality, where it does have meaning, but we will not be concerned with it here» — Seth adjudica parte de ese dato a entidades no físicas que lo organizan en su propio sistema, y declara el asunto fuera de este libro.

«While you are physical then you will always be concentrating upon certain data to the exclusion of other data. In other kinds of realities you may ignore the physical system entirely, however, focusing instead upon those systems of existence that are not now recognized within your own» — Seth sostiene que en otras realidades se ignora el sistema físico igual que aquí se ignoran los otros.

«In your present life the conscious mind assesses physical reality and has behind it all the energy, power and ability of the inner self at its disposal. Any information that it requires will be available. Its job is to assess that reality effectively, using that fine focus mentioned earlier. (See Chapter Two.) Because of its character, consciousness, or the conscious mind, cannot be swamped by too much detail, too much information» — Seth pone toda la energía del yo interior a disposición de la mente consciente y niega que esta pueda ser anegada de detalle.

«The conscious mind is itself developing and expanding. It is not a thing. It learns through experience and through the effects of its behavior. The inner self brings about whatever results the conscious mind desires» — Seth niega que la mente consciente sea una cosa y la describe aprendiendo por experiencia.

«It does not leave the conscious mind at loose ends nor isolate it from the fountains of its own being. Because the conscious mind is part of the inner self, it is obviously made of the same energy, filled with the same vitality, and revitalized by the deep sources of creativity from which all being emerges» — Seth niega el aislamiento de la mente consciente respecto de las fuentes de su propio ser.

«You must understand that it is not cut off from the inner self. The inner self keeps the physical body alive even as it formed it. The miraculous constant translation of spirit into flesh is carried on with inexhaustible energy by these inner portions of being, but in all cases the inner self looks to the conscious mind for its assessment of the body's condition and reality, and forms the image in line with the conscious mind's beliefs» — Seth describe la traducción constante de espíritu en carne y hace que el yo interior tome del consciente la evaluación del cuerpo.

«So — once more — you form reality through your beliefs, and your most intimate production is your physical body. Your beliefs about it are constantly fed into inner data. You organize on an unconscious level the atoms and molecules that compose your cells to form your body. But the blueprint is made by your conscious beliefs. To change your body you change your beliefs, even in the face of physical data or evidence that conflicts» — Seth llama al cuerpo la producción más íntima y pone la creencia consciente como plano de obra.

«You each have a body and you each have a consciousness. You can practice with these ideas by applying them to your body. For now we are taking into consideration the fact that, generally speaking, you are not going to make yourself five physical feet taller if you are a grown adult» — Seth acota la tesis con las leyes físicas: un adulto no se hará cinco pies más alto; el corte de chunk parte la frase, que sigue *already*.

«In that context you can even appear taller, and affect others as if vou were — which would usually be what you wanted in any case under the circumstances. But except for some conditions which will be mentioned later, you can become healthy if you are ill, slim if you are overweight, gain weight if you prefer, or alter your physical image in profound fashion through the use of your ideas and beliefs» — Seth acota el alcance del cambio físico y enumera lo que sí considera alterable; el troceo imprime *vou* por *you*.

«They form the blueprint by which you make your body, whether you have known this or not. Your body is an artistic creation, formed and constantly maintained at unconscious levels, but quite in line with your beliefs about what and who you are» — Seth llama al cuerpo creación artística mantenida en niveles inconscientes conforme a la creencia.

«Now: Dictation: You constantly give yourself suggestions about your body, your health or ill health. You think about your body often, then. You send a barrage of beliefs and instructions to the inner self that affect your physical image. As I mentioned earlier, your thoughts have a very definite vital reality» — Seth describe el bombardeo constante de creencias e instrucciones que el sujeto manda a su propio yo interior.

«Beliefs are thoughts reinforced by imagination and emotion concerning the nature of your reality» — Seth define la creencia como pensamiento reforzado por imaginación y emoción.

«Now thoughts in general possess an electromagnetic reality, but whether you know it or not, they also have an inner sound value» — Seth añade al pensamiento, junto a la realidad electromagnética, un valor de sonido interior.

«You know the importance of exterior sound. It is used as a method of communication, but it is also a by-product of many other events, and it affects the physical atmosphere. Now the same is true about what I will call inner sound, the sound of your thoughts within your own head» — Seth traslada al sonido interior lo que dice del exterior.

«Inner sounds have an even greater effect than exterior ones upon your body. They affect the atoms and molecules that compose your cells» — Seth adjudica al sonido interior un efecto mayor que el del exterior sobre átomos y moléculas.

«In many respects it is true to say that you speak your body, but the speaking is interior» — Seth formula que uno habla su propio cuerpo, y que ese habla es interior.

«The same kind of sound built the Pyramids, and it was not sound that you would hear with your physical ears. Such inner sound forms your bone and flesh. The sound exists connected with but quite apart from the mental words you use in thinking» — Seth adjudica a ese sonido inaudible la construcción de las pirámides y lo separa de las palabras mentales.

«It does not matter in which language you are addressing yourself, for example. The sound is formed by your intent, and the same intent — I am putting this simply now — will have the same sound effect upon the body regardless of the words used» — Seth declara el sonido formado por la intención y no por la lengua en que se piensa.

«But usually you think in your own language, and so in quite practical terms the words and the intent merge. For all practical purposes then the two are one. When you say, "I am tired," mentally you are not only giving silent messages to yourself— I say messages rather than message because the general statement is broken down; many portions of the body must be affected before you feel tired — but beside this the» — Seth concede que en la práctica palabra e intención se funden, y analiza el *estoy cansado* como mensaje repartido por el cuerpo; el folio parte la frase, que sigue *inner sound value of the messages*.

«inner sound value of the messages automatically affects the body in just that way» — Seth cierra la frase partida por el folio adjudicando el efecto al valor de sonido interior del mensaje.

«What should you do, then, if you find yourself feeling tired? This is your conscious assessment of your body's reality at a given time. You want to change it so you do not reinforce it. Instead you say mentally that the body can now begin to rest and refresh itself. You take your initial judgment for granted then without restating it, and instead suggest the remedy be carried out» — Seth da el procedimiento práctico: no reiterar el juicio sobre el cansancio y sugerir en cambio el remedio.

«You can, if the conditions warrant, physically rest by lying down or making whatever adjustments seem appropriate. If none are possible then several such suggestions — that the body can refresh itself— will give you benefit. To tell yourself over and over that you are tired, however, reinforces the condition» — Seth contrapone la sugestión de refresco a la repetición del cansancio, que refuerza la condición.

«The inner sound value of the countering suggestion automatically begins to refresh the body. It is fashionable now to think about noise pollution, yet the same kind of circumstances occur with inner sound, particularly when your inner thoughts are self-contradictory, scrambled and» — Seth compara el pensamiento interior revuelto con la contaminación sonora; el corte de chunk parte la frase, que sigue *random*.

«11:23.) Diverse and highly conflicting instructions are then given to die body. As you should know, the body's inner environment changes constantly, and it is you who change it. Change is quite necessary and as a rule the body's overall balance is maintained. But the directions that you give are often not clear or advantageous, and your beliefs largely determine the kind of information you send to that environment» — Seth adjudica a la creencia el tipo de instrucción que se manda al ambiente interno del cuerpo; el troceo imprime *die body* por *the body*.

«The inner self always attempts to maintain the body's equilibrium and health, but many times your own beliefs prevent it from coming to your aid with even half of the energy available to it. Often only when you are in dire straits do you open up the doors to this great energy, when it is much too clear that your previous beliefs and behavior have not worked» — Seth sostiene que la creencia impide al yo interior acudir con toda su energía, y que solo el apuro abre esa puerta.

«You have at your disposal the means to insure your health. My friend Joseph (as Seth calls me) brought up a point concerning this before our session. He wanted to know why so many in this country wore glasses» — Seth recoge la pregunta que Butts —a quien él llama Joseph— le hizo antes de la sesión sobre el uso de anteojos.

«He wondered if people unacquainted with glasses and suddenly introduced to them would develop a need for them; and they would. Many individuals are given glasses to correct an eye difficulty at an early age. Left alone, in many cases, the eyes would correct themselves» — Seth sostiene que quien no conoce los anteojos desarrollaría la necesidad de ellos al recibirlos, y que muchos ojos se corregirían solos.

«The glasses can impede any such self-correction by providing a crutch that further weakens eye muscles, for example, and instead fixes the condition. When you believe that only glasses will correct poor vision then only glasses will» — Seth adjudica a los anteojos el debilitamiento del músculo y la fijación de la condición, y liga el remedio a la creencia.

«Instead you must discover the reason for the belief behind the physical poor function or» — Seth manda buscar la creencia detrás de la función pobre; el renglón parte aquí la palabra *non-function*.

«and if this is done the condition will automatically clear up. Now for most people it is easier to get glasses» — Seth anticipa la resolución automática de la condición y concede que para casi todos es más fácil comprar anteojos.

«Tell him that my energy has always been available to him. He can use it freely and fully. It will not negate or block out my existence. It is available at all times, and it is also his by right, and mine by right. It belongs to all beings by right. It is simply manifested in many ways at many times» — Seth dirige a Butts un mensaje sobre Roberts —a quien llama Ruburt— y declara su energía disponible para todos los seres por derecho, sin que el uso la anule.

«To be healthy you must believe in health. A good physician is a changer of beliefs. He will replace an idea of illness with one of health. Whatever methods or drugs he uses will not be effective unless this change of belief takes place» — Seth define al buen médico como cambiador de creencias y condiciona a ese cambio la eficacia de método y fármaco.

«Unfortunately, when man became a labeller he also made maps, so to speak, of great complexity, categorizing various diseases with greater effectiveness than ever before. He studied dead tissue to discover the nature of the disease that killed it. Physicians began to think of men as carriers of disease and diseases — which, in certain terms, they [the physicians] did themselves create through some new medical procedures» — Seth adjudica al afán clasificador el estudio del tejido muerto y la idea del hombre como portador de enfermedades; el corchete *[the physicians]* es de Butts.

«The old medicine men often dealt far more directly with the patient himself, and understood the nature of beliefs and the prime importance of suggestion» — Seth contrapone a eso el trato directo de los viejos hombres-medicina con el paciente y su manejo de la sugestión.

«The present medical profession is sadly hampered because of its own beliefs. Often it operates as a framework in which poor health and disease are not only accepted as normal, but the concepts behind them strengthened. Here you have again, as in psychoanalysis, a hide-and-seek arrangement in which both doctor and patient take part» — Seth describe el marco médico como un juego de escondite entre médico y paciente, y remite a la sesión 616 del capítulo dos.

«Both believe they need the other, of course. Behind this is the psychic pattern of beliefs in which the patient often assigns to the doctor the powers of knowledge and wisdom that his beliefs have taught him he does not have. Knowing otherwise, the patient still wants to consider» — Seth adjudica al paciente la entrega al médico del saber que sus creencias le niegan a sí mismo; el folio parte la frase, que sigue *the doctor omnipotent*.

«Not only this, but the medical profession often provides blueprints for diseases, and the patient too often tries them on for size. This is not to say that the medical profession often is not of great aid and benefit, but within the value system in which it operates much of its positive influence is negated» — Seth dice que la profesión provee planos de enfermedad, y a la vez concede su ayuda y su beneficio.

«Because they are held in such high esteem, the suggestions given by doctors are paid particular attention. The patient's emotional condition is such that he or she readily accepts statements made under such circumstances less critically than usual» — Seth adjudica a la estima del médico la aceptación poco crítica de sus enunciados.

«The naming and labelling of "diseases" is a harmful practice that to a large extent denies the innate mobility and ever-changing quality of the psyche as expressed in flesh. You are told that you have "something." Out of the blue "it" has attacked you, and your most intimate organs, perhaps. You are usually told that your emotions or beliefs or system of values have nothing to do with the unfortunate circumstances that beset you» — Seth llama práctica dañina al nombrar y etiquetar enfermedades, porque niega la movilidad innata de la psique en la carne.

«10:08.) The patient, therefore, often feels relatively powerless and at the mercy of any stray virus that might come along. The facts are that you choose even the kind of illness that you have according to the nature of your beliefs. You are immune from ill health as long as you believe that you are» — Seth sostiene que se elige hasta el tipo de enfermedad conforme a la creencia, y que se es inmune mientras se crea serlo.

«These are quite practical statements. Your body has an overall body consciousness filled with energy and vitality. It automatically rights any imbalances, but your conscious beliefs also affect this body consciousness. Your muscles believe what you tell them about themselves. So does every other portion of your physical body» — Seth atribuye al cuerpo una consciencia propia que endereza desequilibrios, y la hace permeable a la creencia consciente.

«While you believe that only doctors can cure you, you had better go to them, because in the framework of your beliefs they are the only people who can help you. But the framework itself is limiting; and again, while you may be cured of one difficulty, you will only replace it with another as long as your beliefs cause you to have physical problems» — Seth concede que dentro del marco de la propia creencia solo el médico cura, y acota que el marco mismo limita.

«Now the same applies to what is frequently called spiritual healing. If through the concentrated use of psychic energy your body is cured by such a healer, you will also simply trade those symptoms for others unless you change your initial beliefs. Now sometimes a healer or a doctor, with his effectiveness in healing a condition, will show you by inference that the healing energy was always within yourself, and this realization may be enough to allow you to change your beliefs about health entirely» — Seth aplica la misma objeción a la curación llamada espiritual y admite que el curador puede mostrar que la energía estaba en uno mismo.

«In such a case you will realize that your previous ill health was caused by your belief. If you have any physical problems, concentrate instead upon the healthy portions of your body and the unimpeded functions that you have. In the healthy areas, your beliefs are working for you» — Seth manda concentrarse en las porciones sanas del cuerpo, donde la creencia trabaja a favor.

«Upon the patient a doctor often assigns and projects his own feelings of helplessness against which he combats. The interactions continue with the patient trying to please the doctor, and at best merely changing from one group of symptoms to another. Far too often the doctor shares the patient's unshakable belief in poor health» — Seth invierte la proyección y se la adjudica también al médico, que comparte la creencia del paciente en la mala salud.

«The unharmonious sounds have become a part of that portion of the body as a result of the inner sound of your own thought-beliefs. That is why it is vital that you not reinforce these inner sounds through repeating the same negative suggestions to yourself. Verbal suggestions are translated into inner sound. This passes through your body in somewhat the same way that some kinds of light do» — Seth manda no reforzar el sonido interior discordante con la sugestión negativa repetida.

«Now: While you are physical creatures, then your perceptions must be largely physically oriented. Even your bodies exist in other terms than you usually suppose» — Seth acota la percepción física y niega que el cuerpo sea solo lo que se percibe.

«You perceive them as objects, with bulk, composed of bone and flesh. They also have "structures" of sound, light, and electromagnetic properties that you do not perceive. These are all connected with the physical image that you know. Any physical disabilities will show themselves in these other "structures" initially» — Seth añade al cuerpo estructuras de sonido, luz y propiedades electromagnéticas donde la dolencia se muestra primero.

«The sound, light, and electromagnetic patterns give strength and vitality to the physical form that you recognize. They are more mobile than the physical body, and even more susceptible to the changing pattern of your own thought and emotion» — Seth hace esas estructuras más móviles que el cuerpo y más sensibles al pensamiento y a la emoción.

«I told you that thoughts are translated into this inner sound, but thoughts always attempt to materialize themselves also. As such they are incipient images, collectors of energy. They build up their own embry-onic form until it is in one way or another physically translated» — Seth llama a los pensamientos imágenes incipientes y colectores de energía que buscan traducirse en materia.

«Mental images therefore are extremely powerful, combining inner sound and its effects with a clear mental picture which will seek physical form. Your imagination adds motivating and propelling power to such images, and so you will find that many of your beliefs are entertained by you in an inner visual manner. They will have mental pictures connected with them» — Seth adjudica a la imaginación la fuerza propulsora de esas imágenes y liga cada creencia a un cuadro mental.

«One such image may represent one particular belief or it may stand for several. As you make lists of your beliefs you will find some of these pictures coming into your mind. Look at them as you would a painting you have created. If you do not like what you see then quite consciously change the picture in your mind» — Seth manda mirar esas imágenes como cuadros propios y cambiarlas conscientemente si no gustan.

«These images are interior, yet because they are so a part of your beliefs you will see them exteriorized also in your experience» — Seth sostiene que las imágenes interiores se exteriorizan en la experiencia.

«10:48.) Let me give you a simple example. You have a sore toe. Now and then you see it quite clearly in your mind. You may find yourself looking at the toe more frequently than usual, and you may also find yourself picking out from the populace anyone who is not walking properly. These people might escape your notice ordinarily, but suddenly the world seems to be full of sore toes» — Seth ilustra con el dedo lastimado cómo la atención puebla el mundo de dedos lastimados.

«We are dealing to make a point with a belief already made physical. But if you continued such concentration the toe either would not heal or would develop into a worse condition. Behind all this, of course, would be the belief that caused the difficulty; but once you have brought about a group of symptoms you must be very careful that you do not begin to view your field of reality from that position. When you do, you add both inner and outer images that reinforce the condition» — Seth advierte contra mirar el campo de la realidad desde la posición del síntoma ya producido.

«There is light then that you do not see with physical eyes, as there is sound that you do not hear with your ears. These combine to mentally form the physical image that you know, so you must work from the inside out. Your beliefs are your palette, using the analogy of a painting again. Your thoughts give the general outline of the reality that you physically experience. Your emotions will fill in the patterns with light» — Seth da la analogía del cuadro: la creencia es la paleta, el pensamiento el contorno y la emoción la luz.

«The sound of your inner thoughts is the medium that you actually use. This is far more than an analogy, however, for in simple terms it explains quite clearly the way in which your beliefs form your reality. In quiet moments the word "O-O-O-O-O-M-M-M-M-M," said slowly, mentally or aloud, will be of benefit in toning up your general physical condition. The sounds contain within them a built-in impetus toward energy and well-being, as I will explain shortly» — Seth propone la palabra que transcribe con oes y emes alargadas como tónico de la condición física general.

«As I mentioned (in the last session), inner sounds are extremely important. Each of the atoms and» — Seth remite a la sesión anterior y vuelve sobre el sonido interior; el corte de chunk parte la frase, que sigue *molecules that compose your body has its own reality in sound values*.

«molecules that compose your body has its own reality in sound values that you do not hear physically. Each organ of your body then has its own unique sound value too. When there is something wrong the inner sounds are discordant» — Seth adjudica a cada órgano un valor de sonido único y llama discordancia a lo que está mal; la línea arranca después del corte de chunk.

«Dictation: The body reacts not so much to physical sound as to the interior sounds into which the physical sounds are translated. As mentioned (in the last two sessions), it also reacts to sounds that have no physical "counterparts» — Seth sostiene que el cuerpo reacciona al sonido interior en que el físico se traduce, y también a sonidos sin contraparte física.

«There are certain properties within the structure of the chromosomes that must be activated by specific internal sound values. If this activation does not take place then the "attributes" latent within the chromosomes remain so» — Seth adjudica a valores internos de sonido la activación de propiedades latentes en los cromosomas.

«There are chains of influence that are actually composed of inner values of sound that thread together, as it were, the complicated inter-weavings of both the genes and chromosomes» — Seth describe cadenas de influencia de sonido que entretejen genes y cromosomas.

«Now: When you create a mental image in your mind it is composed of the same properties just mentioned. A mental image then is also a pattern of internal sound with electromagnetic properties imbued with certain light values. In a sense, and a very real one, the mental image is incipient matter; and any structure so composed, combining the electromagnetic sound and light values, will automatically try to reproduce itself in physical existence, or materialization. (Long pause.) There is a definite connection, then, with the nature of such images and the way in which your body itself is composed» — Seth llama a la imagen mental materia incipiente que trata de reproducirse en existencia física.

«Pause at 9:25.) Electrons, atoms, and molecules* all have their independent interior sound and light values. There are definite sounds produced when messages leap from your nerve ends.** It is very difficult to explain some of this, but there is "invisible" light, then, and inaudible sound, that affects your body and helps form the pattern about which it constantly emerges» — Seth atribuye valores de sonido y luz a electrones, átomos y moléculas, y postula luz invisible y sonido inaudible que forman el patrón del cuerpo.

«The body is obviously continually created during your present lifetime, in your terms. It is not a mechanism once created, then left to fend for itself. You were not given a certain amount of "life force" at birth that you use up as you go along, contrary to many schools of thought» — Seth niega que el cuerpo sea un mecanismo creado una vez y que la vida sea una dotación que se gasta, y dice que eso contradice a muchas escuelas.

«9:28.) The atoms and molecules within you are quite literally dying and being completely replaced all the time. You are being created physically each instant. Period. The body reacts to exterior sounds and to the stimuli brought to it by the physical senses. These patterns of reaction can be clearly shown. They are all that is presently observable, however, of far greater interactions that also occur» — Seth sostiene que el cuerpo se crea a cada instante y que lo observable es apenas parte de interacciones mayores.

«The activity of cells within the body also causes what you might call minute explosions of interior sound. (Long pause.) The electromagnetic and inner sound patterns are impinged upon by certain kinds of light. Together these all form the prototype upon which, and out of which, the physical body is formed» — Seth añade las explosiones diminutas de sonido interior de la actividad celular y la luz que impinge sobre el patrón, y llama a todo ello prototipo del cuerpo.

«These sound values are literally interwoven in an electromagnetic» — Seth declara esos valores de sonido entretejidos en un patrón electromagnético; el folio impreso corta aquí la frase, que sigue *pattern*.

«This is done by translating exterior stimuli into interior stimuli, but the physical carriers of the data are all that scientists or physicians have been able to follow thus far. The greater interactions have not been perceived, and the true story of the decoding of such messages (much louder abruptly) has not been understood» — Seth adjudica a científicos y médicos solo los portadores físicos del dato y declara no comprendida la decodificación de los mensajes.

«Now: (Pause.) The nerves are also composed of the same kind of interior structures as mentioned earlier (in this chapter): around, or rather from which, the physical nerves form. Here the exterior data is translated and broken down into inner terms. That is, it is decoded in terms of the internal sound, light, and electromagnetic patterns discussed before» — Seth pone estructuras interiores alrededor de las cuales se forman los nervios físicos, donde el dato exterior se decodifica.

«It then becomes usable information, even in terms of the atoms and molecules that compose the cells. The physical lapse that occurs between an incoming message (pause, frowning), and its intended destination does not occur on these other levels. The "interior message" gets to its destination ahead of the physical one» — Seth sostiene que el mensaje interior llega a destino antes que el físico.

«By the time the organism responds the inner patterns have already reacted, and this must and always does precede any physical response» — Seth hace reaccionar primero al patrón invisible y le adjudica el inicio de la respuesta física; el folio parte la frase, que sigue *to stimuli*.

«Therefore the invisible body pattern, composed of its interior light, sound and electromagnetic properties, reacts first, and actually initiates the later physical response» — Seth cierra la frase partida por el folio: el patrón corporal invisible reacciona primero.

«Slowly:) There is always this translation of exterior stimuli. The perceived lapse noted by scientists is of course the physical one (leaning forward, hand to closed eyes), caused by the "time" it takes the message to leap the nerve endings.* The interior translation however is simultaneous» — Seth concede el lapso medido por los científicos en el salto de la terminación nerviosa y declara simultánea la traducción interior.

«Now return in your mind to the situation of the near accident. That event with the car, its driver, and your own precarious position, exists as another structure beside the one that you physically see. It also — the event — exists in the terms mentioned earlier, in a reality composed of invisible light, inaudible sound, and electromagnetic patterns» — Seth hace del casi accidente una estructura doble, la que se ve y la de luz inaudible y sonido invisible.

«Consciously you react to the physical data — the noise, the squeal of brakes perhaps, the visual shock of seeing the car so close, but the entire inner reality of that scene or event is instantly "recognized" by what I refer to as your inner senses. (See the note at the end of the session.) These respond to the interior patterns I've told you about. The physical data is carried through the nerves with the necessary time lapses that must occur. These represent the temporal end of the spectrum of perception» — Seth adjudica a los sentidos internos el reconocimiento instantáneo del evento y pone el dato físico en el extremo temporal del espectro.

«Because you are flesh and blood creatures, the interior aspects of perception must have their physical counterparts. But material awareness and bodily response to it would be impossible were it not for these internal webworks» — Seth condiciona la respuesta corporal a esas tramas internas.

«Now before you see anything physically, you do so through these inner pathways. The interior perception activates the outside one. When you experience physical motion or activity, events or phenomena, you are becoming aware of the tail end of a long "series" of interior comprehensions. I am saying that all exterior events, including your own bodies with their insides, all objects, all physical materializations, are the outside structures of inside ones that are composed of interior sound and invisible light, interwoven in electromagnetic patterns» — Seth sostiene que el evento físico es la cola de una serie larga de comprensiones interiores.

«10:28.) Beneath temporal perception, then, each object and event exists in these terms, in patterns that interact with each other. On a physical level you seem to be separated from everything that is not yourself» — Seth declara aparente la separación entre el sujeto y lo que no es él.

«Pause.) On the interior level of which I have been speaking, all happenings and objects are connected. A movement or change in one affects others. You will physically respond to and recognize some of this alteration, as in the example of the near accident. But whether or not you are consciously aware of such activity, it changes the interior environment of your body through these inner pathways» — Seth conecta todos los sucesos y objetos en el nivel interior, se advierta o no el cambio.

«Your own thoughts and beliefs, having the same kind of inner reality, also transform the interior environments of others. The near-accident mentioned was a physical event but it was initially a mental one. It existed in this non-temporal reality then before, in your terms, it was physically materialized, perceived and reacted to» — Seth extiende a los demás la transformación de su ambiente interior por el pensamiento propio, y hace mental el casi accidente antes que físico.

«It was propelled from inner reality to outward reality through belief, emotion and imagination. Because you cannot see them, it may seem to you that these qualities are not as real, say, as an object. Physically you can only see the results of an emotion, for instance. You cannot hold it in your hands as you can a stone» — Seth adjudica a creencia, emoción e imaginación el impulso de lo interior a lo exterior, y concede que la emoción no se sostiene en la mano.

«Ideas represent your psychic intent. They generate emotion and imagination. These activate the interior patterns. They are the motive force of action (pause), the means by which all interior events are exteriorized. They are energy formed and directed, formulations of interior and exterior patterns of reality. They are a part of the creative force from which all realities spring» — Seth hace de las ideas el intento psíquico y la fuerza motriz por la que todo evento interior se exterioriza.

«Again, we run into difficulties in explanation simply because there are few verbal equivalents for what I am trying to say» — Seth declara el límite verbal de su propia exposición.

«Deliberately:) Imagination and emotions are the most concentrated forms of energy that you possess as physical creatures. Any strong emotion carries within it far more energy than, say, that required to send a rocket to the moon» — Seth llama a imaginación y emoción las formas más concentradas de energía del ser físico.

«Very forcefully.) Emotions, instead of propelling a physical rocket, for example, send thoughts from this interior reality through the barrier between nonphysical and physical into the "objective" world — no small feat, and one that is constantly repeated» — Seth adjudica a la emoción el cruce de la barrera entre lo no físico y lo físico.

«Dictation. (Pause. Then humorously:) An aside to you: Now, you see, I can speak in Time or out of it. Underline "Time» — Seth abre la sesión con un juego sobre la revista y dicta el subrayado; Butts anota que lo dice con humor.

«The physically alive body, its activities and condition, are directed through the beliefs of the conscious mind. The body, as explained in this chapter, also has "invisible" counterparts composed of the electromagnetic properties and the interior sound and light qualities» — Seth adjudica a la creencia consciente la dirección del cuerpo vivo y le añade sus contrapartes invisibles.

«These invisible structures preceded the emergence of the physical body. They also exist after the body's death. While the condition of the body is directed by the conscious mind in life, then, the idea or mental pattern for the body existed before the conscious mind's connection with the physical brain» — Seth pone esas estructuras antes del cuerpo y después de su muerte.

«The genes and chromosomes do not just happen to have within them the precisely definite coded information that will be needed. The data is impressed upon them from within. The identity exists before the form» — Seth niega el azar del código genético y pone la identidad antes de la forma.

«You could say that the identity, existing in another dimension entirely, plants the seed into the medium of physical reality from which its own material existence will spring» — Seth describe a la identidad sembrando desde otra dimensión la semilla de su existencia material.

«Therefore the inner self forms, first, the "invisible" body structure which will "later" emerge in flesh. At the event of this mental seeding, the conscious mind, in your terms, is obviously not connected with the brain, which has not yet been formed in flesh. The idea of the body is held and made physical by a conscious mind» — Seth sostiene que en la siembra mental la mente consciente aún no está unida a un cerebro.

«New paragraph: Consciousness then is not dependent upon physical perception, though this attribute does require an awareness immersed within a material form. While physical consciousness is sifted through the bodily apparatus, you are usually unaware of non-corporeal kinds because of that process. The general framework, properties and» — Seth dicta la marca de párrafo y niega que la consciencia dependa de la percepción física; el folio parte la frase, que sigue *characteristics of the body exist*.

«characteristics of the body exist, therefore, before its formation. In simple terms, you choose ahead of time the kind of body you will inhabit and impress. It may seem to you that you do not have any conscious control over your body's condition in life as you know it, much less before your birth. You have been taught that there is little connection between your thought and your body's activities» — Seth sostiene que el cuerpo se elige de antemano y consigna la enseñanza contraria, la de que pensamiento y cuerpo poco se tocan.

«9:29.) A man believing he has heart trouble will finally, through his own anxiety, affect the functioning of his "involuntary" system until his heart is definitely harmed if the belief goes unchecked. The conscious mind directs the so-called involuntary systems of the body, and not the other way around. No idea slips insidiously past your awareness to affect your involuntary system unless it fits in with your own conscious beliefs» — Seth invierte la dirección habitual: la mente consciente dirige los sistemas llamados involuntarios y nada pasa a ellos sin ajustar a la creencia.

«Once more, you will not be sick if you think you are well — but there may be other ideas that make you believe in the necessity for poor health» — Seth acota su propia fórmula: puede haber otras creencias que hagan necesaria la mala salud.

«You are not aware of how the body performs its many involuntary functions. The conscious mind could not handle all that data, but those functions perfectly mirror your consciously held ideas and beliefs» — Seth concede que la mente consciente no podría manejar ese dato y aun así hace a las funciones espejo de sus ideas.

«As I also mentioned (in the 614th session in Chapter Two), the conscious mind is not basically cut off from the inner self or from those deep inner sources of knowledge available to it. The aware mind is not any one event, for that matter; it represents various portions of the inner self that "surface" at any given time» — Seth niega el corte entre mente consciente y yo interior y describe la mente atenta como porciones que afloran.

«Within the basic framework of the body chosen before physical birth (for reasons that will be discussed later), the individual has full freedom to create a perfectly healthy functioning form. The form is, however, a mirror of beliefs, and will accurately materialize in flesh those ideas held by the conscious mind» — Seth deja plena libertad dentro del marco corporal elegido y hace del cuerpo un espejo de creencias.

«That is one of the body's primary functions. A sick body is performing that function then, in its way, as well as a healthy one. It is your most intimate feedback system, changing with your thought and experience, giving you in flesh the physical counterpart of your thought. So it is futile to become angry at a symptom, or to deride the body for its condition when it is presenting you with the corporeal replica of your own thought, as it was meant to do» — Seth llama al cuerpo sistema de retroalimentación y declara inútil el enojo contra el síntoma.

«It often seems, when such ideas as these are presented, that the ideal results in your terms would be perfection — "heaven on earth" — a state in which everyone would be healthy, wealthy, and wise» — Seth se plantea la objeción de que su doctrina llevaría al cielo en la tierra.

«provide you with the same kind of feedback. It is just as useless to berate your environment or your experience in it as it is to deride your body, for the same reasons» — Seth extiende al entorno y a la experiencia la inutilidad del reproche; la línea arranca después del folio que parte la frase.

«You are, however, in physical existence using your body as a medium for learning and expression. You are each unique. (Pause.) Many of you for your own reasons pursue courses that do not involve an even development of abilities, an overall balanced picture, for example, but choose to express and experiment with certain qualities to the exclusion of others. Such a course would not, in physical reality, present you with anything like a balanced picture of perfection» — Seth acota el ideal: hay quien elige desarrollar ciertas cualidades a costa de otras, y eso no da cuadro equilibrado.

«9:50.) Later in the book we will discuss other kinds of existence in which you are also involved; and these to some extent color your intents and purposes in physical life as you now understand it» — Seth anuncia otras existencias que colorean los propósitos de la vida física.

«If all of your beliefs, not just your "fortunate" ones, were not materialized, you would never thoroughly understand on a physical level that your ideas create reality. If only your "positive" beliefs were materialized then you would never clearly comprehend the power of your thought, for you would not completely experience its physical results» — Seth explica por qué también se materializa lo desfavorable: sin eso no se comprendería el poder del propio pensamiento.

«The conscious mind exists before material life and after it. In corporeal existence it is intertwined with the brain, and during physical life your earthly perceptions — your precise and steady focus within your particular space and time system — are dependent upon that fine alliance» — Seth pone la mente consciente antes y después de la vida material y liga la percepción terrena a su alianza con el cerebro.

«Pause.) Before physical birth then you form a mental concept of the body you will have. This image is impressed into matter in this way: You tune yourself into a highly specific dimension of reality. You form a physical structure that will have existence within that intensely concentrated area, that will have validity and actuality — that will come alive within those "frequencies» — Seth describe la impresión del concepto del cuerpo en la materia como una sintonía con frecuencias muy concretas.

«Now it is here that the seeming division in the self occurs, for in physical life the conscious mind must be connected with the brain, and in terms of time that organ itself must grow and develop. So all of your consciousness cannot be physically aware. The portion that must "wait for" the brain's development is the part you call in life "the conscious mind» — Seth sitúa ahí la división aparente del yo: la porción que espera el desarrollo del cerebro es la que se llama mente consciente.

«The other portions can be called the inner self. Now all of this inner self cannot become expressed even with its connection with the brain, since the brain must sift perception through the physical apparatus» — Seth llama yo interior al resto y acota que tampoco todo él se expresa.

«The brain with its bodily connections must deal with the time lapses that sensual perception always imply. The interior workings of the body, to be conscious, would have to deal with time sequences that would present the physically attuned consciousness with "mathematical" deductions and calculations far too numerous for it to handle. For example, it would have to keep conscious track of all the muscles, nerves, organs, cells, molecules and atoms, while manipulating the body in space and time» — Seth justifica la división por el volumen de cálculo que la consciencia física no podría atender.

«Therefore a seeming division occurs, in which a portion of the invisible conscious mind is connected with the physical brain, and a portion of it is free of that connection. That [latter] part forms what you think of as the involuntary system of the body» — Seth adjudica a la porción libre de conexión cerebral lo que se llama sistema involuntario; el corchete es de Butts.

«Again, it is important that you realize the initial nonphysical reaction to stimuli that sparks off all physical reactions. There is constant interplay and communication between the areas of consciousness that are connected to the brain and those that are not. The "deeper" purposes of the consciousness involved "circulate," sometimes arising in the awareness that is joined with die brain. Information coming from those deeper sources of the self, reaching the areas connected to the brain, will be interpreted according to the beliefs of that most physically» — Seth insiste en la reacción no física que enciende toda reacción física y describe la circulación entre las áreas de la consciencia; el troceo imprime *die brain* por *the brain* y el folio parte la frase.

«To some degree, such inner data will be colored by the current beliefs of that part of the self most directly confronting the physical world. Those beliefs, however, are also constantly being examined by the inner self» — Seth admite que el dato interior se colorea con las creencias de la parte más vuelta al mundo físico, y que el yo interior las examina.

«Quite literally, you live in the body of your beliefs. You perceive through the body of your beliefs. Your beliefs can increase your vision or diminish it. They can increase or diminish your hearing, or any sense function» — Seth da el título del capítulo hecho tesis: se vive y se percibe en el cuerpo de las creencias propias.

«Functions in this particular regard are habits. You simply forget how to hear properly, following your belief. All of the minute manipulations necessary to hearing are unconsciously repressed. The actual physical deterioration then does indeed follow. The deterioration however does not occur first, but after» — Seth llama hábito a la función y pone la deterioración después de la creencia, no antes.

«The physical apparatus itself, following your beliefs, will continue in health. You must understand, again, that your ideas and thoughts do not exist as phantoms or shadow images without substance. They are electromagnetic realities. They affect your physical being and they are automatically translated by your nervous system into the stuff of your flesh and of your experience» — Seth niega que las ideas sean fantasmas sin sustancia y las llama realidades electromagnéticas traducidas por el sistema nervioso.

«9:36.) Your conscious mind is meant to assess and evaluate physical reality, and to help you chart your course in the corporeal universe of which you are presently part. Other portions of your being, as mentioned (in the last session, for example), rely upon you to do this. All energy at the inner self s disposal is then concentrated to bring about the results asked for by the conscious mind» — Seth adjudica a la mente consciente el trazado del rumbo y hace que el yo interior concentre su energía en lo que ella pide.

«Your effective power of action follows the lines of your beliefs. To believe in your own weakness is to deny yourself the power of action» — Seth liga el poder de obrar a la creencia y hace de la creencia en la propia debilidad una renuncia a ese poder.

«When you rail against an unfavorable environment, or a situation or condition, basically — and underline the following phrase — you are not acting independently, but almost blindly reacting. You are reacting to events that seem to happen to you, and always in response to a situation» — Seth distingue obrar de reaccionar a ciegas, y dicta el subrayado de la frase.

«To act in an independent manner, you must begin to initiate action that you want to occur physically (emphatically) by creating it in your own being. This is done by combining belief, emotion and imagination, and forming them into a mental picture of the desired physical result. Of course, the wanted result is not yet physical or you would not need to create it, so it does no good to say that your physical experience seems to contradict what you are trying to do» — Seth da el procedimiento: crear el resultado en el propio ser combinando creencia, emoción e imaginación, sin oír la contradicción de lo físico.

«Pause.) Because ideas and beliefs have this electromagnetic reality, then, constant interplay between those strongly contradictory beliefs can cause great power blocks, impeding the flow of inner energy outward» — Seth adjudica a las creencias contradictorias bloqueos de poder que impiden el flujo de la energía interior.

«At times a polarization can occur. Unassimilated beliefs, unexamined ideas, can seem to adopt a life of their own. These can effectively dominate certain areas of activity» — Seth describe la polarización: las creencias no asimiladas parecen adoptar vida propia.

«You perceive through the body of your beliefs. Your beliefs can increase your vision or diminish it. They can increase or diminish your hearing, or any sense function. If, for example, you believe that after a certain time of life hearing» — Seth abre el ejemplo de la audición que se pierde por creer que la edad la quita; el folio parte la frase, que sigue *will fade*.

«will fade, then so it will. You will begin to use the faculty less and less, unconsciously transfer your attention to the other senses to compensate, and rely less and less upon your ears until the functions themselves do atrophy» — Seth describe la cadena: se usa menos la facultad, se compensa con otros sentidos y al final la función se atrofia.

«The same kind of development can occur in almost any physical category. Usually more than one belief is involved» — Seth generaliza el mecanismo a casi cualquier categoría física y advierte que suele haber más de una creencia en juego.

«On the other hand you may believe that wisdom grows with age, that self-understanding brings a peace of mind not earlier known, that the keen mind is actually far better able to assess the environment, and that the physical senses are much more appreciative of all stimuli. And so those conditions will be physically met in your experience» — Seth contrapone la creencia de que la vejez trae sabiduría y sentidos más apreciativos, y hace que también esa se cumpla.

«To accept uncritically all beliefs that come to you is to open yourself to a barrage of conflicting data at best, in which the clear lines of action» — Seth advierte contra aceptar sin crítica toda creencia que llega; el folio parte la frase, que sigue *and power become blurred*.

«and power become blurred. Contradictory demands and assessments are then sent in to the inner self, which by various methods will try to tell you that something is wrong. Beliefs of like nature attract each other, for you are bound to look for consistencies in your behavior and experience» — Seth describe las demandas contradictorias que llegan al yo interior y la atracción entre creencias afines.

«Pause.) You must learn to deal with your own beliefs directly or you will be forced to deal with» — Seth pone la alternativa entre tratar las creencias de frente o padecerlas; el corte de chunk parte la frase, que sigue *them indirectly*.

«them indirectly — by reacting to them quite without knowing it in your physical experience» — Seth cierra la frase partida por el corte de chunk: lo que no se trata de frente se reacciona sin saberlo.

«Now, dictation: Not long ago Ruburt was presented with a demonstration embodying the nature and power of beliefs. He received a phone call from a man who lived in another state. There was a request for an interview. Without knowing why, Ruburt felt an impulse to see the man, and set up an appointment» — Seth narra la llamada y la cita con el visitante, y llama Ruburt a Roberts.

«Here was a young man whose beliefs were alive with their own life while he was relatively powerless. No effort had been made to reconcile directly opposing beliefs, until the personality itself was quite literally polarized» — Seth describe al visitante con las creencias vivas por su cuenta y la personalidad polarizada.

«10:20.) You were faced with what could be called a classic instance of secondary personality. I am discussing it here because it so beautifully illustrates the nature and power of beliefs, and the conflicts that can arise when an individual does not accept responsibility for his own droughts. This is not a usual case — but to some extent or another, such a division occurs physically or mentally when the contents of the conscious mind are not examined» — Seth llama al caso instancia clásica de personalidad secundaria y dice que la división ocurre en grado menor siempre que no se examina la mente consciente; el troceo imprime *droughts* por *thoughts*.

«Entering, the man bristled with belligerence and hostility. Having requested help, he then hated himself for the weakness that he believed caused such a need. He glowered at our friend Ruburt with great vehemency, projecting all of the energy at his command to show that he would not be cowed, and that if anyone took over the situation he would be the one to do so. He spoke of another personality far more powerful than he — though, he said, he could force a roomful of a hundred-and-fifty people to follow his commands. The other personality, however, originated in another galaxy, and came as a friend to help and protect him» — Seth describe la hostilidad del visitante y la otra personalidad que él decía originada en otra galaxia.

«At his behest [he said] this invisible friend killed a lawyer. The lawyer not only did not understand the condition, according to the story, but hurt the feelings of the man under discussion. We will call the man Augustus» — Seth consigna la muerte del abogado que el visitante adjudicaba a su amigo invisible y le pone al caso el nombre de Augustus; el corchete es de Butts.

«He was a study, a living example, of the effects of conflicting unexamined beliefs, a fierce and yet agonized personification of what» — Seth lee el caso como personificación agonizante del conflicto de creencias sin examinar; el folio parte la frase, que sigue *can happen when an individual allows his conscious mind to deny its responsibilities*.

«can happen when an individual allows his conscious mind to deny its responsibilities — i.e., when an individual becomes afraid of his own consciousness» — Seth cierra la frase partida por el folio: el individuo que teme su propia consciencia.

«To begin with, Augustus was brought up to believe that the inner self was dangerous, that individuals reacted because of inner conflicts over which they had little conscious control. (Gesturing:) He believed that the individual personality was relatively powerless to understand itself and that it stood precariously alone and undefended, with a chasm of evil beneath and with an unattainable, cold, just, but not compassionate Good (with a capital "G") above» — Seth adjudica al caso una crianza en la creencia de que el yo interior es peligroso y el individuo impotente entre un abismo de mal y un Bien sin compasión.

«He felt bewildered in a world of opposites. Conflicting beliefs were uncritically accepted. (Pause.) The conscious mind will always attempt to make sense out of its beliefs, to form them into patterns and sequences. It will usually organize ideas in as rational a way as possible, and dispense with those that seem to contradict the overall system of its beliefs» — Seth describe la tarea ordenadora de la mente consciente, que forma patrones y descarta lo que contradice el sistema.

«Augustus had been taught to fear his own thoughts, to avoid self-examination. Beliefs or ideas that frightened him were not faced, therefore, but initially shoved into corners of the conscious mind, where they lav relatively harmlessly in the beginning» — Seth adjudica a la crianza el miedo al propio pensamiento y el arrinconamiento de las creencias que asustan; el troceo imprime *lav* por *lay*.

«As time went on the number of unexamined, frightening beliefs began to accumulate. Ideas and beliefs do feed upon themselves. There is within them a built-in impetus toward growth, development and fulfillment. Over the years two opposing systems of beliefs built up strongly, vying for Augustus's attention. He believed that he was utterly powerless as an individual, that despite all his efforts he would come to» — Seth describe el crecimiento propio de las creencias no examinadas y los dos sistemas que se disputaron al sujeto; el folio parte la frase, que sigue *nothing, go unnoticed*.

«nothing, go unnoticed. He felt completely unloved. He did not feel worthy of love. At the same time he let his conscious mind wander, and to compensate saw himself as all-powerful, contemptuous of his fellow human beings, and able to work greater vengeance upon them for their misunderstanding of him. In this line of beliefs he was able to do anything — cure mankind's ills if he chose, or withhold such knowledge from the world to punish it» — Seth describe el segundo sistema, el de la omnipotencia y el desprecio, en contraste con el de la indignidad.

«Now all of these ideas were quite conscious, but he held each group separately. The conscious mind, again, tries to obtain overall integrity and unity, lining up its beliefs into some kind of consistent system. When opposing beliefs that directly contradict each other are held for any length of time, and little attempt is made to reconcile them» — Seth insiste en que ambos grupos de ideas eran conscientes y sostenidos por separado.

«Pause at 9:50.) Since it is the beliefs of the conscious mind that regulate the involuntary bodily motions and the entire physical system, then contradictory beliefs obviously set up adverse physical reactions and imbalances. Before Augustus's opposing beliefs lined themselves up into separate camps, so to speak, the body was in continual turmoil; contradictory messages were constantly sent to the muscular system and the heart. The hormonal system teetered» — Seth adjudica a las creencias contradictorias el desarreglo del sistema muscular, del corazón y del sistema hormonal.

«Because like ideas do attract like, both electromagnetically and emotionally, the conscious mind found itself with two complete contradictory systems of belief, and two self-images. (Pause.) To protect the integrity of the physical structure, Augustus's conscious mind neatly divided itself up. No longer were the minute-to-minute messages to the body scrambled» — Seth adjudica la división de la mente consciente a la protección de la integridad física.

«Slowly:) The part of Augustus who felt powerful and alien became personified. When Augustus felt threatened then the conscious mind switched over, accepting as operating procedure the system of beliefs in which Augustus saw himself as all-powerful, secure — but as alien» — Seth describe la personificación del sistema de creencias de poder y ajenidad.

«This part of his beliefs, therefore, and this particular self-image, took over his conscious mind and became what we will here call Augustus Two. When Augustus Two assumed leadership then the physical body itself was not only strong and powerful, but capable of physical feats far surpassing those of Augustus One» — Seth nombra a la segunda personalidad y le adjudica proezas físicas superiores.

«Augustus Two believes that he is an alien. In this case the rationale —because there must be one — is that he is a being from another planet, in fact from another galaxy. His purpose in this case is quite clear and simple: He is to help Augustus One, to use his power on the latter's behalf, rewarding his friends and terrifying his enemies. Augustus One quite deeply believes he needs this kind of help» — Seth describe la racionalización de la segunda personalidad como ser de otra galaxia venido a auxiliar a la primera.

«Now this is a split of the conscious mind. It does not originate within the inner self. When Augustus Two takes over he is quite conscious. He simply views physical reality through an undeviating system of beliefs. The messages sent to the body are not in the least contradictory. The body is under excellent control» — Seth niega que la escisión venga del yo interior y la declara consciente, con el cuerpo bajo control por no recibir mensajes contradictorios.

«Augustus One's moods of course were a direct result of the ideas he was entertaining. It was this unceasing swing from high states of exaltation and power to low ones of powerlessness and depression that the body could not tolerate, because of the vast alterations entailed» — Seth adjudica el vaivén de exaltación y depresión a las ideas entretenidas, y dice que el cuerpo no lo toleraba.

«greater periods of time Augustus One predominates, since his ideas of worthlessness, in your terms, were adopted earlier; and worse — are only reinforced by the contrast between him and Augustus Two. Augustus Two comes on sometimes for as long as a week at a time» — Seth explica el predominio de la primera personalidad por la anterioridad de sus ideas de indignidad; la línea arranca después del corte de chunk, que parte la frase en *For the*.

«He does all the things and says all the things that Augustus One would dearly love to do and say, with only certain safeguards. Augustus One, however, is not literally unconscious during this time, but quite aware of the "vicarious" activities and fulfillments. Again, it is a game of hide-and-seek, in which the so-called unconscious mind is relatively innocent» — Seth vuelve a llamar juego de escondite al arreglo y declara relativamente inocente a la mente inconsciente.

«Augustus Two can therefore rant and rave, lie and cheat, assert himself, show his contempt for his fellows, and absolve Augustus One of any responsibility» — Seth adjudica a la segunda personalidad la absolución de responsabilidad de la primera.

«Now: There is nothing evil in the nature of Augustus Two. In spiritualistic circles however he would most certainly be interpreted as an evil spirit or guide» — Seth niega que haya mal en la segunda personalidad y consigna que en los círculos espiritualistas se la interpretaría como espíritu o guía maligno.

«His nature is protective. The basic ideas and beliefs that have been personified into his being, that became his being, were formed to protect Augustus One from the destructive ideas given to him in his childhood» — Seth llama protectora la función de la segunda personalidad, formada contra las ideas destructivas de la infancia.

«to combat the beliefs in powerlessness and futility. To that degree they were added onto the original ideas, but still at an early age; so it was from the child's concept of a powerful being that Augustus Two sprang» — Seth data en la infancia el concepto de ser poderoso del que salió la segunda personalidad; la línea arranca después del folio.

«The greater the feelings of weakness then the greater the compensating feelings of power and strength — but, again, with no attempt at conscious reconciliation» — Seth hace proporcional la compensación a la debilidad sentida, sin reconciliación consciente.

«Pause.) Augustus's mother noted only that her son seemed highly changeable. Augustus Two did not present himself as obviously "another personality" until after Augustus's marriage, when the demands of fatherhood and making a living were placed upon him. He could not cope» — Seth data la aparición manifiesta de la segunda personalidad tras el matrimonio y las demandas de la paternidad.

«His beliefs in his unworthiness prevented him from using his abilities, or even pursuing a course of effective action, with any persistence. It was then that Augustus Two began to assert himself — and to Augustus's wife. In his own way Augustus Two would prove to her that she was married to quite an unusual, powerful man, a paragon of virility and strength; but to do so Augustus One must appear as Augustus Two to her» — Seth adjudica a la creencia en la propia indignidad el bloqueo de las capacidades, y describe la demostración ante la esposa.

«This continued for some time. Augustus One would first develop a splitting headache, and then this alien from outer space would arrive: the commanding male that Augustus One was not» — Seth describe el dolor de cabeza que precedía a la aparición del varón imperioso.

«Pause.) Here, however, the "deception" brought about certain difficulties. Not only was Augustus Two more sexually promiscuous, but by contrast Augustus One seemed very pallid indeed. Augustus Two was originally intended to help Augustus One. It's true that the exotic conditions spilled over, casting some glamour on Augustus One when Augustus Two left for a time, but the contrast was too blatant, too out in the open. Augustus One, still the primary personality, became even more frightened. He knew that gradually Augustus Two was outliving his purpose, showing him up, and had to go» — Seth describe el contraste que volvió pálida a la primera personalidad y el fin que eso acarreó a la segunda.

«10:46.) In fact, once Augustus Two obviously "took over" the body of Augustus One, it was all out in the open in the family. The wife began to take notes of what was done and said. When these events were repeated to Augustus One later, the lying and cheating was evident. So was the infantile nature of the "personality"; yet Augustus Two purported to be all-wise, from a galaxy far surpassing Earth in every category of endeavor. And here he was making predictions that never happened, and boasting and lying like a trouper» — Seth consigna las notas de la esposa y las predicciones fallidas de la segunda personalidad, que se decía de una galaxia superior a la Tierra.

«The beliefs whose energy generated this "alternate self image" then appeared in the daylight, acting out their natural results in physical reality. Augustus One, now in manhood, was forced to perceive the nature of these beliefs to some extent, yet when he was here visiting Ruburt he still would not examine them» — Seth consigna que el visitante, ya en la casa de Roberts, seguía sin examinar sus propias creencias.

«Augustus Two has not taken over now for two and one-half months. Augustus is in a dilemma, for he still holds intact the beliefs in his own powerlessness, and the contradictory beliefs of omnipotence are not now being expressed» — Seth data en dos meses y medio la ausencia de la segunda personalidad y describe el dilema resultante.

«Yet expressed they will be; and so in the interview Augustus One — who we will now simply call Augustus — at one moment came through with his gigantic belligerence, staring at Ruburt and telling him that he could annihilate anyone who hurt him. In the next moment the great plea for help would surface, the love of his wife and child. In one sentence Augustus would make a statement, and ten minutes later make it clear with another remark that the first fact had not been true» — Seth describe la alternancia entre la beligerancia y la súplica en la propia entrevista, y las contradicciones a diez minutos de distancia.

«Here the polarity between Augustus One and Two had dissolved, so that the two opposing systems of belief operated alongside each other. Still Augustus would not examine his own words, his own thoughts, or see the contradictions so obvious to others» — Seth consigna la disolución de la polaridad y la persistencia de la ceguera a las contradicciones.

«The nature and importance of belief appeared so eloquently that Ruburt was astounded, and found himself forced into some complicated psychological footwork. The two "personalities" were no longer separate, but merging» — Seth consigna el asombro de Roberts ante el caso y la fusión de las dos personalidades.

«Pause at 11:00.) Augustus said, "My friend killed a neighbor of mine who was against me by giving him pneumonia. He looks out for me» — Seth cita en estilo directo al visitante, que adjudicaba a su amigo invisible la muerte de un vecino por neumonía.

«Another neighbor has ulcers, and Augustus told Ruburt that after he touched this neighbor the ulcers seemed to have been healed. So he said, "I would like to know how much of this great ability belongs to me." And looking briefly away: "Perhaps I do not need my friend to protect me after all." Now this was definitely to the good, in that Augustus was beginning to feel that perhaps he was not powerless» — Seth cita al visitante preguntándose cuánta de esa capacidad es suya, y lee el cambio como avance.

«He is left with the questions: "If I am so powerful, how is it that I am so weak, and cannot even support my family? If I am so great, why cannot I effectively use my energy» — Seth formula las preguntas que quedan al sujeto una vez retirada la segunda personalidad.

«For the body of Augustus is once again under the sway of beliefs about himself that are highly contradictory. Before, he was physically powerful when he was Augustus Two, and weak when he was Augustus One. Now as Augustus he is alternately strong and weak, and the body stresses are apparent. As Augustus Two he could stay up night and day and perform physical tasks quite difficult for the normal human being to do, for he operated under the indivisible idea of power and strength» — Seth adjudica a la creencia indivisa de poder las hazañas físicas de la segunda personalidad.

«It has taken some courage for him to let Augustus Two vanish. Because the neat division of beliefs no longer exists, however, he will seem even more difficult to his wife since the characteristics of Augustus Two now "bleed into" his own. He will lie for example where before only Augustus Two lied» — Seth concede coraje al sujeto y advierte que los rasgos de la segunda personalidad sangran ahora sobre la primera.

«Here then is a case where directly opposing beliefs dominated the conscious mind at various times, each operating the body in its own manner. Physically the body has the same capacity for strength regardless of which group of ideas were dominant; but practically speaking, Augustus One was incapable of performing the feats of Augustus Two» — Seth resume el caso: la misma capacidad física bajo dos grupos de ideas, con resultados prácticos distintos.

«Augustus Two once leaped from a second-story window to the ground in anger, and without injury — a highly unusual feat. Augustus, however, is so exhausted that he can barely get through a normal day. You had a situation in which an individual, through beliefs, put his power and energy literally beside himself. He could use it only when he switched beliefs completely» — Seth consigna el salto desde un segundo piso sin daño y describe la energía puesta literalmente al lado de sí mismo.

«It was only because the childlike characteristics of Augustus Two finally appeared so blatantly that Augustus Two had to be dispensed with. Augustus's wife made the difference, for it was obvious that she did not have the same opinion of this "friend" that her husband had. Her beliefs then became the new foundation, the one point of change that allowed Augustus to view this alternate self-image with any kind of detachment at all» — Seth adjudica a la esposa, y a sus creencias distintas, el punto de cambio que permitió mirar la otra imagen de sí.

«There is no real adequate framework in your society in which people like Augustus can be treated with any effectiveness» — Seth niega que la sociedad tenga marco eficaz para casos como el descrito.

«An analyst might consider Augustus as schizophrenic and label him neatly, but such terms are basically meaningless» — Seth declara básicamente vacíos los términos con que un analista etiquetaría el caso.

«If the analyst, over a period of time, should convince Augustus that his condition in the present resulted from some specific inhibited event in the past, and if the analyst was an intuitive and understanding man, then Augustus might change his beliefs enough so that some kind of "cure" was worked. He would then conveniently remember such an event and display the expected emotions as he re-experienced it. Unfortunately in his present state, powerless as it were without Augustus Two, he might also simply call on his "alter ego" to show the good doctor that he was no one to trifle with» — Seth concede que la cura analítica funcionaría si cambiara la creencia, y consigna a la vez el riesgo de que el sujeto invoque a su otro yo.

«When Augustus Two was in control of the body the chemical makeup varied considerably. It showed significant differences over Augustus's usual hormonal status. The chemical changes were caused by the transition in beliefs that operated, and not the other way around» — Seth adjudica el cambio químico a la transición de creencias, y no al revés, y remite a la sesión 621 del capítulo cuatro.

«If chemical alteration were made in Augustus Two he would return to the Augustus One personality, but the change would be artificial — not permanent, and possibly quite dangerous. The chemically inhibited tendencies would to some extent be forcefully blanketed through medication. The problem would remain, though, and it is quite possible that overt suicidal tendencies could result; or more insidious hidden suicidal inclinations, where vital organs would be attacked» — Seth llama artificial y peligrosa la corrección química, y prevé tendencias suicidas o el ataque a órganos vitales.

«Sometimes such cases are handled within another framework, in which Augustus would be considered possessed by an independent "evil" entity whenever Augustus Two took over. Now again, if Augustus somehow changed his beliefs it is possible that even within that framework some kind of cure would be effected. But at the same time the dangers and difficulties would make such a cure relatively impossible» — Seth consigna el otro marco, el de la posesión por una entidad maligna, y concede que también ahí cabría alguna cura.

«If a practitioner who believed that Augustus was possessed then convinced Augustus of the "fact," their joint charged beliefs might possibly work for a while. Convincing Augustus that he was under the domination of an evil entity would be step one. Step two, getting rid of the intruder, could at least follow» — Seth describe los dos pasos del marco de la posesión: convencer al sujeto y luego expulsar al intruso.

«The trouble is that working within that framework, the self-structure is further weakened, for the normally repressed characteristics of Augustus Two are forever denied. Augustus must then always be "good," and yet he would always feel vulnerable to another such invasion of evil. The same results as those given could be possible: the growth of suicidal tendencies or other self» — Seth objeta al marco de la posesión que niega para siempre los rasgos reprimidos y deja al sujeto vulnerable a otra invasión; el corte de renglón parte la palabra final.

«Dictation: Luckily the human mind and body are far more flexible, durable and creative than ever given credit for. Many cases like Augustus's never come to light The individuals involved cure themselves» — Seth adjudica a mente y cuerpo más flexibilidad de la que se les concede y dice que muchos casos se curan solos.

«Sometimes this is done when such a person chooses to undergo a traumatic experience — often one part of the personality will plan this quite deliberately while the other portion closes its eyes. These events can seem to be disasters or near disasters, and yet they can sufficiently mobilize the entire personality for survival's sake. In a moment of high critical tension the personality may put itself together again» — Seth describe el trauma elegido por una parte de la personalidad como movilización para la supervivencia.

«Such critical-uniting episodes usually do not involve long sickness, though they may, but instead events such as bad accidents. The difficulty may be exteriorized as a broken limb, for example, instead of a broken self, and as the body is repaired the necessary assimilation of belief takes place» — Seth pone el miembro roto en lugar del yo roto, y hace que la asimilación de la creencia ocurra mientras el cuerpo repara.

«There are various kinds and stages in such cases. Each individual is unique. Sometimes the framework includes another method of cure, in which portions of each conflicting side of the personality break off to form a clearer psychological structure which can communicate with the other two, act as a referee, and reconcile the opposing beliefs held by each» — Seth describe otra vía de cura: una estructura psicológica tercera que arbitra entre los dos bandos de creencias.

«This is done many times without the main personality realizing what is really going on. On occasion automatic writing is utilized, or the Ouija board. Both are methods to uncover invisible conscious beliefs — that are accepted by you consciously at any given time, say, and deliberately ignored at another given time» — Seth adjudica a la escritura automática y a la tabla ouija el descubrimiento de creencias conscientes pero invisibles.

«When people using such methods are told that their writing comes through from a demon or the devil, or an evil spirit, then those invisible beliefs are shoved farther away. Any search into the mind becomes frightening and dangerous, since it might lead to further such "invasion» — Seth objeta que llamar demonio o espíritu maligno a lo que llega por esos métodos empuja más lejos las creencias invisibles.

«Now such invasion is usually the sudden appearance of previously unacceptable beliefs, quite conscious but invisible, tucked away. Then they suddenly appear as alien. In most instances the possession concept makes it all the more upsetting. Easier to face, often, is the idea that the responsibility for such ideas must belong to another entity or being. In all cases of this nature involving Augustus-type episodes, the problem is one of unassimilated beliefs» — Seth define la invasión como aparición súbita de creencias antes inaceptables, y dice que es más fácil adjudicarlas a otro ser.

«Instead of such comparatively drastic behavior, however, such beliefs can be expressed through various parts of the body. Unfortunately, a system of medicine that largely deals with symptoms only encourages a patient to project such beliefs on new organs, for instance, after already sacrificing others in operations» — Seth objeta a la medicina de síntomas que empuja al paciente a proyectar la creencia sobre órganos nuevos tras sacrificar otros.

«The solutions lie in the conscious mind — I cannot emphasize this too strongly — and in those beliefs that you accept about the nature of reality and, specifically, about the nature of your being» — Seth pone la solución en la mente consciente y en las creencias sobre la naturaleza del propio ser.

«While the most basic work must be done by the individual, help is always available from a variety of sources, both within and without. You will literally interpret and use almost any data that comes to you as helpful, and it will be highly effective — unless your beliefs lead you to think, perhaps, that everyone is against you, or that you are beyond help, or that you do not deserve it. Other such ideas can also close you off from help, of course, but you will instinctively look for it and use it when possible» — Seth declara disponible la ayuda de dentro y de fuera, y acota que ciertas creencias la cierran.

«Now: The book title should be: "Through My Eyes," and it should be your own book, covering in your own way many important areas. You have writing ability, as you know» — Seth dicta a Butts el título y el encargo de un libro propio sobre la experiencia de Seth.

«The book should cover your version of our joint experience — your own philosophical explanation of it, the questions it arouses within your own mind, your observations of Ruburt as Jane and in our trance states» — Seth describe el contenido del libro que encarga a Butts: su versión de la experiencia conjunta y sus observaciones de Roberts.

«Other portions should explain your own ideas concerning creativity as you feel it in yourself— the differences and similarities between your experience when you paint a picture from "usual" inspiration and when first of all you perceive the psychic impression that leads to a painting. Some illustrations from an initial sketch to a completed painting should be included» — Seth pide a Butts distinguir la inspiración usual de la impresión psíquica que lleva a un cuadro.

«The book can include some of the material I have given you on art through various channels, and how you have applied it. This work can be followed by one utilizing sessions concerned with art mainly but covering some other artistic areas as well, such as the nature and origin of inspirations» — Seth propone incluir el material sobre arte dado por canales diversos y un segundo libro posterior.

«I have given you an outline that I am sure you can follow. The book should be fun to write besides, and combine your writing and painting abilities. The title is a good one and the book will sell. You will be able to get a contract on it, with advance, and writing it will also serve as a spurt for your painting. I am being tricky here» — Seth declara comercial el título, anticipa contrato y anticipo, y se declara a sí mismo astuto.

«Now: This book will be a good advertisement for the later book that I will do — and if you insert what I have told you in the book I am doing now, people will already begin to look forward to your book» — Seth declara promocional el encargo y pide insertarlo en el libro que está dictando.

«So include it in The Nature of Personal Reality, for it is the birth of the book in your personal reality» — Seth nombra el título del volumen que dicta y llama al pasaje nacimiento del otro libro en la realidad personal de Butts.

«I had several things in mind this evening. Some of Ruburt's questions will be answered in our next chapter, which we will begin. Then I will have some other personal comment» — Seth anuncia que el capítulo siguiente responderá preguntas de Roberts.

«Give some thought to experimentation, observing the nature of color in usual consciousness and in altered states. Pay attention to color in your dreams also. You should go into your own ideas» — Seth propone a Butts experimentar con el color en la consciencia usual, en estados alterados y en el sueño; el corte de chunk parte la frase, que sigue *about the people you paint*.

«about the people you paint, and why, being fascinated with portraits, you often do not use models» — Seth pide a Butts explicar por qué, apasionado del retrato, no usa modelos.

«I am indeed. For this will short-circuit some of your hang-ups as far as painting is concerned and will lead to new spontaneous painting power (humorously). You will also consider it a work of merit, and you will be doing your own thing with your experience» — Seth declara que el encargo sortea los bloqueos de Butts como pintor; el folio parte la frase que sigue.

«impetus alone will quite slyly and automatically produce some excellent paintings. You will want to use them. I will not tell you in what particular way this sneaks by some of your problems now, or which ones are involved. I suggest that you do up a prospectus» — Seth anticipa cuadros excelentes por el solo impulso y se niega a decir qué bloqueos sortea; la línea arranca después del folio.

«Give us a moment. . . Often individuals go overboard, forgetting that ideas have their own vitality. Such people make divisions where basically there are none. They consider ideas as completely mental properties, separate from their concept of the body. They think ideas reside in their heads. Who, for example, imagines that an idea is alive in his elbow, or knee, or toe? Generally, people believe that ideas have little to do with the living flesh» — Seth objeta la división entre idea y carne y pregunta quién imagina una idea viva en el codo o en la rodilla.

«The flesh seems physical and ideas do not. Those given to love of the intellect often make an unnecessary separation between the world of concepts and that of the flesh» — Seth adjudica a los enamorados del intelecto la separación innecesaria entre concepto y carne.

«While it is true that the body is the living materialization of idea, it is also true that these ideas form an active, responsive, alive body. The body is not just a tool to be used. It is not just a vehicle for the spirit. It is the spirit in flesh» — Seth niega que el cuerpo sea herramienta o vehículo del espíritu y lo declara espíritu en carne.

«But the body is composed of living, responding atoms and molecules. These have their own consciousnesses alive in matter, their drive to exist and be within the framework of their own nature. They compose the cells, and these combine to form the organs. The organs possess the combined consciousnesses of each of the cells within them, and in their way the organs sense their own identity» — Seth adjudica consciencia propia a átomos, moléculas, células y órganos del cuerpo.

«They have a purpose — that function they provide within the organism as a whole. This cooperation of consciousness continues so that you have a body consciousness that is vital, that strives to maintain its own equilibrium and health» — Seth llama consciencia del cuerpo a la cooperación de esas consciencias menores.

«The stuff of the body should not be considered as some metaphysical result, then, but as a living gestalt of responsive flesh. Your body is composed of other living entities, in other words. Though you organize this living material it has its own right to fulfillment and existence. You are not a soul encased in inert clay» — Seth llama al cuerpo gestalt viva de carne sensible y niega que el alma esté encerrada en barro inerte.

«The "house of clay" does not immediately deteriorate when you leave it. It disintegrates at its own rate. It is no longer organized by your own domain. The life of its atoms and molecules and cells is translated into other living natural forms. Your perception is merely that which you are aware of. Even the atoms and molecules have their own fine vision and appreciate their environment in their own way. The same power that moves your mind forms your body» — Seth describe la desintegración del cuerpo a su propio ritmo y adjudica a átomos y moléculas visión y aprecio propios del entorno.

«You must remember that you dwell always in a natural framework —which means that your thoughts themselves are as natural, say, as the locks of your hair. In what may seem to you to be an odd analogy I will compare your thoughts with viruses,* for they are alive, always present, responsive, and possess their own kind of mobility. Physically speaking at least, thoughts are chemically propelled, and they travel through the universal body as viruses travel through your temporal form» — Seth compara el pensamiento con el virus: vivo, presente, sensible y móvil, y propulsado químicamente.

«Thoughts interact with the body and become part of it as viruses do. Some viruses have great therapeutic value. The physical body will often let down its own barriers to these, knowing they will counteract certain others that are not beneficial at the time» — Seth adjudica valor terapéutico a ciertos virus y hace que el cuerpo les baje las barreras a propósito.

«So-called harmful viruses are ever-present within the body. You are very rarely vulnerable to any but a small percentage, though you cam within you traces of the most deadly of them all of the time. Viruses themselves undergo transformations completely unsuspected by medical men. If one virus disappears and another is found, it is never suspected that the first may have changed into the second; and yet through» — Seth sostiene que los virus se transforman unos en otros sin que la medicina lo sospeche; el troceo imprime *cam* por *carry* y el folio parte la frase.

«certain alterations of quite natural character such is the case. So viruses can be beneficial or deadly according to the condition, state, and needs of the body at any given time. It is known that one disease can often cure another; sometimes, left alone, an individual will go from a serious disease through a series of less severe ones that are seemingly unrelated to the original problem» — Seth declara natural esa transformación y sostiene que una enfermedad cura a otra.

«There is no difference between the energy that shapes your ideas and the energy that grows a flower, or that heals your finger if you burn it. The soul does not exist apart from nature. It is not thrust into nature. Nature is the soul in flesh, in whatever its materializations. The flesh is as spiritual as the soul, and the soul is as natural as the flesh» — Seth iguala la energía que forma la idea con la que crece una flor, y declara la carne tan espiritual como el alma.

«In your terms the body is the living soul. Now the soul can live, and does, in many forms — some physical and some not, but while you are material, the body is the living soul. The body constantly heals itself, which means that the soul in the flesh heals itself. The body is often closer to the soul than the mind is because it automatically grows as a flower does, trusting its nature» — Seth llama al cuerpo alma viva y lo pone más cerca del alma que la mente, porque crece confiado en su naturaleza como una flor.

«to begin dictation: Physical existence is valuable for many reasons, one being that the flesh is» — Seth abre el dictado declarando valiosa la existencia física por lo sensible y resistente de la carne; el corte de chunk parte la frase, que sigue *so responsive to thought and yet so resilient*.

«so responsive to thought and yet so resilient. There are built-in guidelines so that the body consciousness itself, while mirroring your negative images at times, will also automatically struggle against them» — Seth adjudica al cuerpo guías internas que luchan por su cuenta contra las imágenes negativas; la línea arranca después del corte de chunk.

«Now in the context of usual Western learning, and with the introduction of modern drugs, you are in somewhat of a quandary. The body knows how to handle "natural" drugs coming directly from the earth —whether ground or boiled, minced or steamed. A large variety of "manufactured" drugs offer an unfamiliarity to the body's innate structure, which can lead to strong defense mechanisms. These are often aimed directly against the drug instead of the disease itself. Such a situation means that you must then use another drug to counteract the one just given» — Seth distingue el fármaco natural del fabricado y adjudica al segundo mecanismos de defensa dirigidos contra él y no contra la enfermedad.

«Pause at 9:58.) I am not suggesting that you not visit doctors or not take drugs of that nature, as long as you believe in the structure of medical discipline that the Western world has evolved. Your bodies have been conditioned to it through the use of such medications since birth» — Seth declara no estar aconsejando dejar médicos ni fármacos mientras se crea en la disciplina médica de Occidente.

«There are many casualties, but this is still a system that you have chosen, and \ our ideas still form your reality. No one dies who has not made the decision to do so — and no disease is accepted blindly. Put simply, your thoughts can be regarded as invisible viruses, carriers, sparks setting off reactions not only within the body but the entire physical system as you know it» — Seth llama elegido al sistema y sostiene que nadie muere sin decidirlo y que ninguna enfermedad se acepta a ciegas; el troceo imprime una barra invertida donde el impreso trae *your*.

«Your thoughts are as natural as the cells within your body, and as real. They interact with one another as viruses do. While you are in this reality there is no division between the mental, the spiritual, and the physical. If you think there is, then you do not sufficiently understand the spirituality of the flesh or the physical reality of your thought» — Seth niega la división entre lo mental, lo espiritual y lo físico mientras se está en esta realidad.

«Now: As stated, thoughts are as natural as any portion of the body. They are as much a part of nature as feelings are, but if you set up an arbitrary division — considering thoughts mental as distinguished from the physical — then your body may give a truer reflection of your being than your thoughts do» — Seth advierte que si se separa el pensamiento de lo físico el cuerpo dará reflejo más fiel del ser que el pensamiento.

«In the body's spontaneous functioning you see the easy mobility of the soul, the "going with that which I am," which is an indication of the soul's inner freedom and yet innate sense of direction. All portions of the body's reality are versions in flesh of the soul's reality, even as all segments of the exterior universe mirror an internal one. The latter is as alive and natural and changing as the exterior world. Physical phenomena is only a portion of what nature is, and all realities are natural» — Seth lee en el funcionamiento espontáneo del cuerpo la movilidad del alma, y declara natural toda realidad.

«In your terms, probabilities are extensions and variations on the growth principle that is quite obvious in your daily reality. Such growth is a natural manifestation flourishing within your particular area of actuality, observable to your senses. Again, other entirely natural manifestations of that principle exist. Some can only be glimpsed in distorted form because of other "natural" conditions that you cannot perceive» — Seth extiende el principio de crecimiento a las probabilidades y concede que otras manifestaciones solo se vislumbran deformadas.

«Probabilities involve you with a rich psychological growth and development, present but not observable in your "home ground." Any kind of existence happens within the context of nature, and nature includes the soul. Your definition of nature has simply been too limiting» — Seth declara que toda existencia ocurre dentro de la naturaleza y llama limitada a la definición usual de naturaleza.

«It is natural to live after death, and natural to return the body to earth and [then to] form another. It is natural for your thoughts to be as quick, responsive, and alive as viruses. It is natural for you to have probable selves as well as reincarnational existences» — Seth declara naturales la vida tras la muerte, la vuelta del cuerpo a la tierra, los yoes probables y las existencias reencarnatorias; el corchete es de Butts.

«When you consider ideas as mental and apart from nature, then you feel separated from nature itself. When you imagine a life after death as unnatural or supernatural then you feel divorced, cut off and bewildered» — Seth adjudica al llamar sobrenatural a la vida tras la muerte el sentimiento de estar cortado del mundo.

«You must try to understand that there are different kinds of nature within Nature — and a capital for the last one. Your physical life — your human nature — is, in your terms, dependent upon a time when you were not. You must realize that not being in that connotation is quite as natural as physical being. Your existence before and after death is as much a normal phenomenon as your present life» — Seth distingue naturalezas dentro de una Naturaleza con mayúscula y declara el no ser tan natural como el ser físico.

«For now, dictation: As most of you know, the atoms that compose \ our cells, as well as the cells themselves, constantly die and are replaced. The stuff of the internal organs changes and yet they always retain their form. Their identity is intact» — Seth sostiene que los órganos retienen su forma e identidad mientras su materia se reemplaza; el troceo imprime una barra invertida donde el impreso trae *your*.

«So is your own identity secure in the midst of all these births and deaths of which your conscious self is unaware. The memory of all of its experiences is retained. Each cell remembers its past though all of its parts have been and are being continually replaced» — Seth extiende a la identidad la permanencia en medio del reemplazo y adjudica memoria a cada célula.

«As your cells have their own memories, so the conscious mind has a more overt kind of memory. Your conscious thoughts act as triggers, bringing both kinds of memory into activation. Within your physical being then each joyful, expanding, traumatic and tragic "past" event lies indelibly written» — Seth hace del pensamiento consciente el gatillo de las dos memorias y declara indeleble el registro de cada evento.

«Earlier I compared your thoughts to viruses (in the last session). Think of them now as living electromagnetic cells, differing from the physical cells in your body only in the nature of their materialization. Your thoughts direct the overall functioning of your body's cells, even though you do not consciously know how those cells operate. That work is unconscious» — Seth vuelve sobre la comparación con los virus y llama al pensamiento célula electromagnética viva que dirige el funcionamiento del cuerpo.

«In your terms this is your working material, the memory of your physical being since the time of its conception in corporeal form. There are [in your memory] the most complex organizations and» — Seth llama material de trabajo a la memoria del ser físico desde su concepción; el corchete es de Butts y el folio parte la frase.

«associative frameworks, that exist both in the depths of your cellular structure and in the highest reaches of your conscious activity» — Seth sitúa esas organizaciones asociativas entre la estructura celular y lo más alto de la actividad consciente; la línea arranca después del folio.

«Each physical cell is in its way a miniature brain, with memory of all of its personal experiences and of its relationship with other cells, and with the body as a whole. In your terms this means that each cell operates with an innate picture of the body's entire history — past, present, and future» — Seth llama a cada célula cerebro en miniatura con la historia entera del cuerpo, pasada, presente y futura.

«Now this picture is ever-changing and mobile. An alteration in just one cell is instantly noted by the body consciousness (the combined consciousnesses of the cells), and the future effect perceived. This information is used together with all other data from the body, and a prediction made» — Seth describe la consciencia del cuerpo como suma de las consciencias celulares, que nota cualquier alteración y predice.

«9:21.) This body prediction is then assessed, and on more levels than it is possible for me to explain. Briefly, the picture is "shown" in the invisible arena where flesh and spirit meet. This arena is not a place, of course, but an inner state of gestalt consciousness. The state is brought about through certain interactions that occur deep within the body» — Seth llama arena invisible donde carne y espíritu se encuentran a un estado de consciencia gestalt, y no a un lugar.

«Magnetic structures are formed. They are created on a physical level through certain activations of the nerves in which the normal patterns are jumped, so to speak, and images are formed. The nerves and the cellular structures at their tips take pictures. These are all assembled and used to form the larger picture of the body's condition» — Seth describe estructuras magnéticas formadas por saltos en los patrones nerviosos, que toman imágenes del estado del cuerpo.

«These are not images as you think of them but highly coded information, electromagnetically imprinted, that would not appear as images to the physical eye. In any case they cannot be perceived except by the body. But this procedure is so far superior to anything that you know that the body, therefore, actually takes precognitive pictures of its future condition — as if the body situation at the time were projected into the future» — Seth adjudica al cuerpo la toma de imágenes precognitivas de su propia condición futura.

«This predictive picture is then set against two models. First it is checked against the body's ideal standard of health in its individual case — its own greatest fulfillment. Then it is checked against the image of the body sent to it by the conscious self. Correlations are made instan-taneously. In an organizational framework that would certainly be envied by the most advanced technological concern, communications spring back and forth with great rapidity. The body makes whatever changes are necessary in order to bring the two images in line with the present corporeal condition» — Seth coteja esa imagen con el ideal de salud del cuerpo y con la imagen que el yo consciente le manda; el troceo parte *instan-taneously* en el renglón.

«There is a built-in equilibrium to some extent. The body is so responsive to conscious thought that it has its own innate system of self-preservation and its own guiding image of fulfillment» — Seth adjudica al cuerpo un sistema propio de autopreservación y una imagen guía de plenitud.

«Say that at the age of four you were severely injured. An accident took place at 3:20 in the afternoon. It was snowing. Your mother was roasting a turkey. Imagine that you burned a hand severely. Though all of the tissue in that hand has often been completely replaced by the time you are twenty-seven, for example, the identity within each of those present cells remembers that injury» — Seth ilustra con la quemadura de la infancia la memoria que las células guardan pese al reemplazo del tejido.

«You consciously give the signals for reaction. It is not the other way around. Past events do not intrude in this manner unless they are beck-oned by the conscious expectations and thoughts that exist within your mind. (Pause.) Those unconscious memories will be activated according to \ our current beliefs. You will be replenished and renewed as your thoughts motivate joyful body sensations and physical events, or you will be depressed as you bring into your awareness unpleasant past body happenings» — Seth invierte la dirección habitual: el pasado no irrumpe salvo que lo llamen las expectativas conscientes; el troceo parte *beck-oned* y escribe una barra donde el impreso trae *your*.

«At times of course both can be highly beneficial. A conscious realization of danger, for example, will call up all information dealing with similar situations, so that the body can deal with it at once from the vast bank of its living memory. But constant unpleasant thoughts put the body into a state of turmoil that is "unrealistic," and, in turn, force it to reactivate such old patterns» — Seth concede utilidad a la memoria del peligro y acusa al pensamiento penoso constante de reactivar patrones viejos.

«There were countless other events that happened to you on different afternoons at the same hour, both before and after that one. The cells within your hand contain within themselves memories your conscious mind would be dazzled to behold. Yet remember that the cells in your twenty-seven-year-old hand are in no physical way the same cells that experienced any of those events» — Seth insiste en que las células de la mano a los veintisiete años no son las que vivieron aquellos hechos.

«In some underground of sensation, however, the buried evidences of stimuli and reaction experienced during those numberless "past" afternoons still exist. Some of those memories will certainly be played back, to affect what you think of as your current experience at twenty-seven. Your conscious thoughts and habits regulate which of them will intermix into the maelstrom of» — Seth adjudica al pensamiento y al hábito conscientes la selección de qué memorias entran en el presente; el folio parte la frase, que sigue *the present*.

«Long pause at 10:01, eyes closed.) The living flesh is quite aware of certain facts that escape you on a conscious level. It knows it dies and is reborn constantly, and yet retains itself. I use the terms "dies" and "is reborn" because you make sense of them, but the body does not. The body, while being always itself, comes and goes. It does not feel less or diminished when a cell dies, for it is also in the process of forming a new one» — Seth declara que la carne sabe que muere y renace sin dejar de ser ella, y que los términos son concesión al lector.

«For a moment, think of your body as one large cell in the moment of its being. You, the larger self, have many bodies, each turning into the other as one dies and is reborn; yet You (capital Y) maintain your identity and your memory even as the smallest cell in your present body does. This is merely an analogy but it will explain your body's concept of itself; for as a whole it knows it "dies," as now its portions do, but is also aware of its "future" transformation. Within this framework it protects and maintains its own stability and survival» — Seth propone la analogía del cuerpo como célula grande de un Yo mayor que conserva identidad y memoria.

«At one level of your being there is a common ground where body consciousness merges with that higher consciousness from which your own identity springs. This is the ground of your being where soul and flesh meet, both in time and out of it» — Seth nombra el terreno común donde la consciencia del cuerpo se funde con aquella de la que sale la identidad.

«Now: Because you are conscious of being, you form your physical reality through conscious thought. I am quite aware that I am repeating myself again and again when 1 make that statement, but you need to be reminded that you are not at the mercy of unconscious events. You have the body's innate wisdom behind you and it will always try to correct your errors» — Seth repite la tesis advirtiendo él mismo que se repite, y pone la sabiduría innata del cuerpo detrás del lector.

«These suggestions will appear in numberless ways — some quite physical to your way of thinking, and some through other means. The body may of itself begin to crave certain foods, for example, or fresh air or exercise. These are simple instances, and later we will be more specific» — Seth enumera modos en que el cuerpo pide comida, aire o ejercicio.

«You may have dreams urging you to move in such and such a direction, or pointing out areas in which corrections should be made. Often such dreams bring about behavior changes whether or not you remember them in the morning. You may request dreams in which proper direction is given, and you will receive them. If you ask on the one hand, however, and do not believe in the therapeutic nature of dreams on the other, you will short-circuit any such activity. In such a case you are not being honest with the contents of your conscious mind. Instead you are saving, "I will have a dream to help me, and yet I do not believe I can have such a dream» — Seth ofrece pedir sueños que orienten y advierte que la incredulidad los cortocircuita; el troceo imprime *saving* por *saying*.

«In all cases when you are concerned about your health, there is a choice of directions for you to follow. The living flesh is yours. It is the materialization of your soul, and through the body the soul will provide you with those answers you require. In the next chapter we will begin to discuss those methods that can be used to refresh and heal the body, and that will help you arouse from within the physical form those memories and experiences most to your advantage. For best results, you must remember that ideas are as alive as the cells within your hand» — Seth anuncia el capítulo siguiente sobre métodos para refrescar y sanar el cuerpo, y cierra igualando la idea a la célula.

«End of chapter. That was a transitional chapter. We will take a brief break, and you can have the beginning of the next chapter, or personal material as you request» — Seth declara de transición el capítulo que cierra y deja elegir entre seguir o pasar a material personal.

«I appreciate your interest in my work and sessions. I also am aware of your quite natural and human need to translate philosophy into daily life and action» — Seth abre la carta a los corresponsales reconociendo la necesidad de llevar la filosofía a la vida diaria.

«The ideas however are tools given to you for your use, in your own way. The more often you use these mental implements, the more proficient you become in developing and fulfilling your own unique gifts. There are those in your world to whom you can turn for help, often — friends, confidants, or doctors, psychologists and psychics. According to "where you are," any of these persons may be of assistance» — Seth llama herramientas a las ideas y admite la ayuda de amigos, médicos, psicólogos y psíquicos según donde esté cada quien.

«While such help may be welcomed, the kind of value I offer is of a different nature. In larger terms one of my most important messages is simply this: "You are a multidimensional personality, and within you lies all the knowledge about yourself, your challenges and problems, that you will ever need to know. Others can help you in their own way, and at certain levels of development such help is necessary and good. But my mission is to remind you of the incredible power within your own being, and to encourage you to recognize and use it» — Seth formula en la carta su mensaje central: la personalidad multidimensional y el poder que el lector ya tiene.

«To this end, through Ruburt, I am producing the continuing body of the Seth material, and books, each in a different way geared to these goals» — Seth declara producir a través de Roberts el cuerpo continuo del material y los libros.

«In my present book, The Nature of Personal Reality: A Seth Book, I am including techniques that will allow you and thousands of others to use these ideas in normal daily living, to enrich the life that you know and to help you understand and solve your problems» — Seth nombra dentro de la carta el libro que dicta y declara su propósito práctico.

«While it may not seem so at the present, the greatest gift I can give you is to reaffirm the integrity of your own being. I say this also because I am aware of your present status even as other portions of your own entity are» — Seth llama a la reafirmación de la integridad del lector el mayor regalo que puede darle.

«Ruburt has only so much time available, and much must be taken into consideration. I am personally aware of your letter. Ruburt cannot answer all mail personally, however, or his work and mine could suffer. I am composing this note therefore to let you know that I hold you in my mind, and that energy is automatically sent out to you when your letter is received, and when this reply is sent. The energy will help release your own understanding and healing abilities, or help you in whatever particular area help is required» — Seth explica por qué Roberts no contesta el correo y declara enviar energía al recibir la carta y al responderla.

«Such energy is always available, whether you write to me or not. Such energy is constantly at your own command. If you believe me, then you will realize that others at best can only act as intermediaries, middlemen, and are in that respect not needed, for the energy is always available in your life. I simply give you that which is your own» — Seth cierra la carta declarando prescindibles a los intermediarios y suya del lector la energía que le ofrece.

«Now give us a moment; and that is the end of our letter. Some people you will want to send it to, and some you will not. Others you can take care of yourselves» — Seth deja a Roberts y a Butts decidir a quién se manda la carta.

«If you pursue such sorrowful thoughts persistently you are reactivating that body condition. Think of one of the most pleasant events that ever happened to you and the reverse will be true, but the process is the same. This time the associated memories are pleasant, and the body changes accordingly» — Seth invierte el experimento con un hecho grato y hace idéntico el proceso.

«Remember, these mental associations are living things. They are formations of energy assembled into invisible structures, through processes quite as valid and complicated as the organization of any group of cells. Comparing them with cells, they are of briefer duration, generally speaking, though under certain conditions this does not apply. But your thoughts form structures as real as the cells. Their composition is different in that no solidity is involved in your terms» — Seth llama vivas a las asociaciones mentales y las declara estructuras de energía tan organizadas como un grupo de células.

«As living cells have a structure, react to stimuli and organize according to their own classification, so do thoughts. Thoughts thrive on association. They magnetically attract others like themselves, and like some strange microscopic animals they repel their "enemies," or other thoughts that are threatening to their own survival» — Seth adjudica a los pensamientos atracción y repulsión como a animales microscópicos.

«Using this analogy, your mental and emotional life forms a framework composed of such structures, and these act directly upon the cells of your physical body» — Seth hace de la vida mental y emotiva un armazón que obra directo sobre las células.

«Now let us return to Augustus; for here we find again in one individual an excellent example of the way in which seemingly nonphysical thoughts and beliefs can affect and alter the corporeal image» — Seth vuelve sobre el caso como ejemplo de cómo la creencia altera la imagen corpórea.

«Your thoughts will activate the appropriate feelings. Beneath your awareness, however, they will also trigger the cells' ever-present memory» — Seth adjudica al pensamiento el disparo de las improntas de memoria celular; el folio parte la frase, que sigue *imprints of stimuli received when those events occurred*.

«imprints of stimuli received when those events occurred. There is, to some extent now, a cellular memory playback — and on the part of the entire body, the recognition of its state at that time» — Seth describe la reproducción de la memoria celular y el reconocimiento del estado corporal de entonces; la línea arranca después del folio.

«Now: First of all, Augustus had been told in various ways, quote: 'You think too much. You should be doing something physical, involved in sports, more outgoing." Such repeated remarks, with other childhood conditions, made him afraid of his own mental activity. He also felt unworthy, so how could his thoughts be good» — Seth cita lo que decían al sujeto en la infancia y adjudica a eso el miedo a su propia actividad mental.

«Feelings of violence accumulated early, but in his family there were no acceptable ways of releasing normal aggressive feelings. When these built up into felt, violent eruptions, Augustus was only the more convinced of his unacceptable nature. For some time in his normal state as a teenager, he tried harder and harder to be "good." This meant the banishing of thoughts or impulses that were sexually inspired along various lines, aggressive, or even just unconventional. Considerable energy was used to inhibit these portions of his inner experience» — Seth adjudica a la falta de vías aceptables de agresión la acumulación de violencia y el esfuerzo por ser bueno.

«The denied mental events did not disappear, however. They increased in intensity and were kept apart from his "safer" usual thoughts. In such a way, Augustus actually created a mental structure whose organization followed the principles I mentioned before your break» — Seth sostiene que los eventos mentales negados no desaparecen sino que se intensifican y forman estructura.

«Under other circumstances and possessing different characteristics, another individual could damage a physical organ by literally attacking it, as surely as it might be assaulted by a virus (emphatically). Because of Augustus's particular temperament and nature, however, and his native though conventionally undeveloped creativity, he formed a structure rather than destroying one» — Seth contrapone al que daña un órgano el que forma una estructura, y lo adjudica al temperamento y a la creatividad del sujeto.

«In his normal state he accepted only the beliefs he considered were expected of him. As mentioned (in the 628th session in Chapter Six), there was a time before his condition developed when his "good-self thoughts" and his "bad-self thoughts" vied for his attention, and the body tried desperately to react to constant, alternating and often contradictory concepts» — Seth describe la disputa entre los pensamientos de buen yo y de mal yo, y remite a la sesión 628 del capítulo seis.

«Pause.) What developed was a situation in which the conflicting sets of thoughts and feelings finally took turns, though Augustus maintained his own integrity for most of the time. But those beliefs that he shoved away were, by attraction, instantly seized by the other mental structure — again, composed of ideas and feelings combined into what you might think of as an invisible cellular organization, with all capabilities of reaction» — Seth describe la segunda estructura mental como organización celular invisible de ideas y sentimientos.

«In his normal condition Augustus thought of his own powerlessness — for he had denied himself normal aggressive action — and felt this weak. The beliefs activated the body's cellular memory, weakening the body and impeding its function. Yet for a time, while performance was dulled it was steady. A balance was maintained that suited his purposes» — Seth adjudica a la creencia en la propia impotencia el debilitamiento del cuerpo, y consigna el equilibrio que eso le daba.

«He became afraid that the body would go out of control and commit violent action, because he was of course aware of the strength of the denied thoughts and feelings. When a crisis situation arose or when he became lost in despair, an acceleration began that he pretended not to notice, and Augustus Two would appear» — Seth describe el miedo a la acción violenta y la aceleración que precedía a la aparición de la segunda personalidad.

«10:35.) Augustus Two was filled with a sense of power — because Augustus considered power wrong and set it aside from what he thought of as his normal self. Yet Augustus knew the body needed the vitality that he had denied it. Therefore enter Augustus Two with his great ideas of extraordinary power, vigor and superiority — (louder and smiling:) I am keeping my Augustuses straight. I hope you are too» — Seth adjudica a la segunda personalidad el poder que el sujeto declaraba malo, y bromea con no confundir a sus dos Augustos.

«Aggressive action conveniently forgotten by Augustus was now recalled with exuberant glee by Augustus Two. As a result the chemical nature of the body was instantly revitalized. Muscular tone was greatly improved. There were changes in the amount of sugar in the blood and an alteration in the flow of energy throughout the body» — Seth adjudica al recuerdo de la acción agresiva la revitalización química, el tono muscular y el cambio de azúcar en la sangre.

«I knew when Ruburt interviewed Augustus that the young man identified Augustus Two with the left side of himself. In his normal state that side of the body contained more tension than the right» — Seth consigna que el sujeto identificaba a la segunda personalidad con su lado izquierdo, donde había más tensión.

«In Augustus Two, the tension found release and the energy flow became more even after initial bursts of activity. The longer Augustus Two stayed, however, the weaker his position became — a fact recognized» — Seth describe el debilitamiento progresivo de la segunda personalidad cuanto más tiempo permanecía; el folio parte la frase.

«Dictation: Try a simple experiment. The results will be self explanatory. Think of a sad event from your life. Similar feelings will soon follow, and with them memories» — Seth propone el experimento de recordar un hecho triste y ver los sentimientos que siguen; el corte de chunk parte la frase, que sigue *of other such unpleasant episodes strung together through association*.

«of other such unpleasant episodes strung together through association. Scenes, odors, words, perhaps half-forgotten, will suddenly come upon you with new freshness» — Seth describe el encadenamiento por asociación de escenas, olores y palabras medio olvidadas; la línea arranca después del corte de chunk.

«Forget now that in this case such a division occurred, and imagine instead the successive thoughts and feelings that you possess. When you feel weak you are weak. When you feel joyful your body benefits and becomes stronger. Augustus's case simply shows in exaggerated form the effects of your beliefs upon your physical image» — Seth generaliza el caso: cuando uno se siente débil lo está, y cuando se siente gozoso el cuerpo se fortalece.

«If you think, "Aha, then from now on I will only think good thoughts — and therefore be healthy, and inhibit my 'bad' thoughts, or do anything at all with them but think them," then in your own way you are doing what Augustus did. He began by believing that some of his thoughts were so evil that they must somehow be made nonexistent. So inhibiting what you consider as negative thoughts, or assuming that they are so terrible, is no answer» — Seth objeta la salida fácil de inhibir los pensamientos malos y la iguala a lo que hizo el sujeto del caso.

«The chapter is to be called, "Health, Good and Bad Thoughts, and the Birth of 'Demons» — Seth dicta el título del capítulo, que nombra a los demonios entre comillas.

«Now: Your beliefs about what is desirable and what is not, what is good and what is evil, cannot be divorced from the condition of your body. Your own ideas of values can help you achieve good health or bring about disease, can bring into your experience success or failure, happiness or sadness. Yet each of you will interpret that last remark in line with your own value system. You will have definite ideas about what success or failure means, or what good or evil is» — Seth liga el juicio de valor propio a la salud y a la enfermedad, y advierte que cada quien leerá eso según su propio sistema.

«by Augustus and Augustus Two. Augustus, you see, had to build up sufficient repressed thought and emotion because of a situation with which he could not cope. This threat would then bring» — Seth describe la acumulación de pensamiento reprimido ante una situación inmanejable; la línea arranca después del folio y el corte de chunk la cierra.

«about the emergence of Augustus Two. The body behaves as you think it must behave, so Augustus and Augustus Two, with their alternating patterns of behavior, caused the body to react in quite different ways» — Seth hace que el cuerpo se comporte como se cree que debe comportarse, y adjudica a cada patrón su reacción.

«Suppose you believe that to be "good" you must try to be perfect. You may have been told, or read, that the spirit is perfect, and hence thought that your duty was to reproduce that perfect spirit in flesh as best you could» — Seth describe la creencia en un espíritu perfecto que habría que reproducir en carne; la línea arranca después del corte de chunk, que parte la frase en *experience*.

«The word "perfect" holds many pitfalls. In the first place it presupposes something completed and done beyond change, and so beyond motion, further development, or creativity» — Seth objeta la palabra perfecto porque presupone algo acabado y por tanto sin movimiento ni creatividad.

«The spirit is always in a state of becoming, ever-changing, supple, and in your terms without end, as it was and is without a point of beginning. Ruburt said recently that if he was sure of one thing about physical reality, it was [that is was] not anywhere near perfect in these terms. But in the same meaning of the word neither is the spirit, which to fulfill the requirement of perfection would have to be set in some state of completion beyond which no fulfillment or creativity was possible» — Seth declara al espíritu en devenir permanente y consigna la observación de Roberts de que la realidad física no le parece perfecta; el corchete es de Butts.

«Your thoughts are. You may approve or disapprove of them, in the way that you think of a storm, for example. Left alone, your thoughts are as various, magnificent, trivial, frightening, or glorious as a hurricane, a flower, a flood, a toad, a raindrop or the fog. Your thoughts are perfectly themselves. Left alone, they come and go» — Seth iguala el pensamiento a la tormenta o al sapo y lo declara perfectamente él mismo.

«You with your conscious mind are to discriminate among those thoughts as to which ones you want to form into your system of beliefs (intently), but in so doing you are not to pretend blindness. You may at times wish that a rainy day were a sunny one, but you do not stand at the window and deny that the rain is falling, or that the air is cold and the sky dark» — Seth pide discriminar sin fingir ceguera, con la figura de quien no niega que llueve aunque preferiría sol.

«Because you accept the rain as a present reality does not mean, either, that you must believe that all days are stormy, and make that obvious misconception a part of your beliefs about reality. So you do not have to pretend that a "dark" thought doesn't exist. You do not have to take it as fact that all of your thoughts would be murky, left alone, and try to hide them» — Seth acota la figura: aceptar el pensamiento oscuro no obliga a creer que todos lo son.

«Some people are afraid of snakes, even of the most harmless variety, and blind to their beauty and place in the universe. Some are afraid of certain thoughts, and so are oblivious to their beauty and their place in mental life» — Seth compara el miedo a ciertos pensamientos con el miedo a las serpientes inofensivas.

«Since you have all kinds of thoughts there are reasons for having them, as you have all kinds of geography. Within your reality it is as foolish to deny the existence of certain thoughts as it would be, say, to pretend that deserts do not exist. In following such a course you deny dimensions of experience and diminish your reality. This does not mean that you have to collect what you think of as negative thoughts, any more than it means that you should spend a month in a desert if you do not like them. Period. It does mean that within nature as you understand it, nothing is meaningless or to be pretended out of existence» — Seth compara la negación de ciertos pensamientos con negar que existan los desiertos.

«Jovially:) Then I will add: I told you there would be no trouble with the book. Tell Ruburt I said so — but who listens to me? Though he is listening better lately, and on the right track ... I wish you a hearty good evening» — Seth cierra la sesión bromeando sobre el libro y sobre que nadie lo escucha.

«To this end you attempt to deny all imperfect thoughts and emotions. Your own» — Seth describe el intento de negar todo pensamiento imperfecto; el folio parte la frase, que sigue *"negative" thoughts appall you*.

«thoughts appall you. You may believe also what I have told vou —that your thoughts create your reality — so you become all the more frightened at mental or actual expressions of an aggressive nature. You may be so concerned about hurting someone else that you hardly dare move. Trying to be perfect all the time can be far more than a nuisance: It can be disastrous because of your misunderstanding» — Seth advierte que quien cree que el pensamiento crea la realidad se aterra de sus propios pensamientos agresivos, y llama desastroso el intento de ser perfecto; el troceo imprime *vou* por *you*.

«Now: Dictation: Each individual will have a slightly different definition for "negative" emotions. One person may find sexually stimulating thoughts delightful and a most enjoyable kind of diversion. Another may consider them impure, bad, unhealthy, or otherwise disadvantageous» — Seth relativiza la definición de emoción negativa según cada quien.

«Some individuals can with ease and exuberance imagine themselves in a fistfight, a brawl, unmercifully beating "the devil" out of an» — Seth contrapone al que fantasea la pelea sin culpa el que la vive con terror; el folio parte la frase, que sigue *adversary*.

«adversary. The same thoughts may fill another man with intense terror and grave feelings of guilt. This same man, however, who would not purposely entertain fantasies of such nature under normal conditions, may in time of war imagine himself killing the enemy with the greatest feelings of holy joy and righteousness» — Seth consigna que el mismo hombre culpable en paz imagina en guerra el matar con alegría santa.

«Pause.) What is usually forgotten is the real nature of aggressiveness, which in its truest sense simply means forceful action. This does not necessarily imply physical force, but instead the power of energy directed into a material action» — Seth define la agresividad como acción enérgica, no necesariamente física.

«Birth is perhaps the most forceful aggression, in your terms, of which you are capable in your system of reality (emphatically). In the same way, the growth of any idea into temporal realization is the result of creative aggression. It is impossible to try to erase true aggressiveness. To do so would obliterate life as you know it» — Seth llama al nacimiento la agresión más fuerte de que se es capaz y declara imposible borrar la agresividad verdadera.

«Pause at 9:34.) Any attempt to impair the flow of true aggression results in a distortive, uneven, explosive pseudo-aggression that causes wars, individual neurosis, and a great many of your problems in all areas» — Seth adjudica al bloqueo de la agresión verdadera una seudoagresión explosiva que causa guerras y neurosis.

«Normal aggressiveness flows with strong patterns of energy, giving motive power to all of your thoughts whether you consciously regard them as positive or negative, good or bad. (Very definitely:) The same thrusting creative surge brings them all forth. When you consider a thought good you usually do not question it. You allow it its life and follow through. Usually if you regard a thought as bad or beneath you, or if you are ashamed of it, then you try to deny it, stop its motion and hold it back. You cannot restrain energy, although you may think you can. You simply collect it, whereupon it grows, seeking its fulfillment» — Seth niega que la energía pueda restringirse y dice que solo se acumula buscando cumplirse.

«This will lead you to say, "Supposing I feel like killing my boss, then, or putting poison in my husband's tea; or worse, hanging my five children on the clothesline instead of the towels? Are you saying that I should merely follow through?" I sympathize with your predicament. The fact is that before being "assailed" by what may seem to be such terrifying unnatural ideas, you have already blocked off an endless variety of far less drastic ones, any of which you could have expressed quite safely and naturally in daily life» — Seth se planteael reparo del lector sobre los impulsos atroces y responde que antes se bloquearon otros mucho menores.

«You will each have to discover for yourself those areas in which you strongly repress your thoughts, for many energy blockages will be found there. All of this will be covered in the later section» — Seth deja al lector el hallazgo de sus propias zonas de represión, donde estarán los bloqueos de energía.

«For now consider this blocked energy. Consciously, most people are already afraid of it — they did not repress it because they considered it good. When I use the word "repressed" I do not mean forgotten, or shoved into the unconscious, or beyond reach. You may pretend that such material is hidden but it is quite within your conscious awareness. You have only to honestly look for it and organize what you find» — Seth acota su uso de la palabra reprimido: no es olvidado ni inconsciente, sino consciente y sin organizar.

«It is very possible to "see" such information and not see it at the same time, simply because you do not add all of the data together. No one can make you do that, of course. To do it you must have a sense of courage and adventuresome-ness; and tell yourself that you refuse to be cowed by ideas that after all belong to you, but are not you» — Seth describe el ver sin ver, por no sumar los datos, y pide coraje ante ideas que son de uno pero no son uno; el troceo parte *adventuresome-ness* en el renglón.

«Your problem then is not how to deal with normal aggressiveness, but how to handle it when it has remained unexpressed, ignored, and denied over a long period of time. Later in this book we will deal specifically with» — Seth sitúa el problema en la agresión no expresada durante largo tiempo; el folio parte la frase, que sigue *methods to that end*.

«methods to that end. Here I simply want to point out the difference between healthy natural aggressiveness, and the explosive, distorted emergence of repressed aggression» — Seth distingue la agresividad natural sana de la emergencia distorsionada de la reprimida; la línea arranca después del folio.

«Now: It is often said that man believes in devils because he believes in gods. The fact is that man began to believe in demons when he started to feel a sense of guilt. The guilt itself arose with the birth of compassion» — Seth objeta la explicación corriente de la creencia en demonios y la data en el nacimiento de la culpa, que a su vez data en el de la compasión.

«Animals have a sense of justice that you do not understand, and built-in to that innocent sense of integrity there is a biological compassion, understood at the deepest cellular levels» — Seth adjudica a los animales un sentido de justicia y una compasión biológica en el nivel celular.

«In your terms man is an animal, rising out of himself, from himself evolving certain animal capacities to their utmost; not forming new physical specializations of body any longer (again in your terms), but creating from his needs, desires and blessed natural aggressiveness inner structures having to do with values, space and time. To varying degrees this same impetus resides throughout all creaturehood» — Seth describe al hombre creando estructuras internas de valor, espacio y tiempo en vez de nuevas especializaciones del cuerpo.

«Such a task meant that man must break out of the self-regulating, precise, safe and yet limiting aspects of instinct. The birth of a conscious mind, as you think of it, meant that the species took upon itself free will» — Seth adjudica al nacimiento de la mente consciente la salida del instinto y la asunción del libre albedrío.

«Built-in procedures that had beautifully sufficed could now be superseded. They became suggestions instead of rules» — Seth convierte en sugerencias lo que antes eran reglas biológicas.

«A cat playfully killing a mouse and eating it is not evil. It suffers no guilt. On biological levels both animals understand. The consciousness of the mouse, under the innate knowledge of impending pain, leaves its body. The cat uses the warm flesh. The mouse itself has been hunter as well as prey, and both understand the terms in ways that are very difficult to explain» — Seth niega el mal en el gato que mata al ratón y describe la consciencia del ratón saliendo del cuerpo antes del dolor.

«At certain levels both cat and mouse understand the nature of the life energy they share, and are not — in those terms —jealous for their own individuality. This does not mean they will not struggle to live, but that they have a built-in unconscious sense of unity with nature in which they know they will not be lost or immersed» — Seth adjudica a gato y ratón un sentido inconsciente de unidad con la naturaleza que no anula su lucha por vivir.

«Man, pursuing his own way, chose to step outside of that framework — on a conscious level. The birth of compassion then took the place of the animals' innate knowledge; the biological compassion turned into emotional realization» — Seth hace que la compasión ocupe en el hombre el lugar del saber innato del animal.

«The hunter, freed more or less from animal courtesy, would be forced to emotionally identify with his prey. To kill is to be killed. The balance of life sustains all. He must learn on a conscious level then what he knew all along. This is the intrinsic and only real meaning of guilt and its natural framework» — Seth deriva la culpa de la identificación del cazador con su presa y la llama único sentido real de la culpa.

«Long pause.) You are to preserve life consciously, then, as the animals preserve it unconsciously» — Seth da la consigna: conservar la vida conscientemente como el animal la conserva sin saberlo.

«Now: The interpretations and uses to which this quite natural guilt has been put are horrendous. Guilt is the other side of compassion. Its original purpose was to enable you to empathize on an aware level with yourselves and other members of creaturehood, so that you could consciously control what was previously handled on a biological level alone. Guilt in that respect therefore has a strong natural basis, and when it is perverted, misused or misunderstood, it has that great terrifying energy of any runaway basic phenomenon» — Seth llama a la culpa el otro lado de la compasión y describe su energía cuando se desboca.

«Pause.) If you think you are guilty because you read one kind of book or another, or entertain certain thoughts, then you run particular risks. If you believe something is wrong then in your experience it will be, and you will consider it negative. So you will collect an "unnatural" guilt, one that you do not deserve but accept and so create» — Seth adjudica al propio juicio la culpa que llama no natural y que el sujeto crea al aceptarla.

«You will not usually form a creation of it of which you are proud. If you believe firmly in poor health you may use this repressed energy to attack a physical organ — a gall bladder may become "bad." According to your own belief system, you may trust the integrity of your body and instead project this guilt out upon others — onto a personal enemy, or a particular race, creed or color» — Seth describe las dos salidas de esa culpa: atacar un órgano propio o proyectarla sobre un enemigo, una raza, un credo o un color.

«As the body creates antibodies* to regulate itself, so you will set up mental and emotional "antibodies," certain thoughts that are "good," to protect you from the fantasies or ideas that you consider bad» — Seth llama anticuerpos mentales a los pensamientos que se tienen por buenos y que se oponen a los que se tienen por malos.

«If its built-in instincts are left alone the body is basically self-regulating. It does not kill off all red blood cells if there are too many of them at a given time. It has better sense» — Seth declara autorregulado al cuerpo dejado a sus instintos y niega que mate todas sus células cuando sobran.

«Over a period of time the conscious mind, because of its position, can override the body's messages. Yet the backed-up accumulation of energy will seek outlet. The smallest, most innocent symbol for the repressed material may then bring about behavior on your part that seems out of all proportion to the stimulus» — Seth describe cómo la energía acumulada estalla ante el símbolo más inocente de lo reprimido.

«On ten justified occasions you may have felt like telling someone to leave you alone, but refrained, not wanting to hurt their feelings; afraid that you would be rude even though the occasion was one where your remark might well have been understood and taken calmly. Because you did not accept your feelings, much less express them, on the next occasion you might explode seemingly without reason and initiate a spectacular argument, completely unjustified» — Seth ilustra con las diez ocasiones calladas la explosión desproporcionada de la undécima.

«11:10.) In this case the other person has no idea as to why you reacted in such a fashion, and is deeply hurt. And your guilt grows. The trouble is that ideas of right and wrong are intimately involved with your chemistry, and you cannot separate your moral values from your body» — Seth liga los valores morales a la química del cuerpo y declara inseparables uno de otro.

«Demons of any kind are the result of your beliefs. They are born from a belief in "unnatural" guilt. You may personify them. You may even meet them in your experience, but if so they are still the product of your immeasurable creativity, though formed by your guilt and your belief in it» — Seth adjudica los demonios a la creencia y a la culpa no natural, y concede que pueden encontrarse en la experiencia.

«If you shed the distorted concepts of unnatural guilt and accepted the wise ancient wisdom of natural guilt instead, there would be no wars. You would not kill each other mindlessly. You would understand the living integrity of each organ in your body and have no need to attack any of them» — Seth sostiene que sin la culpa no natural no habría guerras ni ataque a los propios órganos.

«This obviously does not mean that the time of the body's death would not come. It does mean that the seasons of the body would be understood as following those of the mind, ever-changing and flowing, with conditions coming and going but always maintaining the splendid unity within the body's form. You would not have chronic illnesses» — Seth concede la muerte del cuerpo y habla de sus estaciones siguiendo a las de la mente.

«Generally speaking, and ideally, the body would wear our gradually while still showing far greater endurance than it does now» — Seth describe el desgaste gradual ideal del cuerpo; el troceo imprime *wear our* por *wear out*.

«There are many other conditions, though, all having to do with your conscious beliefs. You may think it is better to die quickly of a heart attack, for example. Your individual purposes are not the same so you will manage your body experiences in a great variety of ways» — Seth concede que hay quien prefiere morir de golpe y hace variar el manejo del cuerpo según el propósito.

«Generally speaking, you are here to expand your consciousness, to learn the ways of creativity as directed through conscious thought. The aware mind can change its beliefs, and so to a large extent it can alter its bodily experience» — Seth declara el fin de la existencia física: expandir la consciencia y aprender la creatividad dirigida por el pensamiento consciente.

«If you are religious-minded and fundamental in your beliefs, you may blame a devil who causes you to behave in such and such a» — Seth consigna la salida religiosa de culpar a un diablo del propio comportamiento; el folio parte la frase.

«But in your fear of negative thoughts you often attempt to deny all normal aggressiveness, and at the first glimpse of it bring up your mental antibodies prepared for action. In so doing you try to repudiate the validity of your own experience» — Seth adjudica al miedo al pensamiento negativo la denuncia de la propia experiencia.

«If you do not feel your individual reality, then you can never realize that you form it, and so can change it. It is this denial of experience, and the energy blockages involved, that build up the accumulation of unnecessary "unnatural" guilt. The body itself cannot understand these blocked messages, and cries out to express its own corporeal knowledge of the moment as it experiences it. (Intently:) You mentally shout in such situations that you do not feel what you feel» — Seth adjudica al bloqueo la acumulación de culpa no natural, y describe al cuerpo gritando lo que la mente niega.

«When you believe that you are good, your body functions well. I am sure that many of you will say, "I try constantly to be good, yet I am in miserable health, so how can that be?" If you examine your own beliefs» — Seth liga el buen funcionamiento del cuerpo a la creencia en la propia bondad y se planta el reparo de quien se esfuerza y enferma; el folio parte la frase.

«the answer will be apparent: You try to be so good precisely because you believe you are so bad and unworthy» — Seth responde al reparo: el esfuerzo por ser bueno viene de creerse malo e indigno; la línea arranca después del folio.

«Natural guilt then is the species' manifestation of the animals' unconscious corporeal sense of justice and integrity. It means: Thou shalt not kill more than is needed for thy physical sustenance» — Seth traduce la culpa natural a un mandamiento: no matar más de lo que el sustento físico requiere.

«The animals do not need such a message, of course, nor can it be literally translated, for your consciousness is flexible and leeway had to be left for your own interpretation» — Seth deja margen de interpretación por la flexibilidad de la consciencia humana.

«An outright lie may or may not be a violation. A sex act may or may not be a violation. A scientific expedition may or may not be a violation. Not going to church on Sunday is not a violation. Having normal aggressive thoughts is not a violation. Doing violence to your body, or another's, is a violation. Doing violence to the spirit of another is a violation — but again, because you are conscious beings the interpretations are yours. Swearing is not a violation. If you believe that it is then in your mind it becomes one» — Seth enumera lo que puede o no ser violación y pone la interpretación en manos del sujeto.

«12:01.) Killing another human being is a violation. Killing while protecting your own body from death at the hands of another through immediate contact is a violation. Whether or not any justification seems apparent, the violation exists» — Seth declara violación el matar aun en defensa propia y aun con justificación aparente.

«Usually there are a variety of physical actions, not involving killing, that would suffice. As long as you believe that violence must be met with violence you court it and its consequences. On individual terms, your own body and mind become the battleground, as does the physical body of the earth in mass terms. Your material form is alive through natural aggression, the poised, forceful and directed action that is the carrier for creativity» — Seth dice que quien cree que la violencia se responde con violencia la corteja, y llama a la agresión natural portadora de la creatividad.

«Long pause at 12:11, eyes closed.) If you cut your finger it bleeds. In so doing the blood clears away any poisons that may have entered. The bleeding is beneficial and the body knows when to stop it. If the flow continued it would be wrong or detrimental in your terms, but the body would not think the blood was bad because it continued its course of action. It would not attempt to cut off all blood, considering it evil. It would instead make whatever adjustments were necessary to bring the emission to a natural halt» — Seth da la analogía del corte que sangra: el cuerpo no llama mala a la sangre por seguir su curso.

«When you consider aggressive thoughts wrong, using this analogy, you do not even begin to allow the system to clear itself. Instead you shut up the "poisons" inside. As an accumulation would occur in the flesh, so the same thing might happen in your mental experience. Physically you could end up with a very serious condition; and mentally and emotionally such a clamping down on natural forces can result in "diseased" idea structures that are isolated from other more healthy concepts. These can be like growths — not lacking oxygen, for example, but free access and flow with other portions of your conscious experience» — Seth extiende la analogía: reprimir el pensamiento agresivo produce estructuras de ideas aisladas, como crecimientos.

«It has nothing to do with adultery or with sex. It does contain innate issues that apply to human beings, that would have no meaning for other» — Seth desliga la culpa natural del adulterio y del sexo; el folio parte la frase, que sigue *animals in the framework of their experience*.

«animals in the framework of their experience. Strictly speaking, the translation from biological language to your own is as given in this session; but the finer discrimination reads thusly: Thou shalt not violate» — Seth da la traducción más fina del mandamiento, que ya no es no matar sino no violar; la línea arranca después del folio.

«Not at all. You could counter such an attack in several ways that do not involve killing. You would not be in such a hypothetical situation to begin with unless violent thoughts of your own» — Seth propone respuestas que no matan y adjudica al pensamiento violento propio la atracción de la situación; el corte de chunk parte la frase.

«faced or unfaced, had attracted it to you. But once it is a fact, and according to the circumstances, many methods could be used. Because you consider aggression synonymous with violence, you may not understand that aggressive —forceful, active, mental or spoken — commands for peace could save your life in such a case; yet they could» — Seth llama agresivos a los mandatos de paz y dice que podrían salvar la vida; la línea arranca después del corte de chunk.

«Dictation. Now (smiling:) You do not need to put in my first now» — Seth pide a Butts no transcribir sus muletillas iniciales, y Butts consigna que ya lo había hecho.

«Natural guilt is also highly connected with memory, and arose hand in hand with mankind's excursion into the experience of past, present and future. Natural guilt was meant as a preventive measure. It needed» — Seth liga la culpa natural a la memoria y la llama medida preventiva; el folio parte la frase, que sigue *the existence of a sophisticated memory system*.

«the existence of a sophisticated memory system in which new situations and experiences could be judged against recalled ones, and evaluations made in an in-between moment of reflection. Any previous acts that had aroused feelings of natural guilt were to be avoided in the future» — Seth describe el sistema de memoria que juzga lo nuevo contra lo recordado en un momento intermedio de reflexión.

«Because of the multitudinous courses open to the species, not only did the highly specific nature of many kinds of animalistic instinct no longer apply, but a curious balance had to be maintained. The conscious options that opened as man's mental world enlarged made it impossible to allow sufficient freedom, and yet necessary control, on a biological level alone» — Seth explica por qué el instinto ya no bastaba y hacía falta un equilibrio distinto.

«Long pause at 9:56.) So controls were needed lest the conscious mind, denied full use of the animals' innate taboos, run away with itself» — Seth declara necesarios los controles una vez negados al hombre los tabúes innatos del animal.

«Guilt, natural guilt, depends upon memory then. It does not carry with it any built-in connection with punishment as you think of it. Once more, it was meant as a preventive measure. Any violation against nature would bring about a feeling of guilt so that when a like situation was encountered in the future, man would, in that moment of reflection, not repeat the same action» — Seth niega que la culpa natural traiga castigo consigo y la declara preventiva.

«I have used the phrase "moment of reflection" several times because it is another attribute peculiar to the conscious mind and, again in your terms, is largely denied to the rest of creaturehood. Without that pause — in which man can remember past in the present, and envisage a future — natural guilt would have no meaning. Man would not be able to recall past acts, judge them against the present situation, or imagine the future sense of guilt that might result» — Seth llama momento de reflexión al atributo propio de la mente consciente sin el cual la culpa natural no tendría sentido.

«To that extent natural guilt projected man into the future. This is of course a learning process, natural within the time system that the species adopted. Unfortunately, artificial guilt takes on the same attributes, utilizing both memory and projection. Wars are self-perpetuating because they combine both natural and unnatural guilt, compounded and reinforced by memory» — Seth adjudica a la culpa artificial los mismos atributos y hace que la guerra se perpetúe por memoria.

«Conscious killing beyond the needs of sustenance is a violation» — Seth repite la regla en una línea.

«Thou shalt not violate. Again, the injunction had to be flexible enough to cover any situations in which the conscious species could become involved. The animals' instincts and their natural situations kept their numbers in bounds; and with unconscious, unknowing courtesy they made room for all others» — Seth declara flexible el mandamiento y consigna que los instintos del animal mantienen sus números en límite.

«Thou shalt not violate against nature, life, or the earth. In your terms creaturehood, while striving for survival and longing for life, while abundant and rambunctious, is not inherently gluttonous. It follows the unconscious order that is within it even as there is a definite order, relationship and limit to the number of chromosomes. A cell that becomes omnivorous can destroy the life of the body» — Seth extiende el mandamiento a la naturaleza y a la tierra y compara la glotonería con la célula que se vuelve omnívora.

«There is hardly anything mysterious in the idea that life can kill. On a biological level all death is hidden in life, and all life in death» — Seth declara escondida en la vida toda muerte, y en la muerte toda vida.

«Viruses are alive, as I mentioned in another connection (in the 631st session in Chapter Seven), and can be beneficial or detrimental according to other balances in the body. In cancer cells the growth principle runs wild; within creaturehood each of the species has its place, and if one multiplies out of its proper order then all life and the body of the earth itself comes into peril» — Seth remite a la sesión 631 y describe el principio de crecimiento desbocado en el cáncer y en la especie.

«In those terms overpopulation is a violation. In the cases of both war and of overgrowth, the species has ignored its natural guilt. When a man kills another, regardless of his other beliefs a certain portion of his conscious mind is always aware of the violation involved, justify it though he may» — Seth declara violación la sobrepoblación y sostiene que quien mata lo sabe en parte de su mente consciente.

«Long pause at 10:08.) We are taking this slow . . . ("All right. "Jane's delivery has been leisurely since the start of the session.) The collection of unrecognized artificial guilts, built up through the centuries, has led to such an accumulation of repressed energy that its release has resulted in violent action» — Seth adjudica a la acumulación de culpas artificiales no reconocidas la acción violenta.

«When women give birth in a crowded world they also know, and with a portion of their conscious minds, that a violation is involved. When your species sees that it is destroying other species and disrupting the natural balance, then it is consciously aware of its violation» — Seth extiende la violación al parto en un mundo lleno y a la destrucción de otras especies.

«When such natural guilt is not faced there are other mechanisms that must be employed. Again at the risk of repeating myself: Many of your problems result from the fact that you do not accept the responsibility of your own consciousness. It is meant to assess the reality that is unconsciously formed in direct replica of your thoughts and expectations» — Seth adjudica muchos problemas al rechazo de la responsabilidad de la propia consciencia.

«When you do not embrace this conscious knowledge, but refuse it, you are not using one of the finest "tools" ever created by your species, and you are to a large extent denying your birthright and heritage» — Seth llama herramienta de las más finas a la mente consciente y llama negación de la herencia a su rechazo.

«Most intently:) When this happens, the species by default must fall back upon vestiges of old instincts — that were not geared to operate in conjunction with a conscious reasoning mind, and do not comprehend your experience; that finds your "moment of reflection" an impertinent denial of impulse. So man loses full use of the animals' regulated, graceful instinct, and yet denies the conscious and emotional discrimination given him instead» — Seth describe el recurso a instintos viejos que no comprenden la experiencia, y la doble pérdida resultante.

«10:52.) The messages sent as a result are so highly contradictory that you are caught in a position where true instinct cannot reign, nor can reason prevail. Instead a distorted version of instinct results, along with a bastard use of sense as the species tries desperately to regulate its course» — Seth describe el resultado como versión distorsionada del instinto y uso bastardo del juicio.

«Presently you have a condition in which overpopulation is compensated for by wars (pause), and if not by wars then by diseases. Yet who must die? The young who would be the parents of children. An understanding of the nature of natural guilt's integrity would save you from such predicaments» — Seth adjudica a guerras y enfermedades la compensación de la sobrepoblación y señala que mueren los jóvenes que serían padres.

«The "demons," your projections, are then placed upon a national enemy, or the leader of another race; sometimes whole masses of population will project upon other large groups the images of their own unfaced frustrations. Even in Augustus you find the hero and the villain, separate and diversified. As a man can be so divided, so can a nation and a world. So can a species» — Seth extiende la proyección del demonio al enemigo nacional y a masas enteras, y remite al caso de Augustus.

«Now, dictation: So, therefore, can a family be so divided, and one member always appear as a hero and one the villain or the demon. You may have two children, one of whom, generally speaking, behaves like Augustus One, and one who acts like Augustus Two» — Seth traslada la división a la familia, con un hijo dócil y otro violento.

«Because one seems so compliant and docile and one is so violent and unruly, you may never see the connections between their behavior, thinking them so obviously different. Yet if being "good," polite, and compliant is not the usual state of normal children, neither is incessant violent activity. In such cases what you usually have is a situation in which one child is acting out unfaced aggressive behavior for the whole fam» — Seth niega que la docilidad incesante sea más normal que la violencia incesante y hace al hijo violento vocero de la agresión no encarada de la familia; el folio parte la palabra final.

«Such unreconciled patterns of activity also mean that love is not being freely expressed. Love is outgoing, as aggression is. You cannot inhibit one without similarly affecting the other, so under such conditions the docile loving child is usually projecting and expressing the restrained love for the family as a whole. Both the villain and the hero will be in trouble, however, for each are denying other legitimate aspects of their experience» — Seth liga amor y agresión y hace al hijo dócil vocero del amor contenido de la familia; ambos en apuro.

«The same applies then to nations. Natural guilt is a creative mechanism, meant to serve as a conscious spur in the solving of problems that, in your terms, no other animals ever had. By taking advantage of it you leap still further through unknown frontiers, and break through into dimensions of awareness that were always latent since the birth of the conscious mind» — Seth llama mecanismo creativo a la culpa natural y espuela consciente para problemas que ningún animal tuvo.

«Natural guilt, followed, is a wise guide that brings along with it not only biological integrity, but triggers within consciousness aspects of activity that must otherwise remain closed» — Seth llama guía sabia a la culpa natural seguida.

«With animals, there are varying degrees of division between the self who acts and the action involved. With the birth of the conscious mind in man, however, the self who acts needed away to judge its actions. Again we come to the importance of that period of reflection, in which the self, with the use of memory, glimpses its own past experience in the present and projects its results into the future» — Seth vuelve al momento de reflexión como lo que permite al yo juzgar su propia acción; el troceo imprime *needed away* por *needed a way*.

«Dictation: The state of grace is a condition in which all growth is effortless, a transparent (pause), joyful acquiescence that is a ground requirement of all existence. Your own body grows naturally and easily from its time of birth, not expecting resistance but taking its miraculous unfolding for granted; using all of itself with great, gracious, creatively aggressive abandon» — Seth define el estado de gracia como condición en que todo crecimiento es sin esfuerzo, y lo ve en el crecer del cuerpo.

«You were born into a state of grace, therefore. It is impossible for you to leave it. You will die in a state of grace whether or not special words are spoken for you, or water or oil is poured upon your head. You share this blessing with the animals and all other living things. You cannot "fall out of grace, nor can it be taken from you» — Seth declara imposible salir del estado de gracia y lo desliga de toda palabra o unción.

«You can ignore it. You can hold beliefs that blind you to its existence. You will still be graced but unable to perceive your own uniqueness and integrity, and blind also to other attributes with which you are automatically gifted» — Seth concede que se puede ignorar la gracia sin dejar de tenerla.

«Love perceives the grace in another. Like natural guilt, the state of grace is unconscious in the animals. It is protected. They take it for granted, not knowing what it is or what they do, yet it speaks through all their motions and they dwell in the ancient wisdom of its ways. They do not have conscious memory, again, but the instinctive memory of the cells and organs sustains them. All of this applies in degrees according to the species, and when I speak of conscious memory I am using words that are familiar to you — I mean a memory that can at any time look back through itself» — Seth declara inconsciente la gracia en los animales y acota su uso de la palabra memoria consciente.

«The splendid biological acceptance of life could not be thrust or forced upon his emerging consciousness, so to be effective, efficient, to emerge in the new focus of awareness, grace had to expand from the life of the tissue to that of the feelings, thoughts and mental processes. Grace became the handmaiden of natural guilt» — Seth hace que la gracia se expanda del tejido al sentimiento y al pensamiento, y la llama sirvienta de la culpa natural.

«Man became aware of his state of grace when he lived within the dimensions of his consciousness as it was turned toward his new world of freedom. When he did not violate, he was aware of his own grace. When he violated, it fell back into cellular awareness, as with the animals, but he felt consciously cut off from it and denied» — Seth liga la percepción de la gracia a la no violación, y la sensación de corte a la violación.

«The simplicity of natural guilt does not lead to what you think of as conscience, yet conscience is also dependent upon that moment of reflection that in a large measure sets you apart from the animals. Conscience, as you think of it, is caused by a dilemma and a misunderstanding of the conditions set upon your physical existence. Conscience arose with the emergence of artificial guilt» — Seth separa la culpa natural de la conciencia moral y data esta última en la culpa artificial.

«Now: Artificial guilt is still highly creative in its way, an offshoot made in man's image as his conscious mind began to consider and play upon the natural innocent guilt that originally implied no punishment» — Seth concede creatividad a la culpa artificial y la llama obra del hombre a su propia imagen.

«The conscious mind is a maker of distinctions. It brings to the surface of awareness whole gestalts of previously unconscious material, then assembles and organizes it in ever-changing form. Through purposeful focus, a literally infinite amount of such data can be unconsciously sorted; then only the desired elements will emerge» — Seth llama a la mente consciente hacedora de distinciones que ordena gestalts antes inconscientes.

«The conscious mind is endlessly creative. This applies to all areas of conscious-mind thinking. It is also the organizer of physical data, so natural guilt became the basis for all kinds of variations. These closely followed man's religious and social groupings. The latter are also the result of the aware mind's capacity to play upon, mix and merge, and rearrange perception and experience» — Seth adjudica a esa capacidad las agrupaciones religiosas y sociales del hombre.

«Man is innately good. His conscious mind must be free, with its own will. He can, therefore, consider himself bad. He is the one who sets those standards in his own image» — Seth declara innatamente bueno al hombre y libre a su mente consciente, y por eso capaz de tenerse por malo.

«The mind is also equipped to see its own beliefs, reflect upon them and evaluate their results, so using this tool as it was meant to be used would automatically help man in recognizing both his beliefs and their effects. Part of this great permissiveness has to do with the fact that man is to realize that he creates his own reality. Free will is a necessity. The leeway given allows him to materialize his ideas, meet them in physical experience, and evaluate for himself their particular kind of validity» — Seth declara necesario el libre albedrío para que el hombre materialice sus ideas y las evalúe por sí mismo.

«Pause at 10:34.) The animal has no such need. It nestles safely within the confines of its instincts while exploring other aspects of awareness with which man is not so intimately familiar. Yet natural grace and natural guilt are given you, and these will also grow more fully into conscious awareness. If you can sit quietly and realize that your body parts are replacing themselves constantly — if you turn your conscious mind into the consideration of such activity — then you can realize your own state of grace. If you can sense your thoughts steadily replacing themselves then you can also feel your own elegance» — Seth propone advertir el reemplazo constante de las partes del cuerpo y del pensamiento como vía a sentir la propia gracia.

«You cannot feel guilty and enjoy such recognition, however; not on a conscious level. If you find that you are berating yourself because of something you did yesterday, or ten years ago, you are not being virtuous. You are most likely involved with artificial guilt. Even if a violation occurred, natural guilt does not involve penance. It is meant as a precautionary measure, a reminder before an event» — Seth niega virtud al reproche por lo hecho ayer o hace diez años y declara que la culpa natural no pide penitencia.

«"Do not do this again," is the only afterward message. I am placing these concepts within your time scheme because in your terms they were born out of it. But the fact is that all "time" is simultaneous» — Seth sitúa estos conceptos en el esquema temporal del lector y declara simultáneo todo tiempo.

«In a simultaneous time, punishment makes no sense. The punishment as an event, and the event for which you were being punished, exist at once; and since there is no past, present and future, you could 152 just as well say that the punishment came first» — Seth deriva de la simultaneidad que el castigo bien podría venir primero.

«In some animals, for instance, die rising of such conscious memory is apparent, yet still highly limited, specialized. A dog may remember» — Seth concede memoria consciente incipiente y muy limitada a algunos animales; el troceo imprime *die rising* por *the rising* y el folio parte la frase.

«where he saw his master last, but without being able to summon the memory, and operating without the kind of mental associations that you use. His connections will be of a more biological nature and will not provide the leeway (pause), that your own mental conditions allow you» — Seth describe la memoria del perro como de orden biológico y sin las asociaciones mentales del hombre; la línea arranca después del folio.

«The dog does not recall joyful appreciation of his own state of grace from a past, nor anticipate a recurrence in any future. With the large freedom provided by the conscious mind, however» — Seth niega al perro el recuerdo y la anticipación de su propia gracia; el corte de chunk parte la frase, que sigue *man could stray from that great inner joy of being*.

«man could stray from that great inner joy of being, forget it, disbelieve in it, or use his free will to deny its existence» — Seth contrapone al perro el hombre, que puede extraviarse de la alegría interior, olvidarla o negarla; la línea arranca después del corte de chunk.

«We have mentioned reincarnation hardly at all (but see the 631st session in Chapter Seven), yet here let me state that the theory is a conscious-mind interpretation in linear terms. On the one hand it is highly distorted. On the other hand it is a creative interpretation, as the conscious mind plays with reality as it understands it. But in the terms used there is no karma to be paid off as punishment unless you believe that there are crimes for which you must pay» — Seth llama a la reencarnación interpretación de la mente consciente en términos lineales, distorsionada y a la vez creativa, y niega el karma como pago.

«In larger terms there is no cause and effect either, though these are root assumptions in your» — Seth niega causa y efecto en términos mayores y los llama premisas de raíz; el corte de chunk parte la frase.

«Slowly:) I use these concepts, again, because of their familiarity to vou. In the world of time they appear as real. We return once more to that moment of reflection, for it is here that both causes and effects first appear. Dimly, in your terms, it can be traced by observing the animals that even now roam the earth, for each in its own degree — far less than yours — shows that reflection. In some, for all intents and purposes, it does not exist at all. Yet it is there, latent» — Seth sitúa en el momento de reflexión el origen de causas y efectos y lo rastrea latente en los animales; el troceo imprime *vou* por *you*.

«Now: The greater your "period" of reflection, the greater the amount of time that seems to pass between events. You seem to think that there is an expanse of time between reincarnational existences, that one follows the other as one moment seems to follow another. Because you perceive a reality of cause and effect, you hypothesize a reality in which one life affects the next one» — Seth deriva de la reflexión la impresión de lapso entre existencias reencarnatorias.

«Your beliefs, thoughts and feelings are instantly materialized physically. Their earthly reality occurs simultaneously with their inception, but in the world of time, lapses between appear to occur. So I say one causes the other, and I use those terms to help you understand, but all are at once. So are your multiple lives occurring as the immediate realization of your being in the natural extension of its many-faceted abilities» — Seth declara instantánea la materialización y explica que habla de causa y efecto solo para hacerse entender.

«"At once" does not imply a finished state of perfection nor a cosmic situation in which all things have been done, for all things are still happening. You are still happening — but both present and future selves; and your past self is still undergoing what you think is done. Moreover, it is experiencing events that you do not recall, that your linear-attuned consciousness cannot perceive on that level» — Seth niega que la simultaneidad implique perfección acabada y dice que el yo pasado sigue viviendo lo que parece terminado.

«Your body has within it the miraculous strength and creative energy with which, in your terms, it was born. You most probably take this to mean that I am implying the possibility of an unending state of youth. While youth can be physically "prolonged" far beyond its present duration, that is not what I am saying» — Seth acota su propia afirmación: no promete juventud sin fin aunque la juventud pueda prolongarse.

«Close your eyes. Think of your breaths as lives, and you the entity through which they have passed and are passing. Then you will feel your state of grace, and all artificial guilts will be meaningless. None of this negates the supreme and utter integrity of your individuality, for you are as well the individual entity through whom the lives flow, and the unique lives that are expressed through you» — Seth propone el ejercicio del aliento como vía a sentir la gracia, sin que eso niegue la integridad del individuo.

«No one atom of air is like another. Each in its own way is aware and capable of entering into greater transformations and organizations, filled with infinite potential. As your breath leaves you and becomes part of the world, free, so do your lives leave you and continue to exist in your terms. You cannot confine a personality that you "were" to a particular century that is finished and deny it other fulfillments, for even now it exists and has fresh experience» — Seth niega que una personalidad pasada quede confinada a su siglo y la declara aún en experiencia fresca.

«As your moment of reflection gave birth to consciousness as you think of it — for both really came together — so then can another phenomenon and kind of reflection give birth to at least some dim conscious awareness of the vast dimensions of your own reality» — Seth propone otro fenómeno de reflexión que daría alguna consciencia de las dimensiones propias.

«The animal moves, say, through a forest. You move through psychic, psychological and mental areas in the same way. Through his senses the animal gets messages from distant areas that he cannot directly perceive, and of which he is largely unaware. And so do you» — Seth compara el moverse del animal por el bosque con el moverse del hombre por áreas psíquicas y mentales.

«With your theories of guilt and punishment you often imagine that you are hampered in this existence by guilts collected in the last life — or worse» — Seth consigna la creencia de arrastrar culpas de la vida anterior; el folio y la nota al pie parten la frase, que sigue *accumulated through the centuries*.

«These multiple existences, however, are simultaneous and open-ended. In your terms the» — Seth declara simultáneas y abiertas las existencias múltiples; el corte de chunk parte la frase.

«conscious mind is growing toward a realization of the part it has to play in such multidimensional reality. It is enough that you understand your part in this existence. When you fully comprehend that you form what you think of as your current reality, all else will fall into place» — Seth pide entender primero la realidad presente y dice que lo demás caerá en su sitio; la línea arranca después del corte de chunk.

«11:32.) Physically, your body must follow die nature into which you were born, and in that context the cycle of youth and age is highly important» — Seth declara importante el ciclo de juventud y vejez dentro de la naturaleza en que se nace; el troceo imprime *die nature* por *the nature*.

«Imagine where your breath goes when it leaves your body, how it escapes through an open window perhaps and becomes a part of the space outside, where you would never recognize it — and when it has left you it is no longer a part of what you are, for you are already different» — Seth prolonga la figura del aliento que sale por la ventana y deja de ser uno; el folio parte la frase que sigue.

«So the lives you have lived are not you, while they are of you» — Seth cierra la figura: las vidas vividas no son uno, aunque sean de uno.

«In some ways, the rhythm of birth and death is like a breath taken and exhaled. Feel your own breath as it comes and goes. You are not it, yet it comes into you and leaves you, and without its continuous flow you could not physically exist» — Seth compara el ritmo de nacimiento y muerte con el aliento que entra y sale sin ser uno.

«Pause at 9:20.) The you that you consider yourself is never annihilated. Your consciousness is not snuffed out, nor is it swallowed, blissfully unaware of itself, in some nirvana.* You are as much a part of a nirvana now as you will ever be» — Seth niega la aniquilación de la consciencia y el nirvana como estado ajeno al presente.

«To some extent, we have discussed your body and its composition of cells (in the 632nd session in Chapter Seven, for instance). All of the cells that now make up your physical form obviously exist at once. Imagine that you have many lives enduring in the same fashion. Instead of cells then you have selves. I told you that each cell has its own memory. The self-memory is, of course, of far greater dimension» — Seth propone la analogía de las vidas como células y de la memoria de cada yo.

«Think of the greater you — call it the entity if you want to — as forming a psychic structure quite as real as your physical one, but composed of many selves. As each cell of your body has its position within your corporeal space and boundaries, so each self within the entity is aware of its own "time" and dimension of activity. The body is a temporal structure» — Seth llama entidad a la estructura psíquica compuesta de muchos yoes, cada uno con su tiempo propio.

«The cells, however, while a part of this body, are not aware of the entire dimension in which your consciousness dwells. They do not perceive all of the elements that are available even in three-dimensional experience, yet your present consciousness — seemingly so much more sophisticated — physically rests upon cellular awareness» — Seth apoya la consciencia presente en la celular sin que esta perciba la dimensión de aquella.

«So the entity or "greater" psychic structure of which you are a part is aware of much larger dimensions of activity than you are, yet in the same way its more sophisticated consciousness rests upon your own, and one is necessary to the other» — Seth hace descansar la consciencia de la entidad sobre la propia y declara necesaria cada una a la otra.

«In physical life there is a lapse while messages leap the nerve ends. (See the 625th session in Chapter Five.) In other terms and on other levels, this was represented in that "moment of reflection" that took place as man's consciousness emerged from that of the animals. (Note: I did not say that man emerged from the animals» — Seth vuelve al lapso nervioso como figura del momento de reflexión, y acota expresamente que no dijo que el hombre saliera de los animales.

«In still other terms and at different levels this lapse occurs — this moment of reflection extends itself— as the self leaps clear of physical form (even as the cell at one time deserts the body» — Seth extiende el lapso al salto del yo fuera de la forma física.

«Just so your lives go in and out of you — you and yet not you. And a portion of you, while letting them all go, remembers them and knows their journey» — Seth dice que las vidas entran y salen de uno y que una porción de uno las recuerda y conoce su viaje.

«9:39.) In this regard now, and for the sake of our analogy only, think of the life of the self as one message leaping across the nerve cells of a multidimensional structure — again, as real as your body — and consider it also as a greater "moment of reflection" on the part of such a many-sided personality» — Seth pide tomar la analogía del mensaje que salta las células nerviosas de una estructura multidimensional.

«I make these analogies because they are pertinent, yet I am aware that they can make you feel small or fear for your identity. You are more than a message, say, passing through the vast reaches of a superself. You are not lost in the universe. In a book we must use words, but such analogies can, if you let them, conjure up within your imagination some feeling of your intimate relationship with all other reality. To some extent, the feeling of grace is your emotional recognition of the necessity, purpose and freedom, the innate appreciation, of your rightness and your place in existence» — Seth concede que sus analogías pueden empequeñecer al lector y llama a la gracia reconocimiento emocional del propio lugar en la existencia.

«Remember also, in your terms now, the great gulf that separates you as a self from those cells that physically compose you. Your own present identity contains the knowledge and "memory" of all those simultaneous existences, even as the cells in their way retain memory of all those physical structures which they (have) formed. Consciously, because of your time concepts, you will interpret those simultaneous lives in reincarnational terms, one seemingly before the other» — Seth adjudica a la identidad presente la memoria de todas las existencias simultáneas, leídas como reencarnación por el concepto de tiempo.

«Now: Your conscious ideas, expectations and beliefs direct the health and activity of the cells. Period. The cells do not have free will in your terms. They have the innate capacity to form other organizations, but not while affiliated with you. To leave you they must change their form. To some extent you determine their "good health" within the framework of their nature. They also help maintain yours» — Seth niega libre albedrío a las células en los términos del lector y hace mutuo el sostén entre ellas y el sujeto.

«In terms of consciousness, the entity or greater you knows as much more than you know, as you know more than your cells» — Seth escala el saber: la entidad respecto del sujeto como el sujeto respecto de sus células.

«There is an obviously intimate relationship between each cell and another. There is a constant give-and-take and grouping of awareness within the body's own miraculous corporeal structure. Your idea of reality and its experience is much different than that of any cell, yet each is interconnected» — Seth describe el dar y tomar constante entre las células y la distancia entre su idea de realidad y la del sujeto.

«Pause at 10:20.) A group of cells forms an organ. A group of selves forms a soul. I am not telling you that you do not have a soul to call your own. (Again louder, with a smile:) You are a part of your soul. It belongs to you, and you to it. You dwell within its reality as a cell dwells within the reality of an organ. The organ is temporal in your terms. The soul is not» — Seth define el alma como grupo de yoes y niega estar diciendo que el lector no tenga alma propia.

«The cell is material in your terms. The self is not. The entity then, or greater self, is composed of souls. (Pause.) Because the body exists in space and time, the organs have specific purposes. They help keep the body alive and they must stay "in place." The entity has its existence in multitudinous dimensions, its souls free to travel within boundaries that would seem infinite to you. As the smallest cell within your body participates to its degree in your daily experience, so does the soul to an immeasurably greater extent share in the events of the entity» — Seth define la entidad como compuesta de almas y contrapone el sitio fijo del órgano a la libertad de las almas.

«You possess within yourself all of those potentials in which consciousness creatively takes part. The cell does not need to be consciously aware of you in order to fulfill itself, even though your expectations of health largely influence its existence, but your recognition of the soul and entity can help you direct energies from these other dimensions into your daily life» — Seth dice que la célula no necesita saber de uno para cumplirse, pero que reconocer alma y entidad dirige energías a la vida diaria.

«You, dear reader, are in the process of expanding your psychic structure, [of] becoming a conscious participator with the soul, in certain terms, [of] becoming what your soul is» — Seth se dirige al lector y lo declara en proceso de volverse participante consciente del alma; los corchetes son de Butts.

«You however do have free will, for while the entity's psychic structure can be compared to the body, it is a part of and inhabits far greater» — Seth afirma el libre albedrío y compara la estructura psíquica de la entidad con el cuerpo; el folio parte la frase.

«dimensions. All of this may seem to have little to do with your personal reality. Yet your daily experience is as connected with your self or entity (abruptly louder, briefly), as it is with the cells of your physical form» — Seth liga la experiencia diaria del lector a la entidad tanto como a las células; la línea arranca después del folio.

«Souls are also creative psychic structures, ever-changing and yet always retaining individual integrity (pause), and all are dependent one upon the other» — Seth llama a las almas estructuras psíquicas creativas que conservan integridad individual y dependen unas de otras.

«Now: When you are aware of the existence of the entity and of the soul, you can consciously draw upon their greater energy, understanding and strength. It is inherently available, but your conscious intent brings about certain changes in you that automatically trigger such benefits. The results will be felt down to the smallest cells within your body, and will affect even the most seemingly mundane events of your daily life» — Seth declara disponible la energía de la entidad y del alma al intento consciente, hasta en la célula más chica.

«You are growing in consciousness; therefore using it expands its capabilities. It is not a thing, but an attribute and characteristic. That is why our understanding and desire are so important. The processes initiated are beyond your normal awareness. They occur automatically with your intent if you do not block them through fear, doubt or opposing beliefs» — Seth niega que la consciencia sea una cosa y hace que el miedo o la duda bloqueen los procesos.

«that energy to imagine its actual occurrence as vividly as you can. If you follow these directions and understand the meaning for them as given, you will find the results most startling and effective. Energy may be directed to any portion of the body, and if you do not block its actions by disbeliefs, that portion will be cured. Remember, however: If you hold the belief that you are a sickly person, that can hinder you. [In that case, then, to] change that particular kind of belief is your first concern» — Seth manda usar esa energía para imaginar el suceso deseado y advierte que la creencia en la propia enfermedad lo estorba; la nota al pie de la plana anterior se intercala aquí y parte la frase; los corchetes son de Butts.

«Pause.) One of the purposes of this book is to tell you that no one is born to be a sickly person, so reading it can help you there. In your terms, if you believe that you chose illness to compensate for a past-life deficiency, then it will help you to realize that you form your reality now in your present, and can therefore change it» — Seth declara un propósito del libro: que nadie nace para ser enfermizo, y devuelve al presente la creencia en el déficit de una vida pasada.

«Later we will discuss such matters as birth defects. Here we are speaking about conditions that can be physically corrected — but not the growth of an arm if you were born without one, for example, or the correction of other lacks in the body at birth» — Seth acota el alcance de la curación por creencia y excluye el crecimiento de un brazo que nunca hubo.

«Your body is the basic product of your creativity on a physical level. From its integrity all other constructions in your lifetime must come. Your greatest artistic endeavors must arise out of the soul-in-flesh (with hyphens). You create yourselves on a daily basis, changing your form according to the incalculable richness of your multitudinous abilities» — Seth llama al cuerpo producto básico de la creatividad propia y sitúa en el alma-en-carne el mayor empeño artístico.

«Very positively:) So out of the soul's resplendent psychic richness do you spring with your free will and desire. You in turn create other living creatures. You also produce forms of art — fluid living constructs that you do not understand, in terms of societies and civilizations — and all of these flow through your alliance with flesh and blood» — Seth deriva del alma la criatura, la obra de arte y las sociedades y civilizaciones, que llama construcciones vivas y fluidas.

«This creativity, the strongest force within all reality, reaches from sources we have not as yet discussed in this book, down to the smallest atom and molecule. Your health is an extension of your creativity. So is your relationship with your mate, your boss, and the kinds of events with which you are uniquely familiar» — Seth llama a la creatividad la fuerza más fuerte de toda realidad y hace de la salud una extensión suya.

«All right. (With pauses:) "Your Body as Your Own Unique Living Sculpture. Your Life as Your Most Intimate Work of Art, and the Nature of Creativity as It Applies to Your Personal Experience» — Seth dicta el encabezado que Butts anota, y que una nota posterior de Butts enmienda: era el de la segunda parte y no el del capítulo diez.

«Long pause.) Imagine yourself as a portion of an invisible universe, but one in which all the stars and planets are conscious and full of indescribable energy. You are aware of this. Think of this universe as having the form of a body. If you want to, visualize its outline brilliant against the sky. The suns and planets are your cells, each filled with energy and power but awaiting your direction» — Seth abre el ejercicio de imaginarse universo invisible con soles y planetas por células.

«Then see this image exploding into your own consciousness, which is unbelievably bright. Realize that it is a portion of a far greater multidimensional structure, spread out in an even richer dimension. Feel the entity sending you energy as you send energy to your cells. Let it fill your being and then direct it physically any place within your body that you choose» — Seth cierra el ejercicio: la entidad manda energía al sujeto como el sujeto a sus células, y esa energía se dirige a donde se quiera.

«Give us a moment for dictation. (Once again on Chapter Nine.) I can see that my analogy comparing the soul to an organ within a multidimensional psychic structure of the entity is confusing you. We will clear it up by comparing the same properties, changing the word "soul" to read» — Seth concede que su analogía del alma como órgano confunde y la enmienda cambiando la palabra por otra; el corte parte la frase, que sigue *"oversoul"*.

«As earlier mentioned (at 10:20 in the 637th session), and simply following the analogy, each self has its own soul within the oversoul, and the oversoul is itself a part of the entity's multidimensional structure» — Seth sitúa el alma de cada yo dentro de la sobrealma, y esta dentro de la estructura de la entidad.

«The earlier statement makes perfect sense to me, for each self would call that portion of its greater reality within the whole unit its own soul. Now, does that explanation clear up the matter for you» — Seth sostiene su enunciado anterior y lo explica: cada yo llama alma propia a su porción dentro de la unidad mayor.

«All of this material, I understand, is complicated. It is also difficult to explain. It becomes highly pertinent, however, in many instances of your lives, and affects your daily being and experience. I gave the information [in this chapter] purposely when I did, knowing that our visitor from the psychiatric clinic would be here» — Seth declara el material pertinente a la vida diaria y consigna que lo dio sabiendo que vendría el visitante de la clínica psiquiátrica; los corchetes son de Butts.

«I want to discuss the state of grace in some detail and in different ways throughout this book. (Pause.) The young man who came here described in some detail the way in which LSD is used in therapy work with patients. The psychologists hoped to bring about a cure for various emotional difficulties, to literally introduce a "state of grace» — Seth anuncia que volverá sobre el estado de gracia y describe el uso terapéutico del LSD que el visitante le expuso.

«The material that I have just given you is necessary for any understanding of the ways in which massive doses of LSD can affect the individual. Here we are dealing with an artificial and forced method of, hopefully, bringing about physical, psychic and spiritual illumination» — Seth llama artificial y forzado al método de la iluminación por dosis masivas de LSD.

«Such enlightenment is supposed to lead to better health, self-knowledge, and provide an inner state of peace. Through such therapy, conscience is to be encountered and conquered once and for all» — Seth consigna lo que se espera de esa terapia, incluida la conquista definitiva de la conciencia moral.

«It is believed that the self must shed its ego and die symbolically in order that the inner self can be free» — Seth consigna la creencia de que el yo debe morir simbólicamente para liberar al yo interior.

«9:29.) A discussion involving LSD, conscience, the "death and birth of the self," mental health and spiritual illumination, may not seem applicable to those of you who have not taken drugs. But all of you do hope for illumination, greater vitality and understanding in one way or another, and wonder what methods might help you achieve these ends» — Seth justifica el asunto ante quien no ha tomado drogas: todos esperan iluminación por algún método.

«Much of this book will be devoted to various techniques that will help you change your own reality for the better» — Seth declara que buena parte del libro va a técnicas para cambiar la propia realidad.

«The next chapter will, actually, deal with a further discussion of sonic subjects that have been mentioned in this one: How aware can you be. as an individual, of your own greater reality? Can you use such knowledge beneficially to improve your daily life? If you are in serious difficulty can LSD, with therapy, help you? Can a chemical open up the doorways to the soul» — Seth anuncia las preguntas del capítulo siguiente, entre ellas si un químico puede abrir las puertas del alma; el troceo imprime *sonic* por *some*.

«Now: The young man, an assistant to a famous doctor, wrote and requested a session (on November 13, 1972). He came here a few evenings ago (Monday, February 5), and then attended Ruburt's class the next night. I spoke to him on both occasions. He had been working with the drugs in a therapeutic framework for some time. Before this he had wandered through India, finally following a guru. He left the guru to follow the doctor. Like many young men all through the ages he was on his individual journey, looking for truth, overturning all stones in an effort to find those methods that would help him discover — in capitals — THE WAY» — Seth narra el itinerario del visitante, de la India y un gurú al médico y las drogas, en busca de lo que llama en versales EL CAMINO.

«He saw the sick, unhappy and neurotic brought to this new temple of truth in which chemicals take the place, say, of communion of bread. He felt that some good had been done, yet he also feared that some unnecessary and dangerous tampering might also be accomplished» — Seth llama nuevo templo de la verdad a la clínica, con el químico en lugar del pan de la comunión.

«He himself took drugs under controlled conditions several times, first small doses and then larger ones. He encountered some particularly frightening material. The doctor suggested that he face himself bv taking another massive dose, and though he did not want to, he acquiesced. The experience was so shattering that he pleaded for a counter drug, knowing as he did so that this was against all the rules. The drug was refused him in any case. He said that he was glad that he was forced to see the thing through, yet grave doubts brought him here, and will finally lead him into other areas away from such therapy» — Seth narra la dosis masiva que el visitante tomó a disgusto, la contradroga negada y las dudas que lo traían; el troceo imprime *bv* por *by*.

«Many have come to me, or written after "bad trips"; the young especially, always great searchers after truth, and very tempted to look to the chemical, LSD now,* as the latest method of finding it. I am not speaking of marijuana at all, which is a different thing altogether and is a natural product of the earth. I am talking about a chemical that is a result of your technological knowledge» — Seth separa el LSD de la marihuana, que llama producto natural de la tierra, y llama al primero resultado del saber tecnológico.

«When you are fairly happy and content in your daily life, you can be said to be in a state of grace. On those occasions when you feel at one with the universe, or come upon an exceptional experience in which you seem to go beyond yourself, you can be said to be in a state of illumination, and this has many degrees and levels. In any such state your physical health benefits, generally speaking, though there may be some beliefs blocking in that direction» — Seth define en dos grados el estado de gracia y el de iluminación, y liga ambos a la salud física.

«Any event of your life is written in the memory of the universe, for example, as you think of it. (Pause.) So in a state of illumination private cellular memory may be animated, and beyond this, a deeper level of knowing in which your own birth and death may or may not be explained» — Seth declara escrito en la memoria del universo todo evento de la propia vida.

«Naturally, left alone, you will at various times spontaneously experience such states of grace or illumination, though you may not use those terms. You will feel at peace with yourself and your world, or you will surpass yourself, suddenly feeling a part of events and phenomena usually considered not yourself. But to one extent or another such experiences are natural and a part of your heritage» — Seth declara natural y hereditaria la experiencia espontánea de esos estados aunque no se los nombre así.

«Your conscious mind, again, is a part of your inner self, and ever-changing. In terms of species consciousness it is a development of great significance. It draws strength from such sources of vitality and rejuvenation. They come naturally up to consciousness. Psychologists usually see people who are already in difficulty. The happy man has no need for such a visit. Few studies have been done to discover why the happy man is happy, yet his answers would be highly pertinent» — Seth señala que los psicólogos ven ya al que está en apuros y que faltan estudios sobre por qué el hombre feliz lo es.

«India] told him that he must follow blindly in obedience. The doctor offered greater freedom and die hope that perhaps chemically the doors to truth, within his own soul at least, could be opened. So our searcher returned to this country and became part of a large organization» — Seth contrapone a esa obediencia la libertad y la esperanza química que ofrecía el médico; el troceo imprime *die hope* por *the hope*.

«10:14.) These natural states activate within your cells "past" memory having to do with joyful cellular response, brought about by» — Seth adjudica a esos estados la activación de memorias celulares de respuesta gozosa; el folio y la nota al pie parten la frase.

«Meditation had brought him some enlightenment, yet the guru» — Seth concede que la meditación dio alguna luz al visitante y contrapone al gurú; el corchete de Butts y el folio parten aquí la frase.

«particular events in your lifetime whether you are aware of them or not. This personal kind of cellular memory in turn triggers other layers within the cells to varying degrees. Again, each atom and molecule contains within it "memory" of its "previous" experiences. According to the state of illumination or grace, those mass memories may be activated that do not necessarily involve your personal experience» — Seth describe las capas de memoria celular que unas activan a otras hasta las memorias masivas ajenas a la experiencia personal.

«involvement and the events of your life may appear within them in an entirely different framework than the one with which you are familiar» — Seth acota que los propios sucesos pueden aparecer en esas memorias en un marco enteramente distinto; la línea arranca después del corte de chunk.

«In therapy using massive doses of LSD, a condition of chemically enforced insanity takes place. By insanity, I mean a situation in which the conscious mind is forced into a state of powerlessness. There is a literal assault made not only upon the psyche, but upon the organizational framework that makes it possible for you to exist rationally in the world that you know. The ego, of course, cannot be annihilated in physical life. Kill one and another will, and must, emerge from the inner self which is its source» — Seth llama locura forzada químicamente a la terapia de dosis masivas y niega que el ego pueda aniquilarse en vida física.

«Now: Under such enforced conditions, you are literally facing egotistical consciousness with its own death in an encounter that need not occur — and while the physical body is fighting for its own life and vitality. You are bringing about a dilemma of great proportions» — Seth describe el encuentro forzado de la consciencia egoica con su propia muerte mientras el cuerpo pelea por su vitalidad.

«The landscape of the psyche is indeed revealed, bringing good data to the psychiatrist. But the experiences undergone by the patients — and all of this applies to massive doses — represent the enactment, through terrible encounter, of the species' birth into consciousness, and its death as consciousness falls back annihilated; followed by its rebirth as the individual patient struggles to emerge again from dimensions not native under those conditions» — Seth concede buen dato al psiquiatra y describe lo vivido por el paciente como repetición del nacimiento y la muerte de la consciencia de la especie.

«The deepest biological and psychic structures are altered. I did not say they were damaged, though they may be according to the situation. Consciousness is assaulted at its roots. When periods of transcendence are felt under such conditions, they represent the psychic birth of a new personality from the sources of the old, and from the death, psychically, of the old. In some cases the genetic messages have changed, in that they are different. (Strongly:) This is psychic slaying in a technological framework» — Seth declara alteradas, no necesariamente dañadas, las estructuras hondas, y llama a eso matanza psíquica en marco tecnológico.

«Under LSD you are highly suggestible. If you are told that the ego must die then you will kill it. You will telepathically follow the ideas of your guide under even the best of conditions. (Long pause.) The psychic "rebirth" may leave you with a completely new set of problems, rising on the bed of the old and as yet undecipherable» — Seth adjudica a la sugestibilidad bajo la droga el que el paciente siga telepáticamente las ideas de su guía.

«The new ego is quite aware of the conditions of its birth. It knows it was born out of the death of its predecessor, and for all its feelings of transcendent joy, natural enough at its birth, it fears that annihilation from which it sprang» — Seth adjudica al ego nuevo el miedo a la aniquilación de la que salió.

«The natural creature-integrity is not the same. The physical world will never be trusted in quite the same way. The alliance with it is not as secure» — Seth declara alterada la integridad de criatura y menos segura la alianza con el mundo físico.

«Now: Such self-changes happen naturally as life progresses, and when the self modulates at any given time, it is different from what it was. When this occurs "all by itself it is an innate reflection of the psyche's creativity and happens with its own rhythm — connected to seasons of the mind and blood and consciousness and cells in ways that you do not as yet understand. But the whole structure and its subsidiary relationships change together, and the conscious mind is able to assimilate what is happening» — Seth contrapone al cambio forzado el cambio natural del yo, que sigue su ritmo y que la mente consciente puede asimilar.

«You grow and live through deaths that happen in you constantly, and travel through births within your lifetime that you do not comprehend» — Seth declara que se crece por muertes y nacimientos constantes dentro de la propia vida.

«Jane leaned forward for emphasis:) Such massive doses of LSD chemically activate all levels of cellular memory to such an extent that in certain terms they are no longer in charge of themselves, and the memories can then emerge unpredictably when the system is under stress. The fine biological and psychological alliance is now weakened» — Seth adjudica a las dosis masivas la activación de todos los niveles de memoria celular y su emergencia imprevisible bajo estrés.

«Now: It is only because you believe that the ego is such a stepchild of the self that you go to such great lengths to bring out inner knowledge. It is just because individuals are not aware of the resiliency of their own consciousnesses that they agree to such proceedings. So patient and therapist share the belief that the conscious mind does not have easy access to the needed knowledge» — Seth adjudica al desprecio del ego el empeño en sacar el saber interior a la fuerza.

«They also share other beliefs, for example: That the inner self is a repository for repressed fears, terrors, and uncivilized savagery; that the inner self must be forced to get rid of such material before it is possible for it to express its power, energy and strength in creative, positive terms; and that, therefore, the self must first encounter and deal with all those terrors of its past before it can be free of the fears of the present» — Seth enumera las creencias compartidas por paciente y terapeuta, entre ellas la del yo interior como depósito de salvajismo reprimido.

«Now this is simply another system of belief in which patient and therapist operate. The spontaneity of such sessions do indeed seem to present psychiatrists and psychologists with a map of the psyche. Statistically the individual experiences, while different, will of course follow a pattern — the pattern of beliefs consciously acknowledged and telepathically reacted to» — Seth llama a eso otro sistema de creencias y adjudica al patrón compartido la semejanza estadística de las experiencias.

«Now this is not something you can physically perceive. Cellular integrity itself can be threatened. Ruburt is quite right in thinking that this is far worse than any physical shock therapy» — Seth declara amenazada la integridad celular y consigna el parecer de Roberts de que eso es peor que el electrochoque.

«Worst of all, there is no need for it. All of this treatment rests upon the idea that the conscious mind is highly inadequate, that deep problems are unknown to it, that it is meant to be simply analytical, and is unable to handle very intuitive or psychic material. Your beliefs alone make this so» — Seth declara innecesario el tratamiento y lo funda todo en la creencia de que la mente consciente es inadecuada.

«Within their native framework, some American Indians use peyote in their own way — but not as gluttons, stunning and annihilating their systems. They accept it as a natural ingredient belonging to their earthly structure. They do not try to blast themselves out of existence. They use it to increase the innate perceptions that they have» — Seth contrapone el uso del peyote entre algunos indios americanos, dentro de su marco propio y sin buscar salir de la existencia.

«They become part of All That Is — as they should — without dying as they are. They are able to assimilate their knowledge, to purposefully direct it into both their individual lives and their social structure. They also use it within their own system of beliefs, of course, in which their creaturehood is understood and taken for granted. The conscious mind is seen as a complement, rather than a detriment, to biological being» — Seth describe ese uso como integración en Todo Lo Que Es sin morir, dentro de un sistema de creencias que da por sentada la condición de criatura.

«As mentioned earlier (in the 621st session in Chapter Four) there are, simply speaking, two schools of thought in current favor. One believes that the conscious mind and the intellect have all the answers, but to this school this means that the conscious mind is analytical above all, and that it can find all the answers through reason alone. The other school believes that the answers are in feelings and emotion. Both are wrong» — Seth enuncia las dos escuelas en boga, la del intelecto analítico y la del sentimiento, y declara erradas a ambas.

«Neither school understands the flexibility and the possibilities that are inherent within the conscious mind, and mankind has barely begun to use its potentials» — Seth declara apenas empezado el uso de los potenciales de la mente consciente.

«Beneath this a definite, though distorted, landscape of the psyche can be glimpsed in symbols. These [symbols] are consciousness» — Seth concede que se vislumbra en símbolos un paisaje distorsionado de la psique; el corchete es de Butts y el folio parte la frase.

«attempt to portray cellular memory. Psychic motion always excites the molecules. The latent, easily flowing innate "knowledge" of the molecules builds up the "knowledge" of the cells (smiling). They work smoothly together. Under the enforced psychic assault of massive doses of LSD, the very comprehension of the molecules tries to split open» — Seth lee esos símbolos como intento de la consciencia por retratar la memoria celular, y describe la molécula intentando abrirse bajo la dosis masiva.

«artificial" drugs are not easily assimilated, and bring about biological confusion» — Seth declara mal asimilables las dosis grandes de fármacos que llama artificiales.

«that the aware mind must be analytical above all, as opposed to, for example, the understanding or assimilation of intuitive psychic knowledge» — Seth nombra la falacia: tener a la mente atenta por analítica ante todo, en contra de la asimilación del saber psíquico intuitivo.

«11:38.) Assaults upon your consciousness in such a manner challenge the stability of your» — Seth declara que esos asaltos desafían la estabilidad de la especie; el corte de chunk parte la frase, que sigue *species, and insult the integrity of your creaturehood*.

«Intellect and feeling together make up your» — Seth pone intelecto y sentimiento juntos en la existencia; el folio parte la frase, que sigue *existence*.

«Part One of the book is to be called: "Where You and the World Meet." The heading that you asked about is for Part Two of the book ("Your Body as Your Own Unique Living Sculpture, "etc., given in the 637th session in Chapter Nine). The heading referring to the soul in chemical clothes is for the next chapter (Ten), which is the first chapter in Part Two» — Seth ordena las partes del libro y aclara a qué corresponde cada encabezado dictado; los paréntesis con las remisiones son de Butts.

«Now: Those are directions for you. (Pause.) Dictation: Your body is you in flesh. As I have mentioned in other books, the soul cannot affirm itself fully through bodily experience at any given "time," so in those terms there are always portions of you that are unexpressed» — Seth declara al cuerpo el sujeto en carne y concede que siempre hay porciones inexpresadas del alma.

«All of your physical experience must, of course, be pivoted in the corporeal reality of the body. The energy that moves your image comes from the soul. Through your own thoughts you direct the body's expression, and it can be of health or of illness. Out of a knowledge of the contents of your own conscious mind you can definitely heal most maladies of the body, within conditions to be given later» — Seth pone la energía de la imagen en el alma y adjudica al pensamiento propio la salud o la enfermedad, con condiciones que reserva.

«Your ideas themselves follow certain laws of creativity. They have their own rhythms. The associative processes of your mind, working through the brain, have great connection with the minute behavior of your cells. As you learn to use your thoughts, or even as they naturally change, resulting alterations take place within the cells. There is an orderly progression, an intimate relationship» — Seth adjudica a los procesos asociativos de la mente una relación íntima con la conducta minúscula de las células.

«When massive doses of LSD are used, you are artificially creating a disaster area from which you hope to salvage an efficient working self. It is true that the old interactions between an associative pattern of thought and its habitual action may be broken down, but it is also true that the inner-ordered structure has been shocked psychically and biologically» — Seth llama área de desastre creada a propósito a la terapia de dosis masivas.

«Nightmares in series are often inner-regulated shock therapy. They may frighten the conscious self considerably, but after all it comes awake in its normal world, shaken perhaps but secure in the framework of the day» — Seth llama terapia de choque autorregulada a las pesadillas en serie, de las que se despierta en el mundo propio.

«Other dream events, though forgotten, may also cushion the individual to withstand the effects of such "nightmare therapy." In the same way that some LSD treatment finally results in a feeling of rebirth (that is often only temporary, however), so a period of such nightmares often leads quite naturally to dreams in which the self finally makes new and greater connections with the source of its own being» — Seth contrapone al renacimiento a menudo pasajero del LSD los sueños que siguen a una racha de pesadillas.

«9:32.) If scientists studied the body and the mind in terms of natural healing abilities, they could learn how to encourage these, for such processes — and I have mentioned only one of them — are continuous through your lifetime» — Seth propone estudiar y alentar las capacidades sanadoras naturales, continuas durante toda la vida.

«When large doses of chemicals are used, the conscious mind is confronted full blast with very potent experiences that it was not meant to handle, and by which it is purposely made to feel powerless» — Seth dice que la dosis grande enfrenta a la mente consciente con experiencias que no fue hecha para manejar.

«Faced with the exterior nightmares of wars and natural disasters, the conscious mind is still directed outward into that world with which it knows it was formed to cope. In periods of great physical stress it draws upon the powers of the body and inner self to perform remarkable feats of heroism — that leave it wondering afterward at the power and energy of the self in crisis» — Seth contrapone la pesadilla exterior, donde la mente consciente se vuelca al mundo y saca del yo interior proezas.

«It is made vulnerable to all those forces it was meant to lead, while being stripped of its natural logical abilities — indeed, of its very sense of identity» — Seth declara despojada la mente consciente de su lógica y de su sentido de identidad.

«Intently:) There is nothing exterior against which it can work, and no framework in which it can get balance» — Seth acota que no hay exterior contra el cual apoyarse ni marco en que recuperar el equilibrio.

«The individual's conscious mind is then forced to face the charged situation — but after the event, in retrospect. The nightmare itself can be like a shock treatment given by one portion of the self to another, in which cellular memory is touched off much as it might be in such an LSD session» — Seth compara la pesadilla con un tratamiento de choque que toca la memoria celular; la línea arranca después del folio.

«But the self is its own best therapist. It knows precisely how many such "shocks" the psyche can take to advantage, which associations to animate through such intense experience and imagery» — Seth declara al yo su propio mejor terapeuta y le adjudica la medida exacta de los choques que tolera; el corte de chunk parte la frase.

«Its own stability and awareness can be vastly deepened and strengthened. In times of seemingly calamitous encounters with nature, individuals may find themselves amazed at their capacity to relate with other people, but in the artificially induced psychic disaster area of massive» — Seth contrapone la hondura ganada en el desastre natural al área de desastre psíquico inducida; el folio parte la frase.

«LSD therapy, the situation is reversed. Consciousness finds itself in a crisis situation; not [because of one coming] from the exterior world, but because it is forced to fight on a battleground for which it was never designed and cannot understand, where basically» — Seth describe la inversión: la consciencia en crisis en un campo de batalla para el que no fue diseñada; el renglón parte aquí la fórmula *counted-upon*.

«allies of association, memory and organization, and all the powers of the inner self, are suddenly turned into enemies» — Seth nombra lo que se vuelve enemigo: asociación, memoria, organización y los poderes del yo interior.

«A one-minute pause at 9:21.) In normal daily life, considerable natural therapy often takes place in the dream state, even when nightmares» — Seth pone en el estado de sueño una terapia natural considerable; el folio parte la frase, que sigue *of such frightening degree arise that the sleeper is shocked into awakening*.

«Ruburt has been working on a book of poems called The Dialogues, and in it recently he wrote of the double worlds. One night he stood at the kitchen window, and quite without drugs saw a rainy puddle below suddenly turn into an alive, beautifully fluid creature who stood up and walked while the rain slid off its liquid sides» — Seth narra la visión del charco vuelto criatura líquida que Roberts tuvo sin droga alguna.

«He was filled with joy as he observed this reality. He knew that in the physical world the puddle was flat, but that he was perceiving another just-as-solid reality; a larger one, in fact, in which that rain creature had its being» — Seth consigna que Roberts sabía plano el charco y percibía a la vez otra realidad igual de sólida.

«For a moment he saw double worlds with his physical vision. While the experience was exhilarating, it could have turned into a "nightmare" had his conscious mind not clearly understood; had he walked outside, for example, and found himself encountering living creatures rising out of each rainy puddle; and if for the life of him he could not have turned the creatures back. As it was, it was a beneficial experience» — Seth contrapone la experiencia benéfica a la pesadilla en que habría derivado sin comprensión consciente.

«But when the conscious mind is forced to face far less pleasant encounters, and is robbed of its power to reason at the same time, then you do indeed insult the basis of its being» — Seth cierra el argumento: robar a la mente consciente su razón mientras se la enfrenta a lo desagradable insulta la base de su ser.

«Now: A few moments following Ruburt's experience with the rain creature, he had another. His eyes were wide open and he stood in the exceedingly small kitchen — when suddenly there appeared before him a round soft yellow light. He saw it physically, yet could find no physical cause for it. It lasted several seconds and disappeared» — Seth narra la luz amarilla y redonda que Roberts vio sin causa física.

«The last line in the poem he had completed just before dinner spoke of a light that would illuminate both worlds, one of the soul and one of the flesh» — Seth liga la luz vista al último verso del poema que Roberts había terminado esa tarde.

«conscious mind was disturbed for a moment but it assimilated the data. The meaning of the light will become even clearer through Ruburt's dreams,* the intuitive continuation of the poem, and physical example» — Seth consigna que la mente consciente de Roberts se perturbó un momento y asimiló el dato; la línea arranca después del corte de chunk.

«The meaning of the light will normally become unfolded as he is ready to fully perceive it. While the event has happened, therefore, like any event it is not completed» — Seth declara no concluido el evento aunque haya ocurrido.

«In the drug experience mentioned before (in the last session), startling, enforced symbols and occurrences are suddenly thrust upon the conscious mind; and more, within a context in which time as it knows it has little meaning. It [the conscious mind] cannot reflect upon phenomena subjectively. They happen too quickly» — Seth contrapone la irrupción forzada de símbolos en la experiencia con droga, donde la mente consciente no alcanza a reflexionar; el corchete es de Butts.

«Within their happening there may be a distorted — to it — grotesque duration in which action may be seemingly impossible. No separation between self and experience may be allowed. Even an exalted experience can be an assault upon consciousness if it is forced. The price paid is much too high as far as the entire personality is concerned» — Seth declara asalto aun a la experiencia exaltada cuando es forzada.

«The feelings that are often realized in later sessions, say of rebirth, are indeed that. The old organizations of the self have fallen, and the new structures do indeed rejoice in their oneness and vitality» — Seth concede que el renacimiento sentido en sesiones posteriores es real: las organizaciones viejas cayeron.

«A strong suicidal base frequently exists here. The knowledge is present that the "old self did not make it — so what assurance does the so-called new self have? (Pause.) Again, the body is a living sculpture» — Seth adjudica base suicida al saber de que el yo viejo no lo logró, y vuelve a llamar al cuerpo escultura viva.

«You are in it and you form it, and it is to all intents and purposes you while you are physical. You must identify your material being with it. Otherwise you will feel alienated from your biological identity» — Seth identifica al sujeto con su cuerpo mientras es físico, so pena de alienación de la propia identidad biológica; el folio y la nota al pie parten la frase.

«This identity is your physical self through which now, in your terms, all expression must come. You are more than your temporal being alone. Your life as a creature is dependent upon your alliance with flesh. You will exist when your body is dead, but practically speaking, you will always be working through an image of yourself» — Seth declara que se existirá muerto el cuerpo, pero siempre obrando a través de una imagen de sí.

«10:42.) If you identify with your body alone, then you may feel that life after death is impossible. If you consider yourself a mental being only, however, you will not feel alive in the flesh, but separated from it» — Seth pone las dos identificaciones extremas y el error de cada una.

«Think of yourself as a physical creature now. Know that later you will still operate through another form, but that the body and the material world are your present modes of expression. These attitudes are highly important. In a strong drug experience you take physical demonstration out of its natural framework, presenting it in such a way that its usual reactions make no sense» — Seth pide tenerse por criatura física y objeta que la droga saca la demostración física de su marco natural.

«The psychiatrist may say, "Go along entirely with the experience. If necessary become annihilated." This flies directly in the face of your biological heritage, and the common sense of the conscious mind» — Seth objeta el consejo de dejarse aniquilar por contrario a la herencia biológica y al sentido común.

«Smile:) I am quite aware of the distorted religious connections made here: Die to yourself and you will be reborn; you will not kill yourself. What you think of as the self dies and is reborn constantly, as the cells of your body do» — Seth consigna la conexión religiosa distorsionada del morir para renacer y la separa del suicidio.

«Biologically and spiritually, new life relies upon these innumerable changes and transformations, deaths and births that occur naturally both in the seasons of the earth and those of the psyche» — Seth hace descansar la vida nueva en muertes y nacimientos naturales de la tierra y de la psique.

«Slowly at 10:54.) Change flexibly with the gracious dance of all being that is reflected in the universe of the body and mind. This does not include the crucifixion of the ego» — Seth pide cambiar con la danza graciosa del ser y excluye de ella la crucifixión del ego.

«It is always because you do not trust the natural self that you resort to such drug therapy. The individuals who seek out treatment fear the nature of their own identity more than anything else. They are then only too willing to sacrifice it» — Seth adjudica al recelo del yo natural el recurso a esa terapia.

«Pause, then smiling:) Your thoughts and beliefs form your reality. There is, as Joseph (Seth's name for me) said in our break, no magic therapy — only an understanding of your own great 177 • creativity, and the knowledge that you yourself make your world» — Seth recoge la frase de Butts sobre que no hay terapia mágica y la devuelve como conocimiento de la propia creatividad; el folio parte la frase.

«In physical life the soul is clothed in chemicals, and you will use the ingredients you take into your body to form an image that is in line with your beliefs. Some of these ideas will undoubtedly be accepted by you from your culture. Others will be your own private interpretation of yourself in flesh. Your beliefs about any chemical will affect what it does to you. Under LSD therapy you expect a drastic reaction and are told to prepare yourself. Your experience will follow your beliefs and your therapist's, communicated verbally and» — Seth adjudica a la creencia el efecto de cualquier químico y hace que la experiencia con LSD siga a la del paciente y a la del terapeuta; el corte de chunk parte la frase.

«If you believe, however, that the chemicals in certain foods will harm you drastically and bring about disastrous consequences, then even small doses of these can do you harm» — Seth extiende la tesis a los alimentos: la creencia hace dañina la dosis pequeña.

«Now: In the normal cycle of the death and rebirth of cells, and the usual pattern in which the ego constantly changes, there in a smooth flow and no loss of orientation. Previous cellular memory is carried along easily from one cell generation to another» — Seth describe el flujo suave del ciclo natural sin pérdida de orientación; el troceo imprime *there in* por *there is*.

«As mentioned earlier (in the 610th session in Chapter One), what you call the ego is a portion of the inner identity that rises to face the world of physical existence. In the regular course of events it will change into another ego, but while losing its "dominant" status it will not die to itself. It will alter its organization as a part of the living psyche» — Seth define el ego como porción de la identidad interior que asoma al mundo físico y que al cambiar no muere.

«Under enforced annihilation, there is a frantic attempt at reorganization as the inner self tries to "send up" alternate egos to handle the 181 • situation — and in those terms, the more egos you kill the more will emerge» — Seth sostiene que cuantos más egos se maten, más emergerán.

«In all of this the body's situation is highly agitated, and the physical organism is forced to respond as best it can to a series of disastrous events —which, however, it realizes it cannot be experiencing physically. It knows a "mock" battle is going on, but cannot stop itself from sending forth those chemicals and hormones necessary to a physical situation of like degree. There is a great wear and tear on the body, and an inexcusable exhaustion of its native energies» — Seth describe al cuerpo respondiendo con hormonas a una batalla que sabe simulada, con desgaste y agotamiento.

«In massive drug therapy the body feels in greatest threat, for it is forced to use all of its resources while its own signals tell it that the messages it is getting do not have a correlation — and yet they are of the most urgent nature» — Seth describe al cuerpo usando todos sus recursos ante mensajes urgentes que sus propias señales no correlacionan.

«11:40) To some extent there is also an assault upon simple creaturehood. Its images and experience, furthermore, are seldom forgotten, and the so-called new ego is born with the memory of their imprint» — Seth declara asaltada la condición de criatura y dice que el ego nuevo nace con la impronta de esas imágenes.

«But here you have the situation where a self is faced with its own annihilation, while another "self' arises after conscious participation with its death» — Seth contrapone al llanto del nacimiento el caso del yo que participa conscientemente en su propia aniquilación.

«Long pause.) I am aware that many psychologists and psychiatrists feel that they are charting the course of the psyche with these methods. It is one thing, and unfortunate enough, to dissect a frog to see what did make it live. It is triply dangerous to dissect a psyche, hoping to put it back together again» — Seth compara la disección del psique con la de una rana y la declara triplemente peligrosa.

«Give us a moment. .. The cat would have died that winter. In your terms it was a probable death. In a part of his reality he did die that winter. In your reality, you kept him alive. He had been closed up in that house over there, and went wild and terrified» — Seth data la muerte probable del gato en aquel invierno y consigna su encierro y su terror.

«Ruburt was somewhat afraid of the cat, considering him wild and caged originally, as his own mother had been in his interpretation. Ruburt therefore felt obligated to help Rooney, who did not really have any love for him —just as in his earlier years he [Jane] had felt obligated to help his mother» — Seth adjudica a Roberts una identificación entre el gato enjaulado y su propia madre; los corchetes son de Butts.

«The cat was aware of this in its terms. It became heavy like Ruburt's mother, but no longer threatening. You finally had it fixed. If Ruburt's mother had been unable to bear a child, then Ruburt would have had a different mother and a different background, granting that Ruburt had come alive» — Seth adjudica al gato conciencia de esa identificación y la sigue hasta la esterilización.

«The cat was a male. You and Ruburt originally called it Katherine, however, when it was still a kitten, and before you finally succeeded in coaxing it into your house. Rooney got into neighborhood scrapes, as Ruburt's father did in bars in various parts of the country. The cat knew of the identification but was willing to trade this for several years of additional physical life, in which he also learned to relate to gentleness for the first time» — Seth consigna el nombre femenino que le habían dado y adjudica al gato un canje consciente por años más de vida física.

«Rooney even learned to be on terms with another cat; Willy, your older cat, in his way served as mentor» — Seth adjudica al gato mayor el papel de mentor del otro.

«Ruburt's mother was very much afraid of cats, particularly black ones. Now and then Rooney and Ruburt passed symptoms back and forth. The cat was not a passive receptor, however, and also learned from his encounters with your neighbor downstairs (who also has a cat). Many» — Seth consigna el miedo de la madre de Roberts a los gatos negros y el intercambio de síntomas entre Roberts y el gato; el folio parte la frase.

«of Ruburt's feelings about his mother are buried in Rooney's grave. Rooney, though, is free of a distrust that he had carried with him this time, having to do with his background in that house across the way, and was grateful for those additional years you gave him» — Seth dice que en la tumba del gato quedaron enterrados sentimientos de Roberts hacia su madre.

«He was also symbolic of Ruburt's own harsh childhood, and to some extent then conquered simply through the natural passage of events. With the death of Ruburt's mother last year, Rooney's purpose was fulfilled for Ruburt. Rooney even did a final service, for through his death Ruburt faced the nature of pain and creaturehood that his mother's life had so frightened him of. That is enough» — Seth adjudica a la muerte del gato el haber puesto a Roberts frente al dolor y a la condición de criatura que su madre le hizo temer.

«Ideas form reality, so the body is used to reacting to some "imaginary" situations in which, for example, the mind conjures up dire circumstances which do not» — Seth concede que el cuerpo reacciona también a situaciones que la mente conjura; el corte de chunk parte la frase, que sigue *physically exist*.

«physically exist; but these still force the organism into an overactivation, setting up a state of stress» — Seth cierra la frase: aun lo imaginado fuerza al organismo a la sobreactivación y al estrés.

«In man, conscious thoughts are highly important as the directors of unconscious activity. You become more responsible, then, in a particular way for physical effects that, comparatively speaking, are "instinctive" in the animal. This gives you both a conscious and unconscious feedback system against which to test your experience and alter its nature» — Seth adjudica al hombre responsabilidad consciente donde el animal obra por instinto.

«Therapeutic systems are an important part of this interrelationship, and they operate constantly. In one way, a state of grace or illumination happens where there is the greatest poised balance of the conscious mind with other levels of the psyche and body — a biological and spiritual recognition of the individual's wholeness within himself and his relationship with the universe at large» — Seth define el estado de gracia como el mayor equilibrio entre la mente consciente y el resto de la psique y del cuerpo.

«Such states lead to a condition of mental, psychic and physical health and efficiency. The aware mind's great leeway through the intellect, and its connection with the senses, makes it possible for any singly insignificant event to trigger such experience. Intense focus is a characteristic of the conscious mind, and you can call it narrow because it includes only the physical dimension; but within the scope of that corporeal field it has great freedom to interpret the given dimension in any way it chooses» — Seth atribuye al foco intenso de la mente consciente gran libertad de interpretación dentro del campo físico.

«The conscious mind can, for instance, see a rose as a symbol of life or death, or joy or sadness, and under certain conditions its interpretation of a simple flower can trigger deep experiences that call up power and strength from the inner resources of being. Since the attributes of egotistical consciousness have been so misinterpreted, you usually consider it only in its analytical breaking-down functions. These are very important as it separates larger fields of perception into smaller ones that can be physically understood. But the conscious mind is also a great synthesizer. It brings together diverse elements from your experience and unites them in new patterns» — Seth llama a la mente consciente gran sintetizadora además de analítica, con el ejemplo de la rosa.

«These organizations then serve as awakeners or stimulation to inner portions of the self, always providing it with fresh experience. The inner self responds through the richness of its own psychic fabric, sending up, so to speak, ever-new particularized abilities to meet the exterior» — Seth hace que esas organizaciones despierten al yo interior, que responde con capacidades nuevas; el folio parte la frase.

«It seems that technologies and inventions have done a lot of harm, and so they have. On the other hand technology brings within your reach the great therapy of music; this activates the inner living cells of your body, stimulates the energy of the inner self and helps to unite the» — Seth concede el daño de la técnica y le abona la gran terapia de la música; el corte de chunk parte la frase.

«Music is an exterior representation, and an excellent one, of the life-giving inner sounds that act therapeutically within your body all the time. (See Chapter Five.) The music is a conscious reminder of those deeper inner rhythms, both of sound and of motion. Listening to music that you like will often bring images into your mind that show you your conscious beliefs in different form» — Seth llama a la música representación exterior de los sonidos internos que curan, y recordatorio de esos ritmos.

«The natural healing of sound can happen also when you do such a simple thing as listen to the rain. You do not need drugs, hypnotism, or even meditation. You only need to allow and direct the freedom of your conscious mind. Left alone, it will flow through thoughts and images that provide their own therapy» — Seth propone oír la lluvia y declara innecesarios drogas, hipnosis y hasta meditación.

«You often avoid this natural treatment, however, and run from frightening conscious thoughts that would in their turn lead you to the source of "negative" beliefs, where they could be faced; you could then travel through them, so to speak, into feelings of joy and victory. Instead, for example, many of you accept the way of drugs, where such feelings and thoughts are thrust upon you, or forced out of you while you are denied the stabilizing comforts of the conscious mind» — Seth contrapone a la huida del pensamiento temido el camino de la droga, donde se pierde el consuelo estabilizador de la mente consciente.

«Fire has one meaning if you are afraid of it, another if you consider it a source of warmth; and either of these two meanings will also be colored by any of the endless variations of personal events that any individual might have encountered with it. Your own knowledge of dream symbols and their personal meaning is so opaque simply because you are not used to examining them with your conscious mind. You have been taught that it cannot understand. The great interconnections between waking and dreaming experience then escape you. You do not realize the many physical problems that are solved for you, and by you, in your dreams» — Seth ilustra con el fuego la variabilidad del símbolo y adjudica a la falta de examen consciente la opacidad del sueño propio.

«9:45.) When your body and mind are working together then the relationship between the two goes smoothly, and their natural therapeutic systems place you in a state of health and grace. I told you earlier (in the 614th session in Chapter Two, for instance) that your feelings follow the flow of your beliefs, and if this does not seem true to you it is because you are not aware of the contents of your conscious mind» — Seth liga la salud y la gracia al trabajo conjunto de cuerpo y mente, y devuelve la objeción del lector al desconocimiento de sus propias creencias.

«You can close your physical eyes. You can close the eyes of your conscious mind also, and pretend not to see what is there. It is because you do not trust your own basic therapeutic nature, or really understand the conscious or unconscious mind, that you run to so many therapies that originate from without the self» — Seth adjudica al desconfiar de la propia naturaleza terapéutica el recurso a terapias venidas de fuera.

«Dreams are one of your greatest natural therapies, and one of your most effective assets as connectors between the interior and exterior universes» — Seth llama al sueño una de las mayores terapias naturales y conector entre los universos interior y exterior.

«Usually they are not analyzed according to your [own] current beliefs. You have been taught to interpret them along the lines of very ritualized procedures. You are told, for instance, that certain objects or images in your dreams have a definite meaning — not necessarily your own, but following whatever psychological, mystical or religious school of thought in which you happen to be interested» — Seth objeta que los sueños se interpreten por procedimientos ritualizados y ajenos; el corchete es de Butts.

«Some of these systems do touch upon legitimate portions of reality, but they all overlook the great individualistic and highly private nature of your dreams, and the fact that you create your own reality» — Seth concede legitimidad parcial a esos sistemas y les objeta pasar sobre lo privado del sueño.

«The dream state provides you with a trial framework in which you explore probable actions and decide upon the ones you want to physically materialize. Not only nightmares, as mentioned earlier (in the last session), but many other dreams follow rhythms of a therapeutic nature far more effectively than any that are drug-induced. Sleeping pills can interfere with this activity» — Seth llama al sueño marco de prueba de acciones probables y advierte que el somnífero estorba esa actividad.

«These can be alternative courses to those who believe that there is no other way but to browbeat the ego — either through the use of chemicals or by other methods calculated to strip it of its powers at least momentarily, rather than teaching it to use those great abilities of assimilation that it does possess» — Seth contrapone esas vías al apalear al ego, sea con químicos o con otros métodos.

«Your nature, beside possessing natural, general healing abilities, has its own unique and particular private triggers arising from your experience. They can be learned, recognized and utilized by you» — Seth adjudica a cada quien disparadores privados de sanación, aprendibles y reconocibles.

«In this area certain events really matter. Singular circumstances, meaningless to others, can be used to open your own storehouse of energy and inner strength. These will include both waking and dreaming events. If you remember having certain dream experiences and waking refreshed, then before sleep consciously think about those dreams and tell yourself they will return» — Seth manda pensar antes de dormir en los sueños que dejaron refrescado y decirse que volverán.

«If any activity, odd or silly as it might seem, brings you a sense of satisfaction, pursue it. Any of these natural healing methods can even lead beyond feelings of well-being and strength, physical health and vitality, to those sublime experiences of illumination and grace» — Seth manda seguir cualquier actividad que dé satisfacción, por tonta que parezca.

«The most rejuvenating idea of all, and the greatest step to any true illumination, is the realization that your exterior life springs from the invisible world of your reality through your conscious thoughts and beliefs, for then you realize the power of your individuality and identity» — Seth llama idea más rejuvenecedora a la de que la vida exterior sale del pensamiento y de la creencia.

«You are immediately presented with choices. You can no longer see yourself as a victim of circumstances. Yet the conscious mind arose precisely to open up choices, to free you from a one-road experience, to let you use your creativity to form diversified, varied comprehensions» — Seth deriva de eso el fin de la condición de víctima y adjudica a la mente consciente la apertura de opciones.

«Let us make a clear distinction here: Your conscious beliefs direct the flow of unconscious processes which bring your ideas into physical reality, so while your thoughts cause your experience, you are not consciously aware of how this takes place (forcefully). You cannot, as an instance, tell yourself vehemently, "I want to» — Seth distingue: el pensamiento causa la experiencia sin que se sepa conscientemente cómo ocurre; el folio parte la frase.

«receive illumination," and expect it to happen if all of your beliefs actually go in the other direction» — Seth acota que el mandato vehemente no basta si las creencias van en sentido contrario; la línea arranca después del folio.

«You may feel unworthy or believe such a state impossible for you to achieve, in which case you are sending contradictory messages. Nor can you become concerned with the ways in which your conscious purposes will be unconsciously produced, for the inner workings are not aware phenomena» — Seth advierte contra los mensajes contradictorios y contra ocuparse del cómo, que no es fenómeno consciente.

«The framework of sex is another natural therapeutic system if you have not already hampered its effectiveness by contrary beliefs. Natural "mystical" experience, unclothed in dogma, is the original religious therapy that is so often distorted in ecclesiastical organizations, but it represents man's innate recognition of his oneness with the source of his own being, and of his own experience» — Seth llama terapia natural al marco del sexo y a la experiencia mística sin dogma, que dice distorsionada en las organizaciones eclesiásticas.

«The soul is not only dressed in chemical clothes, but wears the apparel woven from all of the elements of the earth. As physical creatures you will be partially changed by any chemical or element, or food or drug that becomes part of your living system, but those effects will follow the nature of your beliefs» — Seth viste al alma con todos los elementos de la tierra y hace que el efecto de cada uno siga a la creencia.

«Your dreams and the physical events of your lives constantly alter the chemical balances within your body. A dream may be purposely experienced to provide an outlet of a kind that is missing in your daily life. It will mobilize your resources and fill your body with a rush of needed hormones, creating a dream state of stress that will bring the organism's healing abilities into combat and result in an end to particular physical symptoms» — Seth describe el sueño que moviliza hormonas y crea un estrés que pone a trabajar las capacidades sanadoras.

«Another dream might provide a "dreaming" peaceful interlude in which all stress is minimized, with the overactive output of certain hormones and chemicals quieted as a result» — Seth describe el sueño contrario, el que aquieta la producción excesiva.

«Such dreams will be greatly effective, but only for a short period of time unless the conscious mind faces the beliefs that have been causing the imbalance. The heavy doses of chemicals introduced from the outside, however, give you an entirely different kind of situation and add new stresses. These dilemmas condition consciousness to believe its position to be even more precarious than it was before, and its sense of power and effectiveness is greatly reduced» — Seth acota la duración del efecto mientras la creencia no se encare, y contrapone la dosis química de fuera.

«Consciousness's experiences following such therapy may be those of elation, but it feels that any of its adventures rest on issues that it cannot understand, and its capacity to deal with physical reality is less secure than before. This is not the case with natural inner treatments that are carried on in individual behavior. These are the ones that should be understood and encouraged, say, by the psychologists» — Seth contrapone a la elación insegura de esa terapia los tratamientos internos naturales, que pide alentar.

«This happens very frequently when you consciously set the problem before yourself, state it clearly, and then drift into sleep. The same thing happens, however, even without such a» — Seth manda plantear el problema antes de dormir y consigna que el sueño resuelve igual sin plantearlo; el corte de chunk parte la frase.

«conscious set. Dreams give vou all kinds of information concerning die state of your body, the world at large, and the probable exterior conditions that your present beliefs will bring about» — Seth adjudica al sueño información sobre el estado del cuerpo y sobre las condiciones probables; el troceo imprime *vou* por *you* y *die state* por *the state*.

«I will have quite a bit to say in this book concerning the creative and healing nature of dreams, and the easy methods that can be used to help you utilize those conditions more effectively. Here I merely want to point» — Seth anuncia lo que dirá sobre el sueño y su naturaleza sanadora; el folio parte la frase, que sigue *out some of the natural doorways to self-illumination*.

«out some of the natural doorways to self-illumination and states of grace» — Seth llama a esas vías puertas naturales a la autoiluminación y al estado de gracia; la línea arranca después del folio.

«10:42.) Enjoyment of an art is also very therapeutic, and its creation springs from an exquisite» — Seth llama terapéutico el goce del arte y su creación boda del consciente con el inconsciente; el corte de chunk parte la frase.

«wedding of the conscious and unconscious minds. I will try later to explain the deep interweaving that exists between dreams, creativity, and the nature of the reality of your experience» — Seth anuncia que explicará el entretejido entre sueños, creatividad y realidad de la experiencia; la línea arranca después del corte de chunk.

«Now: Your body is your own living sculpture — not only the shape, structure and nature of its form, but the miraculous» — Seth vuelve a llamar escultura viva al cuerpo; el renglón parte aquí la palabra *sense-knowledge*.

«of its being and the unique effect it has upon others. The sculpture itself is also endowed with the power of creativity given to it by yourself» — Seth adjudica a esa escultura creatividad propia dada por el propio sujeto.

«Long pause.) Those innate bodily abilities also help sustain you as you continually create the image. (Pause.) The source for all of this creativity springs from your own inner identity, which is never completely materialized in flesh, and so you always have unused portions of creativity at your command. You react to the body even though you form it» — Seth sitúa la fuente de esa creatividad en la identidad interior, nunca materializada del todo.

«In those terms there is a constant interaction between the creation and the creator, and in three-dimensional reality the creator is so a part of his handiwork that it is difficult to tell one from the other» — Seth declara difícil distinguir al creador de su obra en la realidad tridimensional.

«A painter puts part of himself into a painting. You put all of you of which you are aware into your body, so that it becomes you in flesh. An artist loves his painting. In physical terms it is completed when he puts down his brush — at least for him, though its effects continue. But you are creating your material image as long as you live, and manifesting yourself in it» — Seth contrapone el cuadro terminado al cuerpo, que se sigue creando mientras se vive.

«The trees in a landscape painting cannot physically move with the wind that may blow through the three-dimensional room. The head in a portrait cannot close its eyes if they are open, but you move within» — Seth contrapone la inmovilidad del cuadro al movimiento dentro del marco temporal que uno se crea; el folio parte la frase.

«11:44.) The features in a portrait are painted on canvas or board, but your soul is not painted on your body. It enters into and becomes part of it» — Seth acota la analogía: el alma no está pintada sobre el cuerpo sino que entra en él.

«Physically, you cannot contain all of your identity, and that "free" portion unconsciously creates the flesh, in your terms. Again, you direct its form through your beliefs, but the unconscious part of you does the "work" of producing it» — Seth adjudica a la porción libre de la identidad la creación inconsciente de la carne, dirigida por las creencias.

«A man who makes a statue uses his conscious mind, his creative abilities, his physical body, and the inner resources of his own being. Deliberately he decides to create a sculpture, and automatically focuses his energies in that direction. When you form the living sculpture of your body, which is far more important to you than any work of art, you should certainly follow the same course. In other words, direct your energies toward the creation of a healthy functioning body» — Seth pide dirigir la energía a la creación de un cuerpo sano como el escultor dirige la suya.

«As the creation of any art is intimately connected with the dream state, so is the living art of your body. Its breathing form is influenced by the great therapy of dreams. If there are chemical imbalances they are often corrected quite automatically in the dream state, as you act out situations calling up the production of hormones, say, that would be summoned in a like waking situation» — Seth adjudica al estado de sueño la corrección automática de desequilibrios químicos.

«The role-playing in the dream drama would be one in which you creatively worked out the problems that caused the imbalances to begin with. Dreams of a strongly aggressive nature in this context may be very beneficial to a given individual, allowing the release of usually inhibited feelings and freeing the body from tension. By such constant dream therapy, both body and mind regulate themselves to a large degree. So your flesh is affected by your dreams» — Seth adjudica al drama onírico agresivo la liberación de sentimientos inhibidos y el alivio de la tensión.

«In them of course one object may be a symbol, but there is no such thing as an overall statement of dream symbolism, in which a given symbol will have a general meaning. There are too many variations in personal experience. It is true that in dreams you do reach some of the deepest sources of your being at times, but even there, the expression of that being is far too individualistic to assign the same kind of "unconscious" meaning to overall symbols» — Seth niega que exista un simbolismo onírico general y declara demasiado individualista la expresión del ser aun en lo más hondo.

«A painter does not look out of his creation's eyes into the room upon whose wall the painting hangs. But you peer out through your own eyes at the universe. (Pause.) You create not only the body, then, but its entire experience, the context in which it takes place. You endow yourself with a three-dimensional existence. It is the framework in which you have your experience, created by you as the artist gives his paintings their dimension» — Seth extiende la analogía: no solo se crea el cuerpo sino el contexto entero de su experiencia, como el artista da dimensión a su cuadro.

«You form your image constantly; as many of the artistic processes are hidden, so the inner mechanisms by which you create your material self» — Seth sitúa bajo la mente consciente los mecanismos internos con que se forma el yo material; el folio parte la frase, que sigue *lie beneath the surface of your conscious mind*.

«lie beneath the surface of your conscious mind. They are highly effective, nevertheless» — Seth declara muy eficaces esos mecanismos ocultos; la línea arranca después del folio.

«9:54.) Again, there can be a useful analogy in the field of art. While artists all use the same "material" — the human experience — it is still the brilliant uniqueness or individuality pointing out and riding upon that shared human performance that makes a work "great." Afterward the critics may point out patterns, assign the work to a certain school, connect the images or» — Seth compara el símbolo onírico con la obra de arte y la lectura ajena de sus símbolos; el corte de chunk parte la frase.

«symbols to those in other paintings — and then make the mistake of believing the symbols to be general, always apt, meaning the same thing wherever they are found. But all of this may have little to do with the artist's interpretation of his own symbols, or with his personal experience, so he may wonder how the critics could read this into his work» — Seth objeta a los críticos generalizar el símbolo y separarlo de la interpretación del propio artista.

«With dreams the same is true. No one really knows their meaning but yourself. If you read books in which you are told that a certain object always represents such and such, then you are like the artist who accepts the critic's idea of the symbols in his own work. You will feel alienated from your dreams since you are trying to make them follow a pattern that is not yours» — Seth traslada el argumento al sueño: quien acepta el manual ajeno se aliena de sus propios sueños.

«In any case, interpretation involves but one part of the task as you try to consciously assess a dream's meaning. The real work of the dream is done during the event itself, on deep psychic and biological levels» — Seth sitúa el trabajo real del sueño en el evento mismo y no en su interpretación.

«As you come to understand the nature of your own beliefs, you can learn to use the dream state more effectively for your conscious purposes. It is one of the most efficient natural therapies, and the inner framework in which much of your physical body building actually takes place» — Seth llama al sueño la terapia natural más eficiente y el marco donde se construye buena parte del cuerpo.

«Now: There is one point here that I would like to make. Some of the drugs given to "mental" patients impede the natural flow of dream therapy to varying degrees» — Seth objeta que ciertos fármacos dados a pacientes mentales estorban el flujo natural de la terapia del sueño.

«There is another consideration involving medicine; though as I mentioned earlier (in the 624th session from Chapter Five), if you accept Western medical beliefs I am not suggesting that you suddenly forsake all doctors. But naturally and left alone, any chemical upsets in the body will right themselves after the inner problems causing them are worked out through any of a variety of innate healing methods» — Seth repite que no aconseja dejar médicos a quien cree en la medicina occidental, y sostiene que el desarreglo químico se endereza solo.

«The new balance signals the organism that an inner problem has been resolved. The body, mind and psyche are then more or less operating together. When new psychic challenges arise, another round of natural therapy begins in rhythmic pattern. When imbalances of a physical nature are removed by the introduction of drugs, however, the body signals say that the inner dilemma must have been taken care of also —while this may not be the case at all» — Seth describe la señal falsa que da el fármaco al remover el desequilibrio sin resolver el dilema interno.

«The whole organism is not at one with itself under such conditions. The problem manifested itself in a given way, and the drugs then block that normal expression of the psychic disorder. Other pathways of demonstration will be sought» — Seth dice que el fármaco bloquea la expresión normal del desorden psíquico y que se buscarán otras vías.

«If these are blocked in the same manner also, then the entire mind-body relationship becomes alienated from itself. The inner mechanics are disturbed. The basic challenge not only is not faced, but is constantly denied the physical expression that, left alone, would bring about its natural solution» — Seth describe la alienación de la relación cuerpo-mente cuando se bloquean todas las vías.

«Obviously there are many ramifications here, and in your society your own belief systems must also be taken into consideration. If you do not believe in the natural healing processes you will simply block them. Your fear of not seeing a doctor then will only cause more damage. On the other hand, if you have faith in medical help, this alone will bring therapeutic benefit» — Seth concede que la fe en la ayuda médica trae por sí sola beneficio, y que la incredulidad en lo natural lo bloquea.

«This can only go so far, though, if the inner problems are not dealt with. Often they are resolved regardless of what you do or believe, simply as a result of the vast creative energies within your being, and the system of checks and balances with which you provided your body at birth» — Seth acota el alcance y adjudica a la energía creativa propia la resolución frecuente pese a todo.

«The dream's happening affects your entire physical condition, and so has this constant therapeutic effect. This result stems from the psychic situation set up within any dream drama (pause), and in it the problems or challenges of your existence are worked out» — Seth adjudica al drama onírico la elaboración de los problemas de la existencia.

«Many probable actions are taken; these are then projected into the probable future» — Seth dice que las acciones probables del sueño se proyectan al futuro probable.

«10:49.) The same applies to mental conditions, which have a way, sometimes, of working themselves out better without your professional therapies than with them — often cures happen in spite of your best-intentioned treatment. One of the latest ideas is that certain mental conditions are caused by chemical imbalances. Supplying these does result in some improvement, but such inequalities do not cause any disease» — Seth objeta que el desequilibrio químico cause la enfermedad mental, aunque suplirlo mejore la situación.

«Your beliefs about the nature of your own reality do. If medication of that sort improves the immediate situation, the inner problem of beliefs must still be worked out. Otherwise other illnesses will be substituted» — Seth pone la causa en la creencia y advierte que sin trabajarla se sustituirá una dolencia por otra.

«Unfortunately, the more you rely upon exterior methods the more it seems you must rely upon them, and the less you trust your own natural abilities. You will often become "allergic" to a drug simply because the body realizes that if the drug was accepted, all recourse to the solution of a particular problem would be cut off, or another more severe illness would result from the physical "cover-up" of the dilemma» — Seth explica la alergia al fármaco como recurso del cuerpo a no dejarse cortar la vía de solución.

«Natural therapy, therefore, is difficult to achieve to its fullest benefit in your society, because it is constantly interfered with from the time of your birth. Yet it operates regardless of interference, and is always at your command to give health and vitality to the living sculpture in which you have your present experience» — Seth declara la terapia natural difícil de lograr y siempre disponible.

«Now. (Pause.) Mental "diseases" often point out the nature of your beliefs as they agree or conflict with those held by others. Here the belief systems are different than those of society to such a degree that obvious effects show in terms of behavior. There are crisis points here as with many physical illnesses, and left alone an individual may well work through to his own solution» — Seth lee la enfermedad mental como choque entre sistemas de creencias y admite que solo puede resolverse.