A Course in Miracles

«It makes a fundamental distinction between the real and the unreal; between knowledge and perception. Knowledge is truth, under one law, the law of love or God. Truth is unalterable, eternal and unambiguous. It can be unrecognized, but it cannot be changed. It applies to everything that God created, and only what He created is real. It is beyond learning because it is beyond time and process. It has no opposite; no beginning and no end. It merely is.» — abre *What It Says*, la parte del Preface que el propio Preface declara escrita por dictado interior: la distinción entre conocimiento y percepción, con el conocimiento puesto bajo una sola ley y fuera del tiempo y del aprendizaje.

«The world of perception, on the other hand, is the world of time, of change, of beginnings and endings. It is based on interpretation, not on facts. It is the world of birth and death, founded on the belief in scarcity, loss, separation and death. It is learned rather than given, selective in its perceptual emphases, unstable in its functioning, and inaccurate in its interpretations.» — y el otro término de la distinción, dicho por la misma voz del Preface dictado: el mundo de la percepción se aprende, se elige y se equivoca.

«From knowledge and perception respectively, two distinct thought systems arise which are opposite in every respect. In the realm of knowledge no thoughts exist apart from God, because God and His Creation share one Will. The world of perception, however, is made by the belief in opposites and separate wills, in perpetual conflict with each other and with God. What perception sees and hears appears to be real because it permits into awareness only what conforms to the wishes of the perceiver. This leads to a world of illusions, a world which needs constant defense precisely because it is not real.» — de los dos modos de conocer salen dos sistemas de pensamiento opuestos, y el de la percepción admite solo lo que el que percibe desea, de donde la necesidad de defenderlo.

«When you have been caught in the world of perception you are caught in a dream. You cannot escape without help, because everything your senses show merely witnesses to the reality of the dream. God has provided the Answer, the only Way out, the true Helper. It is the function of His Voice, His Holy Spirit, to mediate between the two worlds. He can do this because, while on the one hand He knows the truth, on the other He also recognizes our illusions, but without believing in them. It is the Holy Spirit’s goal to help us escape from the dream world by teaching us how to reverse our thinking and unlearn our mistakes.» — la voz del Preface dictado nombra sueño al mundo percibido y da la función que atribuye al Espíritu Santo: mediar entre los dos mundos porque conoce la verdad y reconoce la ilusión sin creerla.

«The world we see merely reflects our own internal frame of reference–the dominant ideas, wishes and emotions in our minds. “Projection makes perception” (Text, p. 445). We look inside first, decide the kind of world we want to see and then project that world outside, making it the truth as we see it.» — la fórmula que el Preface toma del Text (que allí cita como *Text, p. 445*) y de la que deriva el orden entero: primero se decide adentro qué mundo se quiere ver y después se proyecta.

«Only minds can really join, and whom God has joined no man can put asunder (Text, p. 356). It is, however, only at the level of Christ Mind that true union is possible, and has, in fact, never been lost. The “little I” seeks to enhance itself by external approval, external possessions and external “love.” The Self That God created needs nothing. It is forever complete, safe, loved and loving. It seeks to share rather than to get; to extend rather than project. It has no needs and wants to join with others out of their mutual awareness of abundance.» — sigue el Preface dictado: la unión solo es posible en el nivel de la Mente de Cristo, y lo que llama *el yo pequeño* busca fuera lo que el Ser creado por Dios no necesita.

«The special relationships of the world are destructive, selfish and childishly egocentric. Yet, if given to the Holy Spirit, these relationships can become the holiest things on earth–the miracles that point the way to the return to Heaven. The world uses its special relationships as a final weapon of exclusion and a demonstration of separateness. The Holy Spirit transforms them into perfect lessons in forgiveness and in awakening from the dream. Each one is an opportunity to let perceptions be healed and errors corrected. Each one is another chance to forgive oneself by forgiving the other. And each one becomes still another invitation to the Holy Spirit and to the remembrance of God.» — la relación especial no se condena sin salida: entregada al Espíritu Santo queda vuelta lección de perdón, y cada una es ocasión de perdonarse a sí mismo perdonando al otro.

«Forgiveness is unknown in Heaven, where the need for it would be inconceivable. However, in this world, forgiveness is a necessary correction for all the mistakes that we have made. To offer forgiveness is the only way for us to have it, for it reflects the law of Heaven that giving and receiving are the same. Heaven is the natural state of all the Sons of God as He created them. Such is their reality forever. It has not changed because it has been forgotten.» — el perdón se acota como corrección necesaria solo en este mundo, y se funda en la ley de que dar y recibir son lo mismo.

«Forgiveness is the means by which we will remember. Through forgiveness the thinking of the world is reversed. The forgiven world becomes the gate of Heaven, because by its mercy we can at last forgive ourselves. Holding no one prisoner to guilt, we become free. Acknowledging Christ in all our brothers, we recognize His Presence in ourselves. Forgetting all our misperceptions, and with nothing from the past to hold us back, we can remember God. Beyond this, learning cannot go. When we are ready, God Himself will take the final step in our return to Him.» — cierre de *What It Says*: el perdón invierte el pensamiento del mundo, y la voz del Preface dictado pone un límite al aprendizaje, más allá del cual sitúa el último paso como acto de Dios.

«There is no order of difficulty in miracles. One is not “harder” or “bigger” than another. They are all the same. All expressions of love are maximal.» — abre el Text con el primero de los cincuenta principios de los milagros (T-1.I.1): la voz del Curso niega que haya grados entre ellos.

«Miracles as such do not matter. The only thing that matters is their Source, which is far beyond evaluation.» — segundo principio (T-1.I.2): lo que importa no es el milagro sino su Fuente, que declara fuera de toda evaluación.

«Prayer is the medium of miracles. It is a means of communication of the created with the Creator. Through prayer love is received, and through miracles love is expressed.» — undécimo principio (T-1.I.11): la oración queda definida como medio de comunicación entre creado y Creador, y el milagro como su expresión.

«Miracles bear witness to truth. They are convincing because they arise from conviction. Without conviction they deteriorate into magic, which is mindless and therefore destructive; or rather, the uncreative use of mind.» — decimocuarto principio (T-1.I.14): la voz del Curso separa milagro de magia por la convicción, y llama a la magia uso no creativo de la mente.

«Miracles make minds osne in God. They depend on cooperation because the Sonship is the sum of all that God created. Miracles therefore reflect the laws of eternity, not of time.» — principio decimonoveno (T-1.I.19); el troceo imprime *osne* por *one* (sic), corrupción de la capa de texto que aquí se conserva. La dependencia mutua se funda en que la Filiación es la suma de lo creado.

«Miracles are part of an interlocking chain of forgiveness which, when completed, is the Atonement. Atonement works all the time and in all the dimensions of time.» — vigesimoquinto principio (T-1.I.25): la Expiación queda definida como la cadena de perdón completa, no como un acto único.

«I inspire all miracles, which are really intercessions. They intercede for your holiness and make your perceptions holy. By placing you beyond the physical laws they raise you into the sphere of celestial order. In this order you are perfect.» — último de los cincuenta principios (T-1.I.32) y primera vez que la voz del Curso habla en primera persona reclamando ser la que inspira los milagros.

«Perception is a function of the body, and therefore represents a limit on awareness. Perception sees through the body’s eyes and hears through the body’s ears. It evokes the limited responses which the body makes. The body appears to be largely self-motivated and independent, yet it actually responds only to the intentions of the mind.» — el cuerpo queda declarado sin motivo propio: responde a la intención de la mente, y en el mismo párrafo la voz del Curso lo llama neutro, como todo lo que hay en el mundo de la percepción.

«A miracle is a correction introduced into false thinking by me. It acts as a catalyst, breaking up erroneous perception and reorganizing it properly. This places you under the Atonement principle, where perception is healed. Until this has occurred, knowledge of the Divine Order is impossible.» — principio trigésimo séptimo (T-1.I.37): la voz del Curso se pone como quien introduce la corrección, y el milagro obra de catalizador que reorganiza la percepción.

«The Holy Spirit is the highest communication medium. Miracles do not involve this type of communication, because they are temporary communication devices. When you return to your original form of communication with God by direct revelation, the need for miracles is over.» — principio cuadragésimo sexto (T-1.I.46): el milagro queda declarado recurso temporal de comunicación, que cesa cuando vuelve la revelación directa.

«The miracle is the only device at your immediate disposal for controlling time. Only revelation transcends it, having nothing to do with time at all.» — principios cuadragésimo séptimo y octavo (T-1.I.47 y 48): el milagro acorta el tiempo y solo la revelación lo trasciende.

«Revelation induces complete but temporary suspension of doubt and fear. It reflects the original form of communication between God and His creations, involving the extremely personal sense of creation sometimes sought in physical relationships. Physical closeness cannot achieve it. Miracles, however, are genuinely interpersonal, and result in true closeness to others. Revelation unites you directly with God. Miracles unite you directly with your brother. Neither emanates from consciousness, but both are experienced there. Consciousness is the state that induces action, though it does not inspire it. You are free to believe what you choose, and what you do attests to what you believe.» — abre la sección II del capítulo 1 (T-1.II.1) separando las dos cosas por su dirección: la revelación une con Dios y el milagro con el hermano; ninguna de las dos emana de la consciencia, aunque allí se experimenten.

«Awe should be reserved for revelation, to which it is perfectly and correctly applicable. It is not appropriate for miracles because a state of awe is worshipful, implying that one of a lesser order stands before his Creator. You are a perfect creation, and should experience awe only in the Presence of the Creator of perfection. The miracle is therefore a sign of love among equals. Equals should not be in awe of one another because awe implies inequality. It is therefore an» — T-1.II.3: el asombro se reserva para la revelación y se niega para el milagro, porque implica desigualdad; el tramo se corta al cambiar de plana y sigue en la 47 diciendo que por eso mismo es reacción impropia ante la voz que habla.

«An elder brother is entitled to respect for his greater experience, and obedience for his greater wisdom. He is also entitled to love because he is a brother, and to devotion if he is devoted. It is only my devotion that entitles me to yours. There is nothing about me that you cannot attain. I have nothing that does not come from God. The difference between us now is that I have nothing else. This leaves me in a state which is only potential in you.» — T-1.II.3, continuación en la plana siguiente: la voz del Curso se sitúa como hermano mayor y niega tener nada que el oyente no pueda alcanzar; la única diferencia que se atribuye es no tener ya ninguna otra cosa.

«Revelations are indirectly inspired by me because I am close to the Holy Spirit, and alert to the revelation-readiness of my brothers. I can thus bring down to them more than they can draw down to themselves. The Holy Spirit mediates higher to lower communication, keeping the direct channel from God to you open for revelation. Revelation is not reciprocal. It proceeds from God to you, but not from you to God.» — T-1.II.5: la revelación se declara de un solo sentido, y la voz del Curso se atribuye la cercanía al Espíritu Santo que le permite bajar más de lo que el otro puede subir.

«There is no relationship between the time a miracle takes and the time it covers. The miracle substitutes for learning that might have taken thousands of years. It does so by the underlying recognition of perfect equality of giver and receiver on which the miracle rests. The miracle shortens time by collapsing it, thus eliminating certain intervals within it. It does this, however, within the larger temporal sequence.» — T-1.II.6, con su límite dicho en la misma frase: el milagro colapsa el tiempo suprimiendo intervalos, pero lo hace dentro de la secuencia temporal mayor.

«I am the only one who can perform miracles indiscriminately, because I am the Atonement. You have a role in the Atonement which I will dictate to you. Ask me which miracles you should perform. This spares you needless effort, because you will be acting under direct communication. The impersonal nature of the miracle is an essential ingredient, because it enables me to direct its application, and under my guidance miracles lead to the highly personal experience of revelation. A guide does not control but he does direct, leaving it up to you to follow. “Lead us not into temptation” means “Recognize your errors and choose to abandon them by following my guidance.» — T-1.III.4: la voz del Curso reclama para sí el milagro indiscriminado por ser la Expiación misma, se ofrece como guía que dirige sin controlar y reinterpreta la petición del padrenuestro como reconocimiento del propio error.

«Error cannot really threaten truth, which can always withstand it. Only the error is actually vulnerable. You are free to establish your kingdom where you see fit, but the right choice is inevitable if you remember this: Spirit is in a state of grace forever. Your reality is only spirit. Therefore you are in a state of grace forever.» — T-1.III.5: el silogismo con que el Curso funda la invulnerabilidad, y la asimetría de la que parte: solo el error es vulnerable.

«You respond to what you perceive, and as you perceive so shall you behave. The Golden Rule asks you to do unto others as you would have them do unto you. This means that the perception of both must be accurate. The Golden Rule is the rule for appropriate behavior. You cannot behave appropriately unless you perceive correctly. Since you and your neighbor are equal members of one family, as you perceive both so you will do to both. You should look out from the perception of your own holiness to the holiness of others.» — T-1.III.6: la Regla de Oro queda condicionada a la percepción, y se declara regla de conducta que no puede cumplirse sin percibir bien.

«The escape from darkness involves two stages: First, the recognition that darkness cannot hide. This step usually entails fear. Second, the recognition that there is nothing you want to hide even if you could. This step brings escape from fear. When you have become willing to hide nothing, you will not only be willing to enter into communion but will also understand peace and joy.» — abre la sección IV (T-1.IV.1) con las dos etapas de la salida, y la primera se admite temible.

«mean that I am in any way separate or different from you except in time, and time does not really exist. The statement is more meaningful in terms of a vertical rather than a horizontal axis. You stand below me and I stand below God. In the process of “rising up,” I am higher because without me the distance between God and man would be too great for you to encompass. I bridge the distance as an elder brother» — T-1.II.4: la voz del Curso reinterpreta la frase evangélica sobre venir al Padre, la lee en eje vertical y no horizontal, y declara que la diferencia con el oyente es solo de tiempo.

«I am in charge of the process of Atonement, which I undertook to begin. When you offer a miracle to any of my brothers, you do it to yourself and me. The reason you come before me is that I do not need miracles for my own Atonement» — abre la sección III (T-1.III.1): la voz del Curso se declara a cargo de la Expiación que dice haber comenzado, y sitúa al oyente como quien la ofrece a otros.

«means that they will not continue to exist as separate states. My word, which is the resurrection and the life, shall not pass away because life is eternal. You are the work of God, and His work is wholly lovable and wholly loving. This is how a man must think of himself in his heart, because this is what he is.» — T-1.III.2: otra frase evangélica reinterpretada, esta vez para decir que cielo y tierra dejarán de existir como estados separados, no que se acaben.

«Darkness is lack of light as sin is lack of love. It has no unique properties of its own. It is an example of the “scarcity” belief, from which only error can proceed. Truth is always abundant. Those who perceive and acknowledge that they have everything have no needs of any kind. The purpose of the Atonement is to restore everything to you; or rather, to restore it to your awareness. You were given everything when you were created, just as everyone was.» — T-1.IV.3: el pecado queda definido por privación y no por sustancia, y la creencia en la escasez es la raíz del error; la Expiación se declara restitución a la consciencia de lo que ya se tiene.

«The emptiness engendered by fear must be replaced by forgiveness. That is what the Bible means by “There is no death,” and why I could demonstrate that death does not exist. I came to fulfill the law by reinterpreting it. The law itself, if properly understood, offers only protection. It is those who have not yet changed their minds who brought the “hell-fire” concept into it.» — T-1.IV.4: la voz del Curso reinterpreta una frase bíblica, dice haber venido a cumplir la ley reinterpretándola, y adjudica el fuego del infierno a los que no han cambiado de mentalidad, no a la ley.

«The miracle is much like the body in that both are learning aids for facilitating a state in which they become unnecessary. When spirit’s original state of direct communication is reached, neither the body nor the miracle serves any purpose. While you believe you are in a body, however, you can choose between loveless and miraculous channels of expression. You can make an empty shell, but you cannot express nothing at all. You can wait, delay, paralyze yourself, or reduce your creativity almost to nothing. But you cannot abolish it. You can destroy your medium of communication, but not your potential. You did not create yourself.» — abre la sección V (T-1.V.1): cuerpo y milagro quedan igualados como ayudas de aprendizaje destinadas a volverse innecesarias, con el límite que la misma sección pone: se puede reducir la creatividad casi a nada, no abolirla.

«When the Atonement has been completed, all talents will be shared by all the Sons of God. God is not partial. All His children have His total Love, and all His gifts are freely given to everyone alike. “Except ye become as little children” means that unless you fully recognize your complete dependence on God, you cannot know the real power of the Son in his true relationship with the Father. The specialness of God’s Sons does not stem from exclusion but from inclusion. All my brothers are special. If they believe they are deprived of anything, their perception becomes distorted. When this occurs the whole family of God, or the Sonship, is impaired in its relationships.» — T-1.V.3: otra frase evangélica reinterpretada, la de hacerse como niños, leída como reconocimiento de dependencia; y la especialidad se declara por inclusión y no por exclusión.

«Whatever is true is eternal, and cannot change or be changed. Spirit is therefore unalterable because it is already perfect, but the mind can elect what it chooses to serve. The only limit put on its choice is that it cannot serve two masters. If it elects to do so, the mind can become the medium by which spirit creates along the line of its own creation. If it does not freely elect to do so, it retains its creative potential but places itself under tyrannous rather than Authoritative control. As a result it imprisons, because such are the dictates of tyrants. To change your mind means to place it at the disposal of true Authority.» — T-1.V.5: el espíritu se declara inalterable y la mente elegible, con un solo límite, el de no poder servir a dos señores; lo que no elige libremente queda bajo lo que la voz del Curso llama control tiránico.

«The miracle is a sign that the mind has chosen to be led by me in Christ’s service. The abundance of Christ is the natural result of choosing to follow Him. All shallow roots must be uprooted, because they are not deep enough to sustain you. The illusion that shallow roots can be deepened, and thus made to hold, is one of the distortions on which the reverse of the Golden Rule rests. As these false underpinnings are given up, the equilibrium is temporarily experienced as unstable. However, nothing is less stable than an upside-down orientation. Nor can anything that holds it upside down be conducive to increased stability.» — T-1.V.6: el desequilibrio que se siente al soltar las raíces someras se declara temporal, con el argumento de que nada es menos estable que una orientación invertida.

«A sense of separation from God is the only lack you really need correct. This sense of separation would never have arisen if you had not distorted your perception of truth, and had thus perceived yourself as lacking. The idea of order of needs arose because, having made this fundamental error, you had already fragmented yourself into levels with different needs. As you integrate you become one, and your needs become one accordingly. Unified needs lead to unified action, because this produces a lack of conflict.» — T-1.VI.2: la única carencia que el Curso admite corregir es la del sentimiento de separación, y el orden de necesidades se explica por la fragmentación en niveles.

«The real purpose of this world is to use it to correct your unbelief. You can never control the effects of fear yourself, because you made fear, and you believe in what you made. In attitude, then, though not in content, you resemble your Creator, Who has perfect faith in His creations because He created them. Belief produces the acceptance of existence. That is why you can believe what no one else thinks is true. It is true for you because it was made by you.» — T-1.VI.4: el mundo recibe una finalidad, corregir la incredulidad, y la creencia se declara productora de la aceptación de existencia.

«All aspects of fear are untrue because they do not exist at the creative level, and therefore do not exist at all. To whatever extent you are willing to submit your beliefs to this test, to that extent are your perceptions corrected. In sorting out the false from the true, the miracle proceeds along these lines: Perfect love casts out fear. If fear exists, Then there is not perfect love. But: Only perfect love exists. If there is fear, It produces a state that does not exist.» — T-1.VI.5: el silogismo con que el Curso resuelve el miedo, puesto en forma de prueba y no de exhortación.

«Your distorted perceptions produce a dense cover over miracle impulses, making it hard for them to reach your own awareness. The confusion of miracle impulses with physical impulses is a major perceptual distortion. Physical impulses are misdirected miracle impulses. All real pleasure comes from doing God’s Will. This is because not doing it is a denial of Self. Denial of Self results in illusions, while correction of the error brings release from it. Do not deceive yourself into believing that you can relate in peace to God or to your brothers with anything external.» — abre la sección VII (T-1.VII.1): el impulso físico se declara impulso de milagro mal dirigido, y el placer se hace depender de hacer la Voluntad de Dios.

«Fantasy is a distorted form of vision. Fantasies of any kind are distortions, because they always involve twisting perception into unreality. Actions that stem from distortions are literally the reactions of those who know not what they do. Fantasy is an attempt to control reality according to false needs. Twist reality in any way and you are perceiving destructively. Fantasies are a means of making false associations and attempting to obtain pleasure from them.» — T-1.VII.3: la fantasía queda definida como intento de controlar la realidad según necesidades falsas.

«You who want peace can find it only by complete forgiveness. No learning is acquired by anyone unless he wants to learn it and believes in some way that he needs it.» — abre la sección VI (T-1.VI.1) condicionando el aprendizaje al querer y al creerse necesitado; el tramo se corta al cambiar de plana.

«Lack implies that you would be better off in a state somehow different from the one you are in. Until the “separation,” which is the meaning of the “fall,” nothing was lacking. There were no needs at all. Needs arise only when you deprive yourself. You act according to the particular order of needs you establish. This, in turn, depends on your perception of what you are.» — continuación del mismo párrafo en la plana siguiente: la carencia se declara ausente de lo creado por Dios y presente en lo hecho por el hombre, la separación se iguala a la caída, y el orden de necesidades se hace depender de lo que uno cree ser.

«This is a course in mind training. All learning involves attention and study at some level. Some of the later parts of the course rest too heavily on these earlier sections not to require their careful study. You will also need them for preparation. Without this, you may become much too fearful of what is to come to make constructive use of it. However, as you study these earlier sections, you will begin to see some of the implications that will be amplified later on.» — T-1.VII.4: el Curso se define a sí mismo como entrenamiento de la mente y advierte que las partes tardías descansan sobre estas primeras.

«A solid foundation is necessary because of the confusion between fear and awe to which I have already referred, and which is often made. I have said that awe is inappropriate in connection with the Sons of God, because you should not experience awe in the presence of your equals.» — T-1.VII.5: la voz del Curso distingue temor de asombro y niega el asombro entre iguales; el tramo se corta al cambiar de plana.

«I have been careful to clarify my role in the Atonement without either over- or understating it. I am also trying to do the same with yours. I have stressed that awe is not an appropriate reaction to me because of our inherent equality. Some of the later steps in this course, however, involve a more direct approach to God Himself. It would be unwise to start on these steps without careful preparation, or awe will be confused with fear, and the experience will be more traumatic than beatific.» — continuación en la plana siguiente: la voz del Curso dice medir su propio papel en la Expiación sin exagerarlo ni rebajarlo, y advierte que los pasos tardíos, más directos hacia Dios, piden preparación para que el asombro no se confunda con el miedo.

«The Garden of Eden, or the pre-separation condition, was a state of mind in which nothing was needed. When Adam listened to the “lies of the serpent,” all he heard was untruth. You do not have to continue to believe what is not true unless you choose to do so. All that can literally disappear in the twinkling of an eye because it is merely a misperception. What is seen in dreams seems to be very real. Yet the Bible says that a deep sleep fell upon Adam, and nowhere is there reference to his waking up.» — T-2.I.3: el Edén se lee como estado mental y no como lugar, y la voz del Curso señala que la Biblia narra el sueño de Adán sin narrar su despertar.

«Whatever lies you may believe are of no concern to the miracle, which can heal any of them with equal ease. It makes no distinctions among misperceptions. Its sole concern is to distinguish between truth on the one hand, and error on the other. Some miracles may seem to be of greater magnitude than others. But remember the first principle in this course; there is no order of difficulty in miracles. In reality you are perfectly unaffected by all expressions of lack of love. These can be from yourself and others, from yourself to others, or from others to you. Peace is an attribute in you. You cannot find it outside. Illness is some form of external searching. Health is inner peace.» — T-2.I.5: el milagro se declara indiferente a la magnitud del error, con remisión al primer principio; y la salud queda definida como paz interior frente a la enfermedad como búsqueda externa.

«The Atonement was built into the space-time belief to set a limit on the need for the belief itself, and ultimately to make learning complete. The Atonement is the final lesson. Learning itself, like the classrooms in which it occurs, is temporary. The ability to learn has no value when change is no longer necessary. The eternally creative have nothing to learn. You can learn to improve your perceptions, and can become a better and better learner. This will bring you into closer and closer accord with the Sonship; but the Sonship itself is a perfect creation and perfection is not a matter of degree. Only while there is a belief in differences is learning meaningful.» — T-2.II.5: el aprendizaje se declara temporal como el aula en que ocurre, y la perfección se pone fuera de todo grado.

«Evolution is a process in which you seem to proceed from one degree to the next. You correct your previous missteps by stepping forward. This process is actually incomprehensible in temporal terms, because you return as you go forward. The Atonement is the device by which you can free yourself from the past as you go ahead. It undoes your past errors, thus making it unnecessary for you to keep retracing your steps without advancing to your return. In this sense the Atonement saves time, but like the miracle it serves, does not abolish» — T-2.II.6: la evolución se describe como avance que es a la vez retorno, y la Expiación ahorra tiempo sin abolirlo; el tramo se corta al pie de la plana.

«To extend is a fundamental aspect of God which He gave to His Son. In the creation, God extended Himself to His creations and imbued them with the same loving Will to create. You have not only been fully created, but have also been created perfect. There is no emptiness in you. Because of your likeness to your Creator you are creative. No child of God can lose this ability because it is inherent in what he is, but he can use it inappropriately by projecting. The inappropriate use of extension, or projection, occurs when you believe that some emptiness or lack exists in you, and that you can fill it with your own ideas instead of truth.» — abre el capítulo 2 (T-2.I.1): la proyección se define como uso impropio de la extensión, y nace de creer que hay en uno un vacío que llenar con ideas propias.

«First, you believe that what God created can be changed by your own mind. Second, you believe that what is perfect can be rendered imperfect or lacking. Third, you believe that you can distort the creations of God, including yourself. Fourth, you believe that you can create yourself, and that the direction of your own creation is up to you.» — el mismo T-2.I.1 desglosa en cuatro pasos numerados la creencia que produce la proyección, hasta la de poder crearse uno a sí mismo.

«These related distortions represent a picture of what actually occurred in the separation, or the “detour into fear.” None of this existed before the separation, nor does it actually exist now. Everything God created is like Him. Extension, as undertaken by God, is similar to the inner radiance that the children of the Father inherit from Him. Its real source is internal.» — T-2.I.2: la separación se nombra *el rodeo hacia el miedo* y se declara inexistente entonces y ahora.

«All fear is ultimately reducible to the basic misperception that you have the ability to usurp the power of God. Of course, you neither can nor have been able to do this. Here is the real basis for your escape from fear. The escape is brought about by your acceptance of the Atonement, which enables you to realize that your errors never really occurred.» — T-2.I.4: todo miedo se reduce a la creencia de haber usurpado el poder de Dios, y de ahí sale la salida que el Curso ofrece.

«Only after the deep sleep fell upon Adam could he experience nightmares. If a light is suddenly turned on while someone is dreaming a fearful dream, he may initially interpret the light itself as part of his dream and be afraid of it. However, when he awakens, the light is correctly perceived as the release from the dream, which is then no longer accorded reality. This release does not depend on illusions. The knowledge that illuminates not only sets you free, but also shows you clearly that you are free.» — el mismo T-2.I.4 sigue con el símil de la luz encendida a medio sueño, que el que duerme toma al principio por parte del sueño.

«You can do anything I ask. I have asked you to perform miracles, and have made it clear that miracles are natural, corrective, healing and universal. There is nothing they cannot do, but they cannot be performed in the spirit of doubt or fear. When you are afraid of anything, you are acknowledging its power to hurt you. Remember that where your heart is, there is your treasure also. You believe in what you value. If you are afraid, you are valuing wrongly.» — abre la sección II (T-2.II.1): el milagro se declara imposible en espíritu de duda o de miedo, y el miedo se lee como reconocimiento del poder de dañar que se le concede a algo.

«This peace is totally incapable of being shaken by errors of any kind. It denies the ability of anything not of God to affect you. This is the proper use of denial. It is not used to hide anything, but to correct error. It brings all error into the light, and since error and darkness are the same, it corrects error automatically.» — el mismo T-2.II.1 admite la negación en un solo sentido, el de corregir el error, nunca el de esconder nada.

«True denial is a powerful protective device. You can and should deny any belief that error can hurt you. This kind of denial is» — T-2.II.2: la negación de que el error pueda dañar se declara deber y no solo permiso; el tramo se corta al cambiar de plana.

«not a concealment but a correction. Your right mind depends on it. Denial of error is a strong defense of truth, but denial of truth results in miscreation, the projections of the ego. In the service of the right mind the denial of error frees the mind, and re-establishes the freedom of the will. When the will is really free it cannot miscreate, because it recognizes only truth.» — continuación del mismo T-2.II.2 en la plana siguiente: se distingue negar el error de negar la verdad, y solo la segunda se declara productora de lo que el Curso llama las proyecciones del ego.

«The Atonement is the only defense that cannot be used destructively because it is not a device you made. The Atonement principle was in effect long before the Atonement began. The principle was love and the Atonement was an act of love. Acts were not necessary before the separation, because belief in space and time did not exist. It was only after the separation that the Atonement and the conditions necessary for its fulfillment were planned. Then a defense so splendid was needed that it could not be misused, although it could be refused.» — T-2.II.4: la Expiación se declara la única defensa que no puede volverse arma, y se data como acto posterior a la separación aunque su principio, el amor, fuera anterior.

«The Atonement can only be accepted within you by releasing the inner light. Since the separation, defenses have been used almost entirely to defend against the Atonement, and thus maintain the separation. This is generally seen as a need to protect the body. The many body fantasies in which minds engage arise from the distorted belief that the body can be used as a means for attaining» — abre la sección III (T-2.III.1): desde la separación las defensas se usan contra la Expiación misma, y eso se ve como necesidad de proteger el cuerpo; el tramo se corta antes del término entrecomillado.

«Perceiving the body as a temple is only the first step in correcting this distortion, because it alters only part of it. It does recognize that Atonement in physical terms is impossible. The next step, however, is to realize that a temple is not a structure at all. Its true holiness lies at the inner altar around which the structure is built. The emphasis on beautiful structures is a sign of the fear of Atonement, and an unwillingness to reach the altar itself. The real beauty of the temple cannot be seen with the physical eye. Spiritual sight, on the other hand, cannot see the structure at all because it is perfect vision. It can, however, see the altar with perfect clarity.» — el mismo T-2.III.1 enmienda por grados: ver el cuerpo como templo enmienda a medias, porque el templo no es estructura y su santidad está en el altar interior, invisible al ojo físico.

«The acceptance of the Atonement by everyone is only a matter of time. This may appear to contradict free will because of the inevitability of the final decision, but this is not so. You can temporize and you are capable of enormous procrastination, but you cannot» — T-2.III.3: la aceptación se declara inevitable y a la vez compatible con el libre albedrío, porque lo que admite es demora, no desvío; el tramo se corta al pie de la plana.

«An imprisoned will engenders a situation which, in the extreme, becomes altogether intolerable. Tolerance for pain may be high, but it is not without limit. Eventually everyone begins to recognize, however dimly, that there must be a better way. As this recognition becomes more firmly established, it becomes a turning point. This ultimately reawakens spiritual vision, simultaneously weakening the investment in physical sight. The alternating investment in the two levels of perception is usually experienced as conflict, which can become very acute. But the outcome is as certain as God.» — continuación del mismo T-2.III.3: el límite de la tolerancia al dolor se declara el punto de giro, y el conflicto entre los dos niveles de percepción se admite agudo.

«Spiritual vision literally cannot see error, and merely looks for Atonement. All solutions the physical eye seeks dissolve. Spiritual vision looks within and recognizes immediately that the altar has been defiled and needs to be repaired and protected. Perfectly aware of the right defense it passes over all others, looking past error to truth.» — T-2.III.4: la visión espiritual se define por lo que no puede hacer, ver el error, y por lo que hace en su lugar, mirar más allá de él.

«God and His creations are completely dependent on Each Other. He depends on them because He created them perfect. He gave them His peace so they could not be shaken and could not be deceived.» — T-2.III.5: la dependencia se declara recíproca, y se funda no en necesidad sino en que Dios los creó perfectos.

«Our emphasis is now on healing. The miracle is the means, the Atonement is the principle, and healing is the result. To speak of “a miracle of healing” is to combine two orders of reality inappropriately. Healing is not a miracle. The Atonement, or the final miracle, is a remedy and any type of healing is a result.» — abre la sección IV (T-2.IV.1) separando los tres términos: el milagro es el medio, la Expiación el principio y la curación el resultado; por eso la voz del Curso niega que haya *milagro de curación*.

«All healing is essentially the release from fear. To undertake this you cannot be fearful yourself. You do not understand healing because of your own fear.» — el mismo T-2.IV.1 reduce toda curación a liberación del miedo, con la condición que pone en la misma línea: no se puede emprender teniendo miedo.

«Sickness or “not-right-mindedness” is the result of level confusion, because it always entails the belief that what is amiss on one level can adversely affect another. We have referred to miracles as the means of correcting level confusion, for all mistakes must be corrected at the level on which they occur. Only the mind is capable of error. The body can act wrongly only when it is responding to misthought. The body cannot create, and the belief that it can, a fundamental error, produces all physical symptoms.» — T-2.IV.2: la enfermedad se declara confusión de niveles, y solo la mente se declara capaz de error; el cuerpo obra mal únicamente al responder a un pensamiento errado.

«Physical illness represents a belief in magic. The whole distortion that made magic rests on the belief that there is a creative ability in matter which the mind cannot control. This error can take two forms; it can be believed that the mind can miscreate in the body, or that the body can miscreate in the mind. When it is understood that the mind, the only level of creation, cannot create beyond itself, neither type of confusion need occur.» — el mismo T-2.IV.2 define la magia por su creencia de fondo: que hay en la materia una capacidad creadora que la mente no gobierna.

«Only the mind can create because spirit has already been created, and the body is a learning device for the mind. Learning devices are not lessons in themselves. Their purpose is merely to facilitate learning. The worst a faulty use of a learning device can do is to fail to facilitate learning.» — T-2.IV.3: el cuerpo queda reducido a dispositivo de aprendizaje, y lo peor que se le atribuye es no facilitarlo.

«However, it is almost impossible to deny its existence in this world. Those who do so are engaging in a particularly unworthy form of denial. The term “unworthy” here implies only that it is not necessary to protect the mind by denying the unmindful. If one denies this unfortunate aspect of the mind’s power, one is also denying the power itself.» — el mismo T-2.IV.3 pone límite a la propia doctrina: negar la existencia del cuerpo en este mundo se declara forma indigna de negación.

«All material means that you accept as remedies for bodily ills are restatements of magic principles. This is the first step in believing that the body makes its own illness. It is a second misstep to attempt to heal it through non-creative agents. It does not follow, however, that the use of such agents for corrective purposes is evil.» — T-2.IV.4: el remedio material se declara reformulación de principios mágicos y, en la misma frase, se niega que usarlo sea malo.

«Sometimes the illness has a sufficiently strong hold over the mind to render a person temporarily inaccessible to the Atonement. In this case it may be wise to utilize a compromise approach to mind and body, in which something from the outside is temporarily given healing belief. This is because the last thing that can help the non-right-minded, or the sick, is an increase in fear. They are already in a fear-weakened state. If they are prematurely exposed to a miracle, they may be precipitated into panic.» — el mismo T-2.IV.4 admite un arreglo intermedio para el que está demasiado atemorizado, con la razón dicha: lo último que ayuda al enfermo es más miedo.

«The value of the Atonement does not lie in the manner in which it is expressed. In fact, if it is used truly, it will inevitably be expressed in whatever way is most helpful to the receiver. This means that a miracle, to attain its full efficacy, must be expressed in a language that the recipient can understand without fear. This does not necessarily mean that this is the highest level of communication of which he is capable. It does mean, however, that it is the highest level of communication of which he is capable now. The whole aim of the miracle is to raise the level of communication, not to lower it by increasing fear.» — T-2.IV.5: el milagro debe hablarse en el lenguaje que el que lo recibe pueda entender sin miedo, aunque no sea el nivel más alto del que es capaz.

«Before miracle workers are ready to undertake their function in this world, it is essential that they fully understand the fear of release. Otherwise they may unwittingly foster the belief that release is imprisonment, a belief that is already very prevalent. This misperception arises in turn from the belief that harm can be limited to the body.» — abre la sección V (T-2.V.1) con el miedo a la liberación como primer requisito de comprensión del que obra milagros.

«Magic is the mindless or the miscreative use of mind. Physical medications are forms of “spells,” but if you are afraid to use the mind to heal, you should not attempt to do so. The very fact that you are afraid makes your mind vulnerable to miscreation. You are therefore likely to misunderstand any healing that might occur, and because egocentricity and fear usually occur together, you may be unable to accept the real Source of the healing. Under these conditions, it is safer for you to rely temporarily on physical healing devices, because you cannot misperceive them as your own creations. As long as your sense of vulnerability persists, you should not attempt to perform miracles.» — T-2.V.2: la magia queda definida por el uso de la mente, no por el objeto; y la voz del Curso recomienda apoyarse en los remedios físicos mientras dure el miedo, en vez de forzar el milagro.

«The sole responsibility of the miracle worker is to accept the Atonement for himself. This means you recognize that mind is the only creative level, and that its errors are healed by the Atonement. Once you accept this, your mind can only heal.» — T-2.V.5: toda la responsabilidad del que obra milagros se reduce a aceptar la Expiación para sí mismo.

«It should be emphasized again that the body does not learn any more than it creates. As a learning device it merely follows the learner, but if it is falsely endowed with self-initiative, it becomes a serious obstruction to the very learning it should facilitate.» — T-2.V.6: el cuerpo no aprende ni crea; dotarlo de iniciativa propia lo vuelve estorbo del aprendizaje que debía facilitar.

«Corrective learning always begins with the awakening of spirit, and the turning away from the belief in physical sight. This often entails fear, because you are afraid of what your spiritual sight will show you.» — T-2.V.7: el aprendizaje correctivo empieza por apartarse de la vista física, y el Curso admite que eso suele dar miedo.

«Healing is an ability that developed after the separation, before which it was unnecessary. Like all aspects of the belief in space and time, it is temporary. However, as long as time persists, healing is needed as a means of protection. This is because healing rests on charity, and charity is a way of perceiving the perfection of another even if you cannot perceive it in yourself.» — T-2.V.9: la curación se declara posterior a la separación y por tanto temporal, y se funda en la caridad, que se define como percibir en otro la perfección que uno no ve en sí.

«Charity is a way of looking at another as if he had already gone far beyond his actual accomplishments in time. Since his own thinking is faulty he cannot see the Atonement for himself, or he would have no need of charity. The charity that is accorded him is both an acknowledgment that he needs help, and a recognition that he will accept it. Both of these perceptions clearly imply their dependence on time, making it apparent that charity still lies within the limitations of this world. I said before that only revelation transcends time. The miracle, as an expression of charity, can only shorten it.» — T-2.V.10: la caridad queda acotada dentro del tiempo, y con ella el milagro, que solo lo acorta; solo la revelación se declara fuera de él.

«The miracle abolishes the need for lower-order concerns. Since it is an out-of-pattern time interval, the ordinary considerations of time and space do not apply. When you perform a miracle, I will arrange both time and space to adjust to it.» — primero de los principios especiales del obrador de milagros (T-2.V.A.11): la voz del Curso se atribuye el ajuste del tiempo y del espacio.

«A clear distinction between what is created and what is made is essential. All forms of healing rest on this fundamental correction in level perception.» — segundo principio especial (T-2.V.A.12): la distinción entre lo creado y lo hecho se declara base de toda curación.

«Being afraid seems to be involuntary; something beyond your own control. Yet I have said already that only constructive acts should be involuntary. My control can take over everything that does not matter, while my guidance can direct everything that does, if you so choose. Fear cannot be controlled by me, but it can be self-controlled. Fear prevents me from giving you my control. The presence of fear shows that you have raised body thoughts to the level of the mind. This removes them from my control, and makes you feel personally responsible for them. This is an obvious confusion of levels.» — abre la sección VI (T-2.VI.1): el miedo se declara fuera del control que la voz del Curso se atribuye y dentro del control propio del que teme.

«It is pointless to believe that controlling the outcome of misthought can result in healing. When you are fearful, you have chosen wrongly. That is why you feel responsible for it. You must change your mind, not your behavior, and this is a matter of willingness. You do not need guidance except at the mind level. Correction belongs only at the level where change is possible. Change does not mean anything at the symptom level, where it cannot work.» — T-2.VI.3: la corrección se sitúa en la mente y no en la conducta, y el cambio en el nivel del síntoma se declara sin efecto.

«The correction of fear is your responsibility. When you ask for release from fear, you are implying that it is not. You should ask, instead, for help in the conditions that have brought the fear about. These conditions always entail a willingness to be separate.» — T-2.VI.4: pedir que lo liberen del miedo se lee como negar la propia responsabilidad; lo que el Curso manda pedir es ayuda con las condiciones que lo produjeron.

«Fear is always a sign of strain, arising whenever what you want conflicts with what you do. This situation arises in two ways: First, you can choose to do conflicting things, either simultaneously or successively. This produces conflicted behavior, which is intolerable to you because the part of the mind that wants to do something else is outraged. Second, you can behave as you think you should, but without entirely wanting to do so. This produces consistent behavior, but entails great strain.» — T-2.VI.5: el miedo se define por la discordia entre lo que se quiere y lo que se hace, con las dos formas en que el Curso dice que ocurre.

«Whenever there is fear, it is because you have not made up your mind. Your mind is therefore split, and your behavior inevitably becomes erratic. Correcting at the behavioral level can shift the error from the first to the second type, but will not obliterate the fear.» — el mismo T-2.VI.5 cierra con el límite de la corrección conductual: cambia la forma del error y no quita el miedo.

«Miracle-minded forgiveness is only correction. It has no element of judgment at all. The statement “Father forgive them for they know not what they do” in no way evaluates what they do. It is an appeal to God to heal their minds. There is no reference to the outcome of the error.» — sexto principio especial (T-2.V.A.16): el perdón se vacía de todo juicio, y la frase evangélica del perdón desde la cruz se lee como súplica de curación y no como evaluación de lo hecho.

«The injunction “Be of one mind” is the statement for revelation-readiness. My request “Do this in remembrance of me” is the appeal for cooperation from miracle workers. The two statements are not in the same order of reality. Only the latter involves an awareness of time, since to remember is to recall the past in the present. Time is under my direction, but timelessness belongs to God. In time we exist for and with each other. In timelessness we coexist with God.» — séptimo principio especial (T-2.V.A.17): la voz del Curso reclama como propia la petición de la última cena y separa dos órdenes, el tiempo que dice dirigir y la intemporalidad que atribuye a Dios.

«I am here only to be truly helpful. I am here to represent Him Who sent me. I do not have to worry about what to say or what to do, because He Who sent me will direct me. I am content to be wherever He wishes, knowing He goes there with me. I will be healed as I let Him teach me to heal.» — octavo principio especial (T-2.V.A.18): la fórmula de cinco líneas que el Curso da para pensar en una situación que pide ayuda.

«because it is only at this level that you can exercise choice. What you do comes from what you think. You cannot separate yourself from the truth by “giving” autonomy to behavior. This is controlled by me automatically as soon as you place what you think under my guidance. Whenever you are afraid, it is a sure sign that you have allowed your mind to miscreate and have not allowed me to guide it.» — continuación del mismo T-2.VI.2 en la plana siguiente: la conducta se declara gobernada desde el pensamiento, y el miedo se lee como señal de que la mente creó mal.

«Only your mind can produce fear. It does so whenever it is conflicted in what it wants, producing inevitable strain because wanting and doing are discordant. This can be corrected only by accepting a unified goal.» — cierre del mismo T-2.VI.6 en la plana siguiente: el miedo se declara producto exclusivo de la mente en conflicto, corregible solo por una meta unificada.

«I do not foster level confusion, but you must choose to correct it. You would not excuse insane behavior on your part by saying you could not help it. Why should you condone insane thinking? There is a confusion here that you would do well to look at clearly. You may believe that you are responsible for what you do, but» — T-2.VI.2: el Curso compara excusar la conducta insana con excusar el pensamiento insano, y de ahí pasa a trasladar la responsabilidad a lo que se piensa; el tramo se corta al cambiar de plana y sigue en la 65.

«It is possible to reach a state in which you bring your mind under my guidance without conscious effort, but this implies a willingness that you have not developed as yet. The Holy Spirit cannot ask more than you are willing to do. The strength to do comes from your undivided decision.» — T-2.VI.6: la guía sin esfuerzo consciente se declara alcanzable y a la vez no alcanzada todavía, con el límite dicho: el Espíritu Santo no pide más de lo que hay disposición de hacer.

«Know first that this is fear. Fear arises from lack of love. The only remedy for lack of love is perfect love. Perfect love is the Atonement.» — T-2.VI.7 cierra la sección con cuatro líneas encadenadas que llevan del miedo a la Expiación pasando por la falta de amor.

«Everyone experiences fear. Yet it would take very little right thinking to realize why fear occurs. Few appreciate the real power of the mind, and no one remains fully aware of it all the time. However, if you hope to spare yourself from fear there are some things you must realize, and realize fully. The mind is very powerful, and never loses its creative force. It never sleeps. Every instant it is creating.» — T-2.VI.9: el miedo se declara universal y su causa, la ignorancia del poder de la mente, que el Curso dice incesante.

«It appears at first glance that to believe such power about yourself is arrogant, but that is not the real reason you do not believe it. You prefer to believe that your thoughts cannot exert real influence because you are actually afraid of them. This may allay awareness of the guilt, but at the cost of perceiving the mind as impotent. If you believe that what you think is ineffectual you may cease to be afraid of it, but you are hardly likely to respect it. There are no idle thoughts. All thinking produces form at some level.» — el mismo T-2.VI.9 da una razón distinta de la arrogancia: no se cree en el poder del propio pensamiento por miedo a él, y eso calma la culpa al precio de tener la mente por impotente.

«It is much more helpful to remind you that you do not guard your thoughts carefully enough. You may feel that at this point it would take a miracle to enable you to do this, which is perfectly true. You are not used to miracle-minded thinking, but you can be trained to think that way. All miracle workers need that kind of training.» — continuación del mismo T-2.VII.1: lo que la voz ofrece en lugar de la liberación es entrenamiento, y admite que para guardar los propios pensamientos haría falta un milagro.

«Both miracles and fear come from thoughts. If you are not free to choose one, you would also not be free to choose the other. By choosing the miracle you have rejected fear, if only temporarily. You have been fearful of everyone and everything. You are afraid of God, of me and of yourself. You have misperceived or miscreated Us, and believe in what you have made.» — T-2.VII.3: milagro y miedo se ponen en el mismo origen, el pensamiento, y por eso elegir uno es rechazar el otro.

«Actually, “Cause” is a term properly belonging to God, and His “Effect” is His Son. This entails a set of Cause and Effect relationships totally different from those you introduce into miscreation. The fundamental conflict in this world, then, is between creation and miscreation. All fear is implicit in the second, and all love in the first. The conflict is therefore one between love and fear.» — el mismo T-2.VII.3 reserva el término Causa para Dios y su Efecto para el Hijo, y pone el conflicto de este mundo entre crear y crear mal, es decir entre amor y miedo.

«It has already been said that you believe you cannot control fear because you yourself made it, and your belief in it seems to render it out of your control. Yet any attempt to resolve the error through attempting the mastery of fear is useless. In fact, it asserts the power of fear by the very assumption that it need be mastered. The true resolution rests entirely on mastery through love.» — T-2.VII.4: intentar dominar el miedo se declara afirmación de su poder; el Curso pone la salida en el dominio por amor.

«However, to concentrate on error is only a further error. The initial corrective procedure is to recognize temporarily that there is a problem, but only as an indication that immediate correction is needed. This establishes a state of mind in which the Atonement can be accepted without delay.» — continuación del mismo T-2.VII.5 en la plana siguiente: reconocer el problema se admite solo como señal de corrección inmediata, no como asunto en que detenerse.

«The statement “For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life” needs only one slight correction to be meaningful in this context; “He gave it to His only begotten Son.”» — el mismo T-2.VII.5 cita entero el versículo de Juan y le propone una enmienda de una palabra, que invierte a quién se da el mundo.

«It should especially be noted that God has only one Son. If all His creations are His Sons, every one must be an integral part of the whole Sonship. The Sonship in its Oneness transcends the sum of its parts. However, this is obscured as long as any of its parts is missing. That is why the conflict cannot ultimately be resolved until all the parts of the Sonship have returned. Only then can the meaning of wholeness in the true sense be understood. Any part of the Sonship can believe in error or incompleteness if he so chooses. However, if he does so, he is believing in the existence of nothingness. The correction of this error is the Atonement.» — T-2.VII.6: la Filiación se declara una sola y mayor que la suma de sus partes, y el conflicto sin resolver mientras falte alguna.

«Readiness is only the prerequisite for accomplishment. The two should not be confused. As soon as a state of readiness occurs, there is usually some degree of desire to accomplish, but it is by no means necessarily undivided. The state does not imply more than a potential for a change of mind. Confidence cannot develop fully until mastery has been accomplished. We have already attempted to correct the fundamental error that fear can be mastered, and have emphasized that the only real mastery is through love. Readiness is only the beginning of confidence.» — T-2.VII.7: la disposición se separa del logro y se declara apenas potencial de un cambio de mentalidad.

«The Last Judgment is generally thought of as a procedure undertaken by God. Actually it will be undertaken by my brothers with my help. It is a final healing rather than a meting out of punishment, however much you may think that punishment is deserved. Punishment is a concept totally opposed to right-mindedness, and the aim of the Last Judgment is to restore right-mindedness to you. The Last Judgment might be called a process of right evaluation.» — T-2.VIII.3: el Juicio Final se reasigna a los hermanos con ayuda de la voz del Curso, y se declara curación final y no castigo.

«The first step toward freedom involves a sorting out of the false from the true. This is a process of separation in the constructive sense, and reflects the true meaning of the Apocalypse. Everyone will ultimately look upon his own creations and choose to preserve only what is good, just as God Himself looked upon what He had created and knew that it was good. At this point, the mind can begin to look with love on its own creations because of their worthiness. At the same time the mind will inevitably disown its miscreations which, without belief, will no longer exist.» — T-2.VIII.4: el Apocalipsis se lee como separación de lo falso y lo verdadero, con el modelo del Génesis: mirar lo creado y ver que era bueno.

«The term “Last Judgment” is frightening not only because it has been projected onto God, but also because of the association of “last” with death. This is an outstanding example of upside-down perception. If the meaning of the Last Judgment is objectively examined, it is quite apparent that it is really the doorway to life.» — T-2.VIII.5: el espanto del término se atribuye a dos causas, proyectarlo sobre Dios y asociar *último* con muerte.

«cannot be directed toward yourself, because you are not your own creation. You can, however, apply it meaningfully and at any time to everything you have made, and retain in your memory only what is creative and good. This is what your right-mindedness cannot but dictate. The purpose of time is solely to “give you time” to achieve this judgment. It is your own perfect judgment of your own perfect creations. When everything you retain is lovable, there is no reason for fear to remain with you. This is your part in the Atonement.» — cierre del mismo T-2.VIII.5 en la plana siguiente: el juicio propio se declara imposible sobre uno mismo y posible sobre lo que uno ha hecho, y el tiempo recibe ahí su única finalidad.

«You may still complain about fear, but you nevertheless persist in making yourself fearful. I have already indicated that you» — abre la sección VII (T-2.VII.1) cargando al que teme la producción de su propio miedo; el tramo se corta al cambiar de plana y sigue en la 67 con la negativa a librarlo de él.

«cannot ask me to release you from fear. I know it does not exist, but you do not. If I intervened between your thoughts and their results, I would be tampering with a basic law of cause and effect; the most fundamental law there is.» — continuación en la plana siguiente: la voz del Curso se niega a intervenir entre el pensamiento y su resultado, porque sería alterar la ley que llama más fundamental de todas.

«Nothing and everything cannot coexist. To believe in one» — T-2.VII.5 abre con la incompatibilidad de todo y nada; el tramo se corta al cambiar de plana y sigue en la 68.

«is to deny the other. Fear is really nothing and love is everything. Whenever light enters darkness, the darkness is abolished. What you believe is true for you. In this sense the separation has occurred» — continuación del mismo T-2.VII.5 en la plana siguiente: la separación se admite ocurrida en el sentido de que lo que se cree es verdad para quien lo cree, y negarlo se llama uso impropio de la negación.

«The Last Judgment is one of the most threatening ideas in your thinking. This is because you do not understand it. Judgment is not an attribute of God. It was brought into being only after the separation, when it became one of the many learning devices to be built into the overall plan. Just as the separation occurred over millions of years, the Last Judgment will extend over a similarly long period, and perhaps an even longer one. Its length can, however, be greatly shortened by miracles, the device for shortening but not abolishing time. If a sufficient number become truly miracle-minded, this shortening process can be virtually immeasurable.» — T-2.VIII.2: el juicio se declara ajeno a Dios y posterior a la separación, y el Juicio Final se extiende en el tiempo como la separación misma, acortable por milagros.

«I was not “punished” because you were bad. The wholly benign lesson the Atonement teaches is lost if it is tainted with this kind of distortion in any form.» — el mismo T-3.I.2 niega en primera persona el castigo sustitutorio, que es la lectura que la voz del Curso rechaza de su propia muerte.

«is a misperception by which one assigns his own “evil” past to God. The “evil” past has nothing to do with God. He did not create it and He does not maintain it. God does not believe in retribution. His Mind does not create that way. He does not hold your “evil” deeds against you.» — T-3.I.3: la frase sobre la venganza del Señor se lee como proyección del pasado propio sobre Dios, y se niega que Dios crea en la retribución.

«This kind of error is responsible for a host of related errors, including the belief that God rejected Adam and forced him out of the Garden of Eden. It is also why you may believe from time to time that I am misdirecting you.» — el mismo T-3.I.3 encadena a esa proyección la creencia de que Dios expulsó a Adán, y admite que de ahí sale también la sospecha de que la propia voz del Curso engañe.

«Sacrifice is a notion totally unknown to God. It arises solely from fear, and frightened people can be vicious. Sacrificing in any way is a violation of my injunction that you should be merciful even as your Father in Heaven is merciful. It has been hard for many Christians to realize that this applies to themselves. Good teachers never terrorize their students. To terrorize is to attack, and this results in rejection of what the teacher offers. The result is learning failure.» — T-3.I.4: el sacrificio se declara desconocido para Dios y nacido solo del miedo, y la voz del Curso pone la regla del maestro: aterrar es atacar, y de ahí sale el fracaso del aprendizaje.

«I have been correctly referred to as “the lamb of God who taketh away the sins of the world,” but those who represent the lamb as blood-stained do not understand the meaning of the symbol. Correctly understood, it is a very simple symbol that speaks of my innocence. The lion and the lamb lying down together symbolize that strength and innocence are not in conflict, but naturally live in peace.» — T-3.I.5: la voz del Curso acepta el título evangélico y rechaza la imagen sangrienta con que se lo representa, leyendo el cordero como símbolo de inocencia y no de inmolación.

«Innocence is incapable of sacrificing anything, because the innocent mind has everything and strives only to protect its wholeness. It cannot project. It can only honor other minds, because honor is the natural greeting of the truly loved to others who are like them. The lamb “taketh away the sins of the world” in the sense that the state of innocence, or grace, is one in which the meaning of the Atonement is perfectly apparent. The Atonement is entirely unambiguous. It is perfectly clear because it exists in light. Only the attempts to shroud it in darkness have made it inaccessible» — T-3.I.6: la inocencia se define por lo que no puede hacer, proyectar, y la Expiación se declara inequívoca y accesible salvo para quien no quiere ver.

«The Atonement itself radiates nothing but truth. It therefore epitomizes harmlessness and sheds only blessing. It could not do this if it arose from anything but perfect innocence. Innocence is wisdom because it is unaware of evil, and evil does not exist. It is, however, perfectly aware of everything that is true. The resurrection demonstrated that nothing can destroy truth. Good can withstand any form of evil, as light abolishes forms of darkness. The Atonement is therefore the perfect lesson. It is the final demonstration that all the other lessons I taught are true.» — T-3.I.7: la inocencia se llama sabiduría por ignorar el mal, y la resurrección se presenta como prueba de que nada destruye la verdad.

«The innocence of God is the true state of the mind of His Son. In this state your mind knows God, for God is not symbolic; He is Fact. Knowing His Son as he is, you realize that the Atonement, not sacrifice, is the only appropriate gift for God’s altar, where nothing except perfection belongs. The understanding of the innocent is truth. That is why their altars are truly radiant.» — T-3.I.8: Dios se declara hecho y no símbolo, y la Expiación queda como único don propio de su altar.

«I have stated that the basic concepts referred to in this course are not matters of degree. Certain fundamental concepts cannot be understood in terms of opposites. It is impossible to conceive of light and darkness or everything and nothing as joint possibilities. They are all true or all false. It is essential that you realize your thinking will be erratic until a firm commitment to one or the other is made. A firm commitment to darkness or nothingness, however, is impossible. No one has ever lived who has not experienced some light and some thing. No one, therefore, is able to deny truth totally, even if he thinks he can.» — abre la sección II (T-3.II.1): los conceptos del Curso se declaran ajenos al grado, y la negación total de la verdad se declara imposible porque nadie ha vivido sin ver alguna luz.

«Innocence is not a partial attribute. It is not real until it is total. The partly innocent are apt to be quite foolish at times. It is not until their innocence becomes a viewpoint with universal application that it becomes wisdom. Innocent or true perception means that you never misperceive and always see truly. More simply, it means that you never see what does not exist, and always see what does.» — T-3.II.2: la inocencia solo cuenta cuando es total, y la percepción verdadera se define por partida doble.

«When you lack confidence in what someone will do, you are attesting to your belief that he is not in his right mind. This is hardly a miracle-based frame of reference. It also has the disastrous effect of denying the power of the miracle. The miracle perceives everything as it is. If nothing but the truth exists, right-minded seeing cannot see anything but perfection. I have said that only what God creates or what you create with the same Will has any real existence. This, then, is all the innocent can see. They do not suffer from distorted perception.» — T-3.II.3: desconfiar de otro se lee como testimonio de que se lo tiene por fuera de su sano juicio, y eso se declara negación del poder del milagro.

«You are afraid of God’s Will because you have used your own mind, which He created in the likeness of His Own, to miscreate. The mind can miscreate only when it believes it is not free. An “imprisoned” mind is not free because it is possessed, or held back, by itself. It is therefore limited, and the will is not free to assert itself. To be one is to be of one mind or will. When the Will of the Sonship and the Father are One, their perfect accord is Heaven.» — T-3.II.4: la mente solo puede crear mal creyéndose no libre, y la prisión que se le atribuye es de sí misma.

«Nothing can prevail against a Son of God who commends his spirit into the Hands of his Father. By doing this the mind awakens from its sleep and remembers its Creator. All sense of separation disappears. The Son of God is part of the Holy Trinity, but the Trinity Itself is One. There is no confusion within Its Levels, because They are of one Mind and one Will. This single purpose creates perfect integration and establishes the peace of God.» — T-3.II.5: la Trinidad se declara una sin confusión entre sus niveles, con la frase de la entrega del espíritu al Padre como acto que despierta la mente.

«The way to correct distortions is to withdraw your faith in them and invest it only in what is true. You cannot make untruth true. If you are willing to accept what is true in everything you perceive, you let it be true for you. Truth overcomes all error, and those who live in error and emptiness can never find lasting solace. If you perceive truly you are cancelling out misperceptions in yourself and in others simultaneously. Because you see them as they are, you offer them your acceptance of their truth so they can accept it for themselves. This is the healing that the miracle induces.» — T-3.II.6: la corrección se declara asunto de retirar la fe de lo falso, no de combatirlo; y percibir bien al otro se presenta como ofrecerle la aceptación de su verdad.

«We have been emphasizing perception, and have said very little about knowledge as yet. This is because perception must be straightened out before you can know anything. To know is to be certain. Uncertainty means that you do not know. Knowledge is power because it is certain, and certainty is strength. Perception is temporary. As an attribute of the belief in space and time, it is subject to either fear or love. Misperceptions produce fear and true perceptions foster love, but neither brings certainty because all perception varies. That is why it is not knowledge. True perception is the basis for knowledge, but knowing is the affirmation of truth and beyond all perceptions.» — abre la sección III (T-3.III.1) con la distinción que gobierna el capítulo: la percepción es temporal y varía, el conocimiento es certeza; la percepción verdadera es base del conocimiento y no conocimiento.

«The questioning mind perceives itself in time, and therefore looks for future answers. The closed mind believes the future and the present will be the same. This establishes a seemingly stable state that is usually an attempt to counteract an underlying fear that the future will be worse than the present. This fear inhibits the tendency to question at all.» — T-3.III.3: la mente cerrada se explica por un miedo de fondo a que el futuro sea peor que el presente.

«not establish the Atonement; the resurrection did. Many sincere Christians have misunderstood this. No one who is free of the belief in scarcity could possibly make this mistake. If the crucifixion is seen from an upside-down point of view, it does appear as if God permitted and even encouraged one of His Sons to suffer because he was good.» — abre el capítulo 3 (T-3.I.1) separando crucifixión y resurrección y adjudicando la Expiación a la segunda; la voz del Curso interpela por su nombre a los cristianos, de quienes dice que han entendido mal esto. El tramo arranca a media frase porque la anterior cierra la plana 70.

«This particularly unfortunate interpretation, which arose out of projection, has led many people to be bitterly afraid of God. Such anti-religious concepts enter into many religions. Yet the real Christian should pause and ask, “How could this be?” Is it likely that God Himself would be capable of the kind of thinking which His Own words have clearly stated is unworthy of His Son?» — el mismo T-3.I.1 adjudica a la proyección esa lectura y la nombra concepto antirreligioso dentro de muchas religiones, con la pregunta que dice que debería hacerse el verdadero cristiano.

«The best defense, as always, is not to attack another’s position, but rather to protect the truth. It is unwise to accept any concept if you have to invert a whole frame of reference in order to justify it. This procedure is painful in its minor applications and genuinely tragic on a wider scale.» — T-3.I.2: la mejor defensa se declara proteger la verdad y no atacar la posición ajena, y se desaconseja todo concepto que obligue a invertir un marco entero para justificarse.

«Persecution frequently results in an attempt to “justify” the terrible misperception that God Himself persecuted His Own Son on behalf of salvation. The very words are meaningless. It has been particularly difficult to overcome this because, although the error itself is no harder to correct than any other, many have been unwilling to give it up in view of its prominent value as a defense. In milder forms a parent says, “This hurts me more than it hurts you,” and feels exonerated in beating a child.» — el mismo T-3.I.2 llama sin sentido a la idea de un Dios que persigue a su Hijo por la salvación, y le pone el paralelo doméstico del padre que pega diciendo que le duele más a él.

«All your difficulties stem from the fact that you do not recognize yourself, your brother or God. To recognize means to “know again,” implying that you knew before. You can see in many ways because perception involves interpretation, and this means that it is not whole or consistent. The miracle, being a way of perceiving, is not knowledge. It is the right answer to a question, but you do not question when you know. Questioning illusions is the first step in undoing them. The miracle, or the right answer, corrects them.» — T-3.III.2: reconocer se glosa como volver a conocer, y el milagro se declara respuesta correcta y no conocimiento, porque quien sabe no pregunta.

«Since perceptions change, their dependence on time is obvious. How you perceive at any given time determines what you do, and actions must occur in time. Knowledge is timeless, because certainty is not questionable. You know when you have ceased to ask questions.» — el mismo T-3.III.2 pone el conocimiento fuera del tiempo porque la certeza no admite pregunta, y la percepción dentro de él porque cambia.

«The Bible tells you to know yourself, or to be certain. Certainty is always of God. When you love someone you have perceived him as he is, and this makes it possible for you to know him. Until you first perceive him as he is you cannot know him. While you ask questions about him you are clearly implying that you do not know God. Certainty does not require action. When you say you are acting on the basis of knowledge, you are really confusing knowledge with perception. Knowledge provides the strength for creative thinking, but not for right doing.» — T-3.III.5: el mandato de conocerse se glosa como estar cierto, y la certeza se declara incompatible con la pregunta y no necesitada de acción.

«Knowledge is the result of revelation and induces only thought. Even in its most spiritualized form perception involves the body. Knowledge comes from the altar within and is timeless because it is certain. To perceive the truth is not the same as to know it.» — el mismo T-3.III.5 acota la percepción por el cuerpo, aun en su forma más espiritualizada, y separa percibir la verdad de conocerla.

«Knowledge preceded both perception and time, and will ultimately replace them. That is the real meaning of “Alpha and Omega, the beginning and the end,” and “Before Abraham was I am.” Perception can and must be stabilized, but knowledge is stable. “Fear God and keep His commandments” becomes “Know God and accept His certainty.”» — T-3.III.6: dos fórmulas bíblicas se leen como enunciados de la prioridad del conocimiento sobre el tiempo, y una tercera se reescribe cambiando temer por conocer.

«If you attack error in another, you will hurt yourself. You cannot know your brother when you attack him. Attack is always made upon a stranger. You are making him a stranger by misperceiving him, and so you cannot know him. It is because you have made him a stranger that you are afraid of him. Perceive him correctly so that you can know him. There are no strangers in God’s creation.» — T-3.III.7: el ataque se declara siempre dirigido a un desconocido, y el desconocido, fabricado por quien percibe mal.

«The abilities you now possess are only shadows of your real strength. All of your present functions are divided and open to question and doubt. This is because you are not certain how you will use them, and are therefore incapable of knowledge. You are also incapable of knowledge because you can still perceive lovelessly. Perception did not exist until the separation introduced degrees, aspects and intervals. Spirit has no levels, and all conflict arises from the concept of levels. Only the Levels of the Trinity are capable of unity. The levels created by the separation cannot but conflict.» — abre la sección IV (T-3.IV.1): la percepción se data después de la separación, que introdujo grados, aspectos e intervalos; el espíritu se declara sin niveles.

«Consciousness, the level of perception, was the first split introduced into the mind after the separation, making the mind a perceiver rather than a creator. Consciousness is correctly identified as the domain of the ego. The ego is a wrong-minded attempt to perceive yourself as you wish to be, rather than as you are. Yet you can know yourself only as you are, because that is all you can be sure of. Everything else is open to question.» — T-3.IV.2: la consciencia se declara la primera escisión posterior a la separación y el dominio propio del ego, que se define como intento de percibirse uno como quiere ser.

«The ego is the questioning aspect of the post-separation self, which was made rather than created. It is capable of asking questions but not of perceiving meaningful answers, because these would involve knowledge and cannot be perceived. The mind is therefore confused, because only One-mindedness can be without confusion. A separated or divided mind must be confused. It is necessarily uncertain about what it is. It has to be in conflict because it is out of accord with itself. This makes its aspects strangers to each other, and this is the essence of the fear-prone condition» — T-3.IV.3: el ego se declara hecho y no creado, capaz de preguntar e incapaz de percibir respuestas, y de ahí sale la mente dividida que se vuelve extraña a sí misma.

«You have every reason to feel afraid as you perceive yourself. This is why you cannot escape from fear until you realize that you did not and could not create yourself. You can never make your misperceptions true, and your creation is beyond your own error. That is why you must eventually choose to heal the separation.» — el mismo T-3.IV.3 concede la razón al miedo dentro de esa percepción, y pone la salida en reconocer que uno no se creó a sí mismo.

«Right-mindedness is not to be confused with the knowing mind, because it is applicable only to right perception. You can be right-minded or wrong-minded, and even this is subject to degrees, clearly demonstrating that knowledge is not involved. The term “right-mindedness” is properly used as the correction for “wrong-mindedness,” and applies to the state of mind that induces accurate perception. It is miracle-minded because it heals misperception, and this is indeed a miracle in view of how you perceive yourself.» — T-3.IV.4: la mentalidad recta se acota como corrección de la percepción y no como conocimiento, y admite grados.

«Perception always involves some misuse of mind, because it brings the mind into areas of uncertainty. The mind is very active. When it chooses to be separated it chooses to perceive. Until then it wills only to know. Afterwards it can only choose ambiguously, and the only way out of ambiguity is clear perception. The mind returns to its proper function only when it wills to know. This places it in the service of spirit, where perception is changed. The mind chooses to divide itself when it chooses to make its own levels. But it could not entirely separate itself from spirit, because it is from spirit that it derives its whole power to make or create.» — T-3.IV.5: elegir la separación se iguala a elegir percibir, y aun creando mal la mente afirma su Fuente, porque de ella saca el poder de hacer.

«The ability to perceive made the body possible, because you must perceive something and with something. That is why perception involves an exchange or translation, which knowledge does» — T-3.IV.6: el cuerpo se declara posible por la percepción, que exige algo percibido y algo con que percibir; el tramo se corta al cambiar de plana.

«I was a man who remembered spirit and its knowledge. As a man I did not attempt to counteract error with knowledge, but to correct error from the bottom up. I demonstrated both the powerlessness of the body and the power of the mind. By uniting my will with that of my Creator, I naturally remembered spirit and its real purpose.» — T-3.IV.7: la voz del Curso dice en pasado haber sido hombre, y describe lo que hizo como hombre: corregir el error desde abajo en vez de oponerle conocimiento.

«I cannot unite your will with God’s for you, but I can erase all misperceptions from your mind if you will bring it under my guidance. Only your misperceptions stand in your way. Without them your choice is certain. Sane perception induces sane choosing. I cannot choose for you, but I can help you make your own right choice. “Many are called but few are chosen” should be, “All are called but few choose to listen.” Therefore, they do not choose right.» — el mismo T-3.IV.7 pone el límite de lo que la voz del Curso se atribuye, y reescribe la frase evangélica de los llamados y los escogidos cambiando el escoger de sujeto.

«The fundamental question you continually ask yourself cannot properly be directed to yourself at all. You keep asking what it is you are. This implies that the answer is not only one you know, but is also one that is up to you to supply. Yet you cannot perceive yourself correctly. You have no image to be perceived. The word “image” is always perception-related, and not a part of knowledge. Images are symbolic and stand for something else. The idea of “changing your image” recognizes the power of perception, but also implies that there is nothing stable to know.» — T-3.V.4: la pregunta por lo que uno es se declara mal dirigida a uno mismo, y la imagen se pone entera del lado de la percepción.

«Prayer is a way of asking for something. It is the medium of miracles. But the only meaningful prayer is for forgiveness, because those who have been forgiven have everything. Once forgiveness has been accepted, prayer in the usual sense becomes utterly meaningless. The prayer for forgiveness is nothing more than a request that you may be able to recognize what you already have. In electing perception instead of knowledge, you placed yourself in a position where you could resemble your Father only by perceiving miraculously. You have lost the knowledge that you yourself are a miracle of God. Creation is your Source and your only real function.» — T-3.V.6: la única oración con sentido se reduce a la del perdón, y se declara petición de reconocer lo que ya se tiene, no de obtener algo.

«The interpretative function of perception, a distorted form of creation, then permits you to interpret the body as yourself in an attempt to escape from the conflict you have induced. Spirit, which knows, could not be reconciled with this loss of power, because it is incapable of darkness. This makes spirit almost inaccessible to the mind and entirely inaccessible to the body. Thereafter, spirit is perceived as a threat, because light abolishes darkness merely by showing you it is not there.» — continuación del mismo T-3.IV.6 en la plana siguiente: interpretarse uno como cuerpo se lee como fuga del conflicto propio, y el espíritu pasa entonces a percibirse como amenaza.

«Since the separation, the words “create” and “make” have become confused. When you make something, you do so out of a specific sense of lack or need. Anything made for a specific purpose has no true generalizability. When you make something to fill a perceived lack, you are tacitly implying that you believe in separation. The ego has invented many ingenious thought systems for this purpose. None of them is creative.» — T-3.V.2: hacer se distingue de crear por su origen en una carencia sentida, y los sistemas de pensamiento del ego se declaran ninguno creativo; el tramo se corta al cambiar de plana.

«“thought,” and “likeness” as “of a like quality.” God did create spirit in His Own Thought and of a quality like to His Own. There is nothing else. Perception, on the other hand, is impossible without a belief in “more” and “less.” At every level it involves selectivity. Perception is a continual process of accepting and rejecting, organizing and reorganizing, shifting and changing. Evaluation is an essential part of perception, because judgments are necessary in order to select.» — T-3.V.7: la frase del Génesis sobre la imagen y semejanza recibe su reinterpretación palabra por palabra, y de ahí sale la definición de la percepción como proceso selectivo que exige juicio.

«What happens to perceptions if there are no judgments and nothing but perfect equality? Perception becomes impossible. Truth can only be known. All of it is equally true, and knowing any part of it is to know all of it. Only perception involves partial awareness. Knowledge transcends the laws governing perception, because partial knowledge is impossible. It is all one and has no separate parts. You who are really one with it need but know yourself and your knowledge is complete. To know God’s miracle is to know Him.» — T-3.V.8: sin juicio la percepción se declara imposible, y el conocimiento se pone fuera de las leyes que la rigen porque no admite partes.

«Forgiveness is the healing of the perception of separation. Correct perception of your brother is necessary, because minds have chosen to see themselves as separate. Spirit knows God completely. That is its miraculous power. The fact that each one has this power completely is a condition entirely alien to the world’s thinking. The world believes that if anyone has everything, there is nothing left. But God’s miracles are as total as His Thoughts because they are His Thoughts.» — T-3.V.9: el perdón se define como curación de la percepción de separación, y el Curso opone a la lógica de la escasez del mundo la totalidad de los dones de Dios.

«As long as perception lasts prayer has a place. Since perception rests on lack, those who perceive have not totally accepted the Atonement and given themselves over to truth. Perception is based on a separated state, so that anyone who perceives at all needs healing. Communion, not prayer, is the natural state of those who know.» — T-3.V.10: la oración se acota a la duración de la percepción, y se pone la comunión como estado propio del que conoce.

«You have no idea of the tremendous release and deep peace that comes from meeting yourself and your brothers totally without judgment. When you recognize what you are and what your brothers are, you will realize that judging them in any way is without meaning. In fact, their meaning is lost to you precisely because you are judging them. All uncertainty comes from the belief that you are under the coercion of judgment. You do not need judgment to organize your life, and you certainly do not need it to organize yourself. In the presence of knowledge all judgment is automatically suspended, and this is the process that enables recognition to replace perception.» — T-3.VI.3: se niega que el juicio haga falta para organizar la vida o a uno mismo, y se pone su suspensión como el paso que deja el reconocer en lugar del percibir.

«When you feel tired, it is because you have judged yourself as capable of being tired. When you laugh at someone, it is because you have judged him as unworthy. When you laugh at yourself you must laugh at others, if only because you cannot tolerate the idea of being more unworthy than they are. All this makes you feel tired because it is essentially disheartening. You are not really capable of being tired, but you are very capable of wearying yourself. The strain of constant judgment is virtually intolerable.» — T-3.VI.5: el cansancio se adjudica al juicio sobre uno mismo, y la risa a costa de otro, al juicio de indignidad; el Curso distingue no poder cansarse de poder fatigarse uno mismo.

«There is, however, only one cause for all of them: the authority problem. This is “the root of all evil.” Every symptom the ego makes involves a contradiction in terms, because the mind is split between the ego and the Holy Spirit, so that whatever the ego makes is incomplete and contradictory. This untenable position is the result of the authority problem which, because it accepts the one inconceivable thought as its premise, can produce only ideas that are inconceivable.» — T-3.VI.7: la variedad de los síntomas se reduce a una sola causa, el problema de la autoridad, que la voz del Curso nombra con la frase paulina sobre la raíz de todos los males.

«You have not usurped the power of God, but you have lost it. Fortunately, to lose something does not mean that it has gone. It merely means that you do not remember where it is. Its existence does not depend on your ability to identify it, or even to place it. It is possible to look on reality without judgment and merely know that it is there.» — T-3.VI.9: el poder de Dios no se declara usurpado sino perdido, y perder se glosa como no recordar dónde está, no como que se haya ido.

«Peace is a natural heritage of spirit. Everyone is free to refuse to accept his inheritance, but he is not free to establish what his inheritance is. The problem everyone must decide is the fundamental question of authorship. All fear comes ultimately, and sometimes by way of very devious routes, from the denial of Authorship. The offense is never to God, but only to those who deny Him. To deny His Authorship is to deny yourself the reason for your peace, so that you see yourself only in segments. This strange perception is the authority problem.» — T-3.VI.10: se distingue ser libre de rechazar la herencia de ser libre de fijar cuál es, y todo miedo se remite a la negación de la Autoría.

«Instead of “Seek ye first the Kingdom of Heaven” say, “Will ye first the Kingdom of Heaven,” and you have said, “I know what I am and I accept my own inheritance.”» — el mismo T-3.VI.11 reescribe la frase evangélica cambiando buscar por querer, y da la lectura que le atribuye.

«Every system of thought must have a starting point. It begins with either a making or a creating, a difference we have already discussed. Their resemblance lies in their power as foundations. Their difference lies in what rests upon them. Both are cornerstones for systems of belief by which one lives. It is a mistake to believe that a thought system based on lies is weak. Nothing made by a child of God is without power. It is essential to realize this, because otherwise you will be unable to escape from the prison you have made.» — abre la sección VII (T-3.VII.1): hacer y crear se igualan en poder de fundamento y se separan por lo que se levanta encima; un sistema fundado en mentiras no se declara débil.

«The “devil” is a frightening concept because he seems to be extremely powerful and extremely active. He is perceived as a force in combat with God, battling Him for possession of His creations. The devil deceives by lies, and builds kingdoms in which everything is in direct opposition to God. Yet he attracts men rather than repels them, and they are willing to “sell” him their souls in return for gifts of no real worth. This makes absolutely no sense.» — T-3.VII.2: la figura del diablo se describe tal como se la percibe y se la declara sin sentido, sin negarla por argumento moral sino por incoherencia.

«We have discussed the fall or separation before, but its meaning must be clearly understood. The separation is a system of thought real enough in time, though not in eternity. All beliefs are real to the believer. The fruit of only one tree was “forbidden” in the symbolic garden. But God could not have forbidden it, or it could not have been eaten. If God knows His children, and I assure you that He does, would He have put them in a position where their own destruction was possible?» — T-3.VII.3: la separación se declara real en el tiempo y no en la eternidad, y la prohibición del árbol se objeta con una pregunta sobre lo que Dios haría.

«The “forbidden tree” was named the “tree of knowledge.” Yet God created knowledge and gave it freely to His creations. The symbolism here has been given many interpretations, but you may be sure that any interpretation that sees either God or His creations as capable of destroying Their Own purpose is in error.» — el mismo T-3.VII.3 señala que Dios creó el conocimiento y lo dio libremente, y pone un criterio para descartar interpretaciones del símbolo.

«The choice to judge rather than to know is the cause of the loss of peace. Judgment is the process on which perception but not knowledge rests. I have discussed this before in terms of the selectivity of perception, pointing out that evaluation is its obvious prerequisite. Judgment always involves rejection. It never emphasizes only the» — T-3.VI.2: el juicio se declara proceso sobre el que descansa la percepción y no el conocimiento, y siempre rechazo; el tramo se corta al cambiar de plana.

«What has been perceived and rejected, or judged and found wanting, remains in your mind because it has been perceived. One of the illusions from which you suffer is the belief that what you judged against has no effect. This cannot be true unless you also believe that what you judged against does not exist. You evidently do not believe this, or you would not have judged against it. In the end it does not matter whether your judgment is right or wrong. Either way you are placing your belief in the unreal. This cannot be avoided in any type of judgment, because it implies the belief that reality is yours to select from.» — continuación del mismo T-3.VI.2 en la plana siguiente: lo rechazado permanece en la mente por haber sido percibido, y el acierto o el error del juicio se declaran indiferentes porque los dos ponen la fe en lo irreal.

«God offers only mercy. Your words should reflect only mercy, because that is what you have received and that is what you should give. Justice is a temporary expedient» — T-3.VI.6: la misericordia se declara lo único ofrecido y lo único que debe devolverse; el tramo se corta al cambiar de plana.

«The issue of authority is really a question of authorship. When you have an authority problem, it is always because you believe you are the author of yourself and project your delusion onto others. You then perceive the situation as one in which others are literally fighting you for your authorship.» — T-3.VI.8: el problema de la autoridad se reformula como problema de autoría, nacido de creerse uno autor de sí mismo y proyectarlo en otros.

«God’s creations are given their true Authorship, but you prefer to be anonymous when you choose to separate yourself from your Author. Being uncertain of your true Authorship, you believe that your creation was anonymous.» — el mismo T-3.VI.8: el anonimato se declara preferencia del que se separa de su Autor, y de ahí sale la duda sobre la propia autoría.

«There is no one who does not feel that he is imprisoned in some way. If this is the result of his own free will he must regard his» — T-3.VI.11: el sentirse preso se declara universal, y se objeta el razonamiento circular de atribuirlo al propio libre albedrío; el tramo se corta al cambiar de plana.

«will as not free, or the circular reasoning in this position would be quite apparent. Free will must lead to freedom. Judgment always imprisons because it separates segments of reality by the unstable scales of desire. Wishes are not facts.» — continuación en la plana siguiente: el libre albedrío se declara obligado a llevar a la libertad, y el juicio, carcelario porque separa partes de la realidad con la escala inestable del deseo.

«You can perceive yourself as self-creating, but you cannot do more than believe it. You cannot make it true. And, as I said before, when you finally perceive correctly you can only be glad that you cannot. Until then, however, the belief that you can is the foundation stone in your thought system, and all your defenses are used to attack ideas that might bring it to light. You still believe you are an image of your own making. Your mind is split with the Holy Spirit on this point, and there is no resolution while you believe the one thing that is literally inconceivable. That is why you cannot create and are filled with fear about what you make.» — continuación del mismo T-3.VII.4 en la plana siguiente: creerse hecho por uno mismo se declara piedra fundamental del sistema de pensamiento que el Curso desarma, y de ahí sale el miedo a lo que se hace.

«The mind can make the belief in separation very real and very fearful, and this belief is the “devil.” It is powerful, active, destructive and clearly in opposition to God, because it literally denies His Fatherhood. Look at your life and see what the devil has made. But realize that this making will surely dissolve in the light of truth, because its foundation is a lie.» — T-3.VII.5: el diablo queda identificado con la creencia en la separación, y se invita a mirar lo hecho por él sabiendo que se disolverá.

«Your starting point is truth, and you must return to your Beginning. Much has been seen since then, but nothing has really happened. Your Self is still in peace, even though your mind is in conflict. You have not yet gone back far enough, and that is why you become so fearful. As you approach the Beginning, you feel the fear of the destruction of your thought system upon you as if it were the fear of death. There is no death, but there is a belief in death.» — el mismo T-3.VII.5: el miedo se explica por no haber ido bastante atrás, y el temor a perder el sistema de pensamiento propio se iguala al temor a la muerte.

«The branch that bears no fruit will be cut off and will wither away. Be glad! The light will shine from the true Foundation of life, and your own thought system will stand corrected. It cannot stand otherwise. You who fear salvation are choosing death. Life and death, light and darkness, knowledge and perception, are irreconcilable. To believe that they can be reconciled is to believe that God and His Son can not. Only the oneness of knowledge is free of conflict.» — T-3.VII.6: la imagen evangélica de la rama estéril se recibe con alegría, y vida y muerte, luz y oscuridad, conocimiento y percepción se declaran irreconciliables.

«Your Kingdom is not of this world because it was given you from beyond this world. Only in this world is the idea of an authority problem meaningful. The world is not left by death but by truth, and truth can be known by all those for whom the Kingdom was created, and for whom it waits.» — cierre del capítulo 3: el mundo no se deja por la muerte sino por la verdad, y el problema de la autoridad se declara con sentido solo dentro de este mundo.

«The Bible says that you should go with a brother twice as far as he asks. It certainly does not suggest that you set him back on his journey. Devotion to a brother cannot set you back either. It can lead only to mutual progress. The result of genuine devotion is inspiration, a word which properly understood is the opposite of fatigue. To be fatigued is to be dis-spirited, but to be inspired is to be in the spirit. To be egocentric is to be dis-spirited, but to be Self-centered in the right sense is to be inspired or in spirit. The truly inspired are enlightened and cannot abide in darkness.» — abre el capítulo 4 (T-4.in.1) con la frase evangélica de la segunda milla, y hace derivar la inspiración de la devoción al hermano por el juego de *dis-spirited* e *in the spirit*.

«A good teacher clarifies his own ideas and strengthens them by teaching them. Teacher and pupil are alike in the learning process. They are in the same order of learning, and unless they share their lessons conviction will be lacking. A good teacher must believe in the ideas he teaches, but he must meet another condition; he must believe in the students to whom he offers the ideas.» — abre la sección I (T-4.I.1) con las dos condiciones del buen maestro, y con maestro y alumno puestos en el mismo orden de aprendizaje.

«Many stand guard over their ideas because they want to protect their thought systems as they are, and learning means change. Change is always fearful to the separated, because they cannot conceive of it as a move towards healing the separation. They always perceive it as a move toward further separation, because the separation was their first experience of change.» — T-4.I.2: el temor al cambio se explica por la separación misma, que fue la primera experiencia de cambio del separado.

«Nothing can reach spirit from the ego, and nothing can reach the ego from spirit. Spirit can neither strengthen the ego nor reduce the conflict within it. The ego is a contradiction. Your self and God’s Self are in opposition. They are opposed in source, in direction and in outcome. They are fundamentally irreconcilable, because spirit cannot perceive and the ego cannot know. They are therefore not in communication and can never be in communication.» — el mismo T-4.I.2 declara ego y espíritu incomunicados por fuente, dirección y resultado, y funda la incomunicación en que el espíritu no percibe y el ego no conoce.

«Spirit need not be taught, but the ego must be. Learning is ultimately perceived as frightening because it leads to the relinquishment, not the destruction, of the ego to the light of spirit. This is the change the ego must fear, because it does not share my charity. My lesson was like yours, and because I learned it I can teach it. I will never attack your ego, but I am trying to teach you how its thought system arose. When I remind you of your true creation, your ego cannot but respond with fear.» — T-4.I.3: el aprendizaje se declara renuncia del ego y no destrucción suya, y la voz del Curso dice no atacarlo sino enseñar cómo se formó.

«Teaching and learning are your greatest strengths now, because they enable you to change your mind and help others to change theirs. Refusing to change your mind will not prove that the separation has not occurred. The dreamer who doubts the reality of his dream while he is still dreaming is not really healing his split mind. You dream of a separated ego and believe in a world that rests upon it. This is very real to you. You cannot undo it by not changing your mind about it. If you are willing to renounce the role of guardian of your thought system and open it to me, I will correct it very gently and lead you back to God.» — T-4.I.4: negarse a cambiar de mentalidad no se declara prueba de que la separación no ocurriera, con el símil del que duda de su sueño mientras sigue soñando.

«Every good teacher hopes to give his students so much of his own learning that they will one day no longer need him. This is the one true goal of the teacher. It is impossible to convince the ego of this, because it goes against all of its own laws. But remember that laws are set up to protect the continuity of the system in which the lawmaker believes. It is natural for the ego to try to protect itself once you have made it, but it is not natural for you to want to obey its laws unless you believe them. The ego cannot make this choice because of the nature of its origin. You can, because of the nature of yours.» — T-4.I.5: la única meta verdadera del maestro se declara volverse innecesario, y las leyes se explican por la continuidad del sistema en que cree quien las pone.

«Egos can clash in any situation, but spirit cannot clash at all. If you perceive a teacher as merely “a larger ego” you will be afraid, because to enlarge an ego would be to increase anxiety about separation. I will teach with you and live with you if you will think with me, but my goal will always be to absolve you finally from the need for a teacher.» — T-4.I.6: la voz del Curso declara que su meta es liberar de la necesidad de maestro, lo contrario de lo que atribuye al maestro orientado por el ego.

«I am constantly being perceived as a teacher either to be exalted or rejected, but I do not accept either perception for myself.» — el mismo T-4.I.6 rechaza por igual las dos recepciones que la voz del Curso dice recibir, la exaltación y el rechazo.

«The ego tries to exploit all situations into forms of praise for itself in order to overcome its doubts. It will remain doubtful as long as you believe in its existence. You who made it cannot trust it, because in your right mind you realize it is not real. The only sane solution is not to try to change reality, which is indeed a fearful attempt, but to accept it as it is.» — T-4.I.8: la única salida sana se declara aceptar la realidad como es, y se llama temible el intento de cambiarla.

«God is not the author of fear. You are. You have chosen to create unlike Him, and have therefore made fear for yourself. You are not at peace because you are not fulfilling your function. God gave you a very lofty function that you are not meeting. Your ego has chosen to be afraid instead of meeting it. When you awaken you will not be able to understand this, because it is literally incredible. Do not believe the incredible now.» — T-4.I.9: el miedo se atribuye por entero a quien lo tiene, por haber elegido crear distinto de Dios.

«Eating of the fruit of the tree of knowledge is a symbolic expression for usurping the ability for self-creating. This is the only» — T-3.VII.4: comer del árbol se lee como usurpar la capacidad de crearse a sí mismo; el tramo se corta al cambiar de plana.

«sense in which God and His creations are not co-creators. The belief that they are is implicit in the “self-concept,” or the tendency of the self to make an image of itself. Images are perceived, not known.» — continuación en la plana siguiente: ese es el único sentido en que el Curso admite que Dios y sus creaciones no sean cocreadores, y de ahí sale el autoconcepto como imagen que el yo se hace.

«The journey to the cross should be the last “useless journey.” Do not dwell upon it, but dismiss it as accomplished. If you can accept it as your own last useless journey, you are also free to join my resurrection.» — T-4.in.3: la voz del Curso manda dar por cumplido el camino de la cruz y no detenerse en él.

«Do not make the pathetic error of “clinging to the old rugged cross.” The only message of the crucifixion is that you can overcome the cross. Until then you are free to crucify yourself as often as you choose. This is not the gospel I intended to offer you.» — el mismo T-4.in.3 niega la devoción a la cruz citando el himno, y reduce el mensaje de la crucifixión a uno solo: que la cruz se vence.

«Your worth is not established by teaching or learning. Your worth is established by God. As long as you dispute this everything you do will be fearful, particularly any situation that lends itself to the belief in superiority and inferiority.» — T-4.I.7: el valor se declara fijado por Dios y no por lo que se enseña o se aprende.

«nothing you do or think or wish or make is necessary to establish your worth. This point is not debatable except in delusions. Your ego is never at stake because God did not create it. Your spirit is never at stake because He did. Any confusion on this point is delusional, and no form of devotion is possible as long as this delusion lasts.» — el mismo T-4.I.7 pone el valor fuera de discusión salvo en el delirio, y separa el ego, que Dios no creó, del espíritu, que sí.

«The ego is afraid of the spirit’s joy, because once you have experienced it you will withdraw all protection from the ego, and become totally without investment in fear. Your investment is great now because fear is a witness to the separation, and your ego rejoices when you witness to it.» — T-4.I.10: el miedo se declara testigo de la separación, y de ahí la inversión que el Curso atribuye al ego.

«The ego has built a shabby and unsheltering home for you, because it cannot build otherwise. Do not try to make this impoverished house stand. Its weakness is your strength. Only God could make a home that is worthy of His creations, who have chosen to leave it empty by their own dispossession. Yet His home will stand forever, and is ready for you when you choose to enter it. Of this you can be wholly certain. God is as incapable of creating the perishable as the ego is of making the eternal.» — T-4.I.11: la debilidad de lo construido por el ego se declara la fuerza del que lo hizo, y se cierra con una simetría entre lo que Dios y el ego no pueden hacer.

«Humility is a lesson for the ego, not for the spirit. Spirit is beyond humility, because it recognizes its radiance and gladly sheds its light everywhere. The meek shall inherit the earth because their egos are humble, and this gives them truer perception.» — T-4.I.12: la humildad se asigna al ego y se niega para el espíritu, y la frase evangélica de los mansos se lee por la percepción y no por la recompensa.

«I will substitute for your ego if you wish, but never for your spirit. A father can safely leave a child with an elder brother who has shown himself responsible, but this involves no confusion about the child’s origin. The brother can protect the child’s body and his ego, but he does not confuse himself with the father because he does this.» — T-4.I.13: la voz del Curso se ofrece como sustituto del ego y no del espíritu, con el símil del hermano mayor a quien se confía el niño sin confundirlo con el padre.

«I could not understand their importance to you if I had not once been tempted to believe in them myself. Let us undertake to learn this lesson together so we can be free of them together. I need devoted teachers who share my aim of healing the mind.» — el mismo T-4.I.13 funda en haber sido tentado la comprensión que se atribuye del apego al cuerpo y al ego.

«It is reasonable to ask how the mind could ever have made the ego. In fact, it is the best question you could ask. There is, however, no point in giving an answer in terms of the past because the past does not matter, and history would not exist if the same errors were not being repeated in the present. Abstract thought applies to knowledge because knowledge is completely impersonal, and examples are irrelevant to its understanding. Perception, however, is always specific, and therefore quite concrete.» — abre la sección II (T-4.II.1): la pregunta por el origen del ego se declara la mejor posible y a la vez sin respuesta útil en términos de pasado, porque el error se repite en presente.

«Think of the love of animals for their offspring, and the need they feel to protect them. That is because they regard them as part of themselves. No one dismisses something he considers part of himself. You react to your ego much as God does to His creations,–with love, protection and charity. Your reactions to the self you made are not surprising. In fact, they resemble in many ways how you will one day react to your real creations, which are as timeless as you are. The question is not how you respond to the ego, but what you believe you are.» — T-4.II.4: el apego al ego se explica por tenerlo por parte de uno mismo, con el símil del animal que protege su cría; y la pregunta se desplaza del cómo se responde al qué se cree ser.

«Undermining the ego’s thought system must be perceived as painful, even though this is anything but true. Babies scream in rage if you take away a knife or scissors, although they may well harm themselves if you do not. In this sense you are still a baby. You have no sense of real self-preservation, and are likely to decide that you need precisely what would hurt you most.» — T-4.II.5: el dolor de desarmar el sistema del ego se declara aparente, con el símil del niño al que se le quita un cuchillo.

«“Giving to get” is an inescapable law of the ego, which always evaluates itself in relation to other egos. It is therefore continually preoccupied with the belief in scarcity that gave rise to it. Its whole perception of other egos as real is only an attempt to convince itself that it is real. “Self-esteem” in ego terms means nothing more than that the ego has deluded itself into accepting its reality, and is therefore temporarily less predatory.» — el mismo T-4.II.6 formula la ley del ego y explica la autoestima en esos términos como delirio menos depredador por un rato.

«The ego literally lives by comparisons. Equality is beyond its grasp, and charity becomes impossible. The ego never gives out of abundance, because it was made as a substitute for it. That is why the concept of “getting” arose in the ego’s thought system. Appetites are “getting” mechanisms, representing the ego’s need to confirm itself. This is as true of body appetites as it is of the so-called “higher ego needs.” Body appetites are not physical in origin. The ego regards the body as its home, and tries to satisfy itself through the body. But the idea that this is possible is a decision of the mind, which has become completely confused about what is really possible.» — T-4.II.7: los apetitos se declaran mecanismos de obtención y no de origen físico, y el cuerpo, casa que el ego se atribuye.

«The ego is the mind’s belief that it is completely on its own. The ego’s ceaseless attempts to gain the spirit’s acknowledgment and thus establish its own existence are useless. Spirit in its knowledge is unaware of the ego. It does not attack it; it merely cannot conceive of it at all.» — T-4.II.8: el ego se define en una línea, y el espíritu se declara no adversario suyo sino incapaz de concebirlo.

«Myths are entirely perceptual, and so ambiguous in form and characteristically good-and-evil in nature that the most benevolent of them is not without fearful connotations.» — el mismo T-4.II.8 define el mito por la percepción y por su ambigüedad de bien y mal; el troceo imprime este renglón con las palabras separadas una por línea, y así se conserva.

«Myths and magic are closely associated, since myths are usually related to ego origins, and magic to the powers the ego ascribes to itself. Mythological systems generally include some account of “the creation,” and associate this with its particular form of magic. The so-called “battle for survival” is only the ego’s struggle to preserve itself, and its interpretation of its own beginning.» — T-4.II.9: mito y magia se ligan por lo que cada uno hace, contar el origen del ego y atribuirle poderes, y la lucha por la supervivencia se lee como relato de su propio comienzo.

«The more “religiously” ego-oriented may believe that the soul existed before, and will continue to exist after a temporary lapse into ego life. Some even believe that the soul will be punished for this lapse. However, salvation does not apply to spirit, which is not in danger and does not need to be salvaged.» — el mismo T-4.II.9 nombra la creencia en un alma anterior y posterior al ego, y le objeta que la salvación no se aplica al espíritu, que no está en peligro.

«Salvation is nothing more than “right-mindedness,” which is not the One-mindedness of the Holy Spirit, but which must be achieved before One-mindedness is restored. Right-mindedness leads to the next step automatically, because right perception is uniformly without attack, and therefore wrong-mindedness is obliterated. The ego cannot survive without judgment, and is laid aside accordingly. The mind then has only one direction in which it can move. Its direction is always automatic, because it cannot but be dictated by the thought system to which it adheres.» — T-4.II.10: la salvación se reduce a mentalidad recta, que se distingue de la unimentalidad del Espíritu Santo y se declara paso previo a ella.

«It cannot be emphasized too often that correcting perception is merely a temporary expedient. It is necessary only because misperception is a block to knowledge, while accurate perception is a steppingstone towards it. The whole value of right perception lies in the inevitable realization that all perception is unnecessary. This removes the block entirely.» — T-4.II.11: corregir la percepción se declara recurso temporal, y su valor entero se pone en llegar a ver que toda percepción sobra.

«It is important to realize that this alteration can and does occur as readily when the interaction takes place in the mind as when it involves physical proximity. Thinking about another ego is as effective in changing relative perception as is physical interaction. There could be no better example that the ego is only an idea and not a fact.» — T-4.II.2: que pensar en otro altere la percepción tanto como tratarlo de cerca se toma por prueba de que el ego es idea y no hecho.

«Only those who have a real and lasting sense of abundance can be truly charitable. This is obvious when you consider what is involved. To the ego, to give anything implies that you will have to do» — T-4.II.6: la caridad se hace depender del sentido de abundancia; el tramo se corta al cambiar de plana.

«without it. When you associate giving with sacrifice, you give only because you believe that you are somehow getting something better, and can therefore do without the thing you give.» — continuación en la plana siguiente: dar asociado a sacrificio se declara trueque y no don.

«The word “within” is unnecessary. The Kingdom of Heaven is you. What else but you did the Creator create, and what else but you is His Kingdom?» — T-4.III.1: la frase evangélica sobre el Reino dentro de uno se enmienda quitándole el *dentro*, y el Reino se identifica con el oyente mismo.

«Your ego and your spirit will never be co-creators, but your spirit and your Creator will always be. Be confident that your creations are as safe as you are. The Kingdom is perfectly united and perfectly protected, and the ego will not prevail against it. Amen.» — el mismo T-4.III.1 cierra en forma de oración, con la separación tajante entre lo que el ego y el espíritu pueden cocrear.

«The ego arose from the separation, and its continued existence depends on your continuing belief in the separation. The ego must offer you some sort of reward for maintaining this belief. All it can offer is a sense of temporary existence, which begins with its own beginning and ends with its own ending.» — T-4.III.3: la existencia del ego se hace depender de que se siga creyendo en la separación, y lo único que se le atribuye ofrecer es existencia temporal.

«You who identify with your ego cannot believe God loves you. You do not love what you made, and what you made does not love you. Being made out of the denial of the Father, the ego has no allegiance to its maker. You cannot conceive of the real relationship that exists between God and His creations because of your hatred for the self you made. You project onto the ego the decision to separate, and this conflicts with the love you feel for the ego because you made it. No love in this world is without this ambivalence, and since no ego has experienced love without ambivalence the concept is beyond its understanding.» — T-4.III.4: la ambivalencia se declara inseparable de todo amor de este mundo, porque se odia el yo que se hizo y a la vez se lo quiere por haberlo hecho.

«No force except your own will is strong enough or worthy enough to guide you. In this you are as free as God, and must remain so forever. Let us ask the Father in my name to keep you mindful of His Love for you and yours for Him. He has never failed to answer this request, because it asks only for what He has already willed. Those who call truly are always answered. Thou shalt have no other gods before Him because there are none.» — T-4.III.6: la libertad se declara igual a la de Dios, y el primer mandamiento se lee no como prohibición sino como constatación de que no hay otros dioses.

«It has never really entered your mind to give up every idea you ever had that opposes knowledge. You retain thousands of little scraps of fear that prevent the Holy One from entering. Light cannot penetrate through the walls you make to block it, and it is forever unwilling to destroy what you have made. No one can see through a wall, but I can step around it.» — T-4.III.7: los restos de miedo se declaran el estorbo, y la voz del Curso dice no destruir lo hecho sino rodearlo.

«I will love you and honor you and maintain complete respect for what you have made, but I will not uphold it unless it is true. I will never forsake you any more than God will, but I must wait as long as you choose to forsake yourself. Because I wait in love and not in impatience, you will surely ask me truly. I will come in response to a single unequivocal call.» — el mismo T-4.III.7 pone el límite de lo que la voz del Curso dice hacer: respetar lo hecho sin sostenerlo si no es verdad, y esperar sin impaciencia.

«In your own mind, though denied by the ego, is the declaration of your release. God has given you everything. This one fact means the ego does not exist, and this makes it profoundly afraid. In the ego’s language, “to have” and “to be” are different, but they are identical to the Holy Spirit. The Holy Spirit knows that you both have everything and are everything. Any distinction in this respect is meaningful only when the idea of “getting,” which implies a lack, has already been accepted. That is why we make no distinction between having the Kingdom of God and being the Kingdom of God.» — T-4.III.9: tener y ser se declaran distintos para el ego e idénticos para el Espíritu Santo, y la distinción se hace depender de haber aceptado antes la idea de obtener.

«Consider how much vigilance you have been willing to exert to protect your ego, and how little to protect your right mind. Who but the insane would undertake to believe what is not true, and then protect this belief at the cost of truth?» — T-4.III.10: la comparación entre la vigilancia gastada en el ego y la gastada en la mente recta se cierra con una pregunta sobre quién haría tal cosa.

«When you are sad, know this need not be. Depression comes from a sense of being deprived of something you want and do not have. Remember that you are deprived of nothing except by your own decisions, and then decide otherwise.» — T-4.IV.3: la depresión se adjudica a un sentirse privado, y la privación, a decisión propia.

«When you feel guilty, remember that the ego has indeed violated the laws of God, but you have not. Leave the “sins” of the ego to me. That is what Atonement is for. But until you change your mind about those whom your ego has hurt, the Atonement cannot release you. While you feel guilty your ego is in command, because only the ego can experience guilt.» — T-4.IV.5: la culpa se adjudica al ego y no al que la siente, con la condición que el Curso pone: que se cambie de idea sobre aquellos a quienes el ego hirió.

«The habit of engaging with God and His creations is easily made if you actively refuse to let your mind slip away. The problem is not one of concentration; it is the belief that no one, including yourself, is worth consistent effort. Side with me consistently against this deception, and do not permit this shabby belief to pull you back. The disheartened are useless to themselves and to me, but only the ego can be disheartened.» — T-4.IV.7: el problema no se declara de concentración sino de creer que nadie merece esfuerzo constante.

«Judge how well you have done this by your own feelings, for this is the one right use of judgment. Judgment, like any other defense, can be used to attack or protect; to hurt or to heal.» — T-4.IV.8: se admite un solo uso recto del juicio, el de medir por el propio sentir; y el juicio se declara defensa que sirve igual para atacar o proteger.

«in moments of temptation. It is a declaration of independence. You will find it very helpful if you understand it fully. The reason you need my help is because you have denied your own Guide and therefore need guidance. My role is to separate the true from the false, so truth can break through the barriers the ego has set up and can shine into your mind. Against our united strength the ego cannot prevail.» — T-4.III.2: el Curso explica su propio recurso formal y llama declaración de independencia al pasaje anterior; la voz del Curso reduce su papel a separar lo verdadero de lo falso. El tramo arranca a media frase porque la anterior cierra la plana 90.

«If you cannot hear the Voice for God, it is because you do not choose to listen. That you do listen to the voice of your ego is demonstrated by your attitudes, your feelings and your behavior. Yet this is what you want. This is what you are fighting to keep, and what you are vigilant to save. Your mind is filled with schemes to save the face of your ego, and you do not seek the face of Christ.» — abre la sección IV (T-4.IV.1): no oír la Voz se declara asunto de elección, y el escuchar al ego se prueba por actitudes, sentimientos y conducta.

«I have said that you cannot change your mind by changing your behavior, but I have also said, and many times, that you can change your mind. When your mood tells you that you have chosen wrongly, and this is so whenever you are not joyous, then know this need not be. In every case you have thought wrongly about some brother God created, and are perceiving images your ego makes in a darkened glass.» — T-4.IV.2: la fórmula que da nombre a la sección, *esto no tiene por qué ser*, se ata a la falta de alegría como señal de haber elegido mal.

«Think honestly what you have thought that God would not have thought, and what you have not thought that God would have you think. Search sincerely for what you have done and left undone accordingly, and then change your mind to think with God’s. This may seem hard to do, but it is much easier than trying to think against it.» — el mismo T-4.IV.2 da el examen en dos direcciones, lo pensado y lo no pensado, y declara más fácil pensar con Dios que contra Él.

«The First Coming of Christ is merely another name for the creation, for Christ is the Son of God. The Second Coming of Christ means nothing more than the end of the ego’s rule and the healing of the mind. I was created like you in the First, and I have called you to join with me in the Second. I am in charge of the Second Coming» — T-4.IV.10: las dos Venidas se reinterpretan como creación y como fin del gobierno del ego, y la voz del Curso se declara a cargo de la segunda.

«Your ego is trying to convince you that it is real and I am not, because if I am real, I am no more real than you are. That knowledge, and I assure you that it is knowledge, means that Christ has come into your mind and healed it.» — el mismo T-4.IV.10: la voz del Curso ata su propia realidad a la del oyente, de modo que negarle una es negarse la otra.

«I do not attack your ego. I do work with your higher mind, the home of the Holy Spirit, whether you are asleep or awake, just as your ego does with your lower mind, which is its home. I am your vigilance in this, because you are too confused to recognize your own hope.» — T-4.IV.11: la voz del Curso reparte las moradas, la mente superior para el Espíritu Santo y la inferior para el ego, y dice no atacar a este último.

«All things work together for good. There are no exceptions except in the ego’s judgment. The ego exerts maximal vigilance about what it permits into awareness, and this is not the way a balanced mind holds together. The ego is thrown further off balance because it keeps its primary motivation from your awareness, and raises control rather than sanity to predominance. The ego has every reason to do this, according to the thought system which gave rise to it and which it serves. Sane judgment would inevitably judge against the ego, and must be obliterated by the ego in the interest of its self-preservation.» — abre la sección V (T-4.V.1): el ego se describe por su vigilancia sobre lo que deja entrar a la consciencia, y por poner el control por encima de la cordura.

«A major source of the ego’s off-balanced state is its lack of discrimination between the body and the Thoughts of God. Thoughts of God are unacceptable to the ego, because they clearly point to the nonexistence of the ego itself. The ego therefore either distorts them or refuses to accept them. It cannot, however, make them cease to be. It therefore tries to conceal not only “unacceptable” body impulses, but also the Thoughts of God, because both are threatening to it. Being concerned primarily with its own preservation in the face of threat, the ego perceives them as the same.» — T-4.V.2: el ego se declara incapaz de distinguir el cuerpo de los Pensamientos de Dios, y los oculta por igual porque los dos lo amenazan.

«Any thought system that confuses God and the body must be insane. Yet this confusion is essential to the ego, which judges only in terms of threat or non-threat to itself. In one sense the ego’s fear of God is at least logical, since the idea of Him does dispel the ego. But fear of the body, with which the ego identifies so closely, makes no sense at all.» — T-4.V.3: el Curso concede lógica al miedo del ego ante Dios y se la niega al miedo ante el cuerpo, con el que dice que el ego se identifica.

«This is the question that must be asked: “Where can I go for protection?” “Seek and ye shall find” does not mean that you should seek blindly and desperately for something you would not recognize. Meaningful seeking is consciously undertaken, consciously organized and consciously directed. The goal must be formulated clearly and kept in mind. Learning and wanting to learn are inseparable. You learn best when you believe what you are trying to learn is of value to you. However, not everything you may want to learn has lasting value. Indeed, many of the things you want to learn may be chosen because their value will not last.» — T-4.V.5: la frase evangélica del buscar y hallar se acota: la búsqueda con sentido se declara consciente, organizada y dirigida, con la meta formulada.

«The ego thinks it is an advantage not to commit itself to anything that is eternal, because the eternal must come from God. Eternalness is the one function the ego has tried to develop, but has systematically failed to achieve. The ego compromises with the issue of the eternal, just as it does with all issues touching on the real question in any way. By becoming involved with tangential issues, it hopes to hide the real question and keep it out of mind. The ego’s characteristic busyness with nonessentials is for precisely that purpose.» — T-4.V.6: la ocupación del ego en lo accesorio se declara táctica para tapar la pregunta real; el troceo imprime este renglón con las palabras separadas una por línea.

«the one question that is never asked by those who pursue them is, “What for?” This is the question that you must learn to ask in connection with everything. What is the purpose? Whatever it is, it will direct your efforts automatically. When you make a decision of purpose, then, you have made a decision about your future effort; a decision that will remain in effect unless you change your mind.» — el mismo T-4.V.6 da la pregunta que el Curso manda hacer de todo, la del para qué, y declara que una decisión de propósito dirige el esfuerzo por sí sola.

«I have spoken of the ego as if it were a separate thing, acting on its own. This was necessary to persuade you that you cannot dismiss it lightly, and must realize how much of your thinking is ego-directed. We cannot safely let it go at that, however, or you will regard yourself as necessarily conflicted as long as you are here, or as long as you believe that you are here. The ego is nothing more than a part of your belief about yourself. Your other life has continued without interruption, and has been and always will be totally unaffected by your attempts to dissociate it.» — abre la sección VI (T-4.VI.1): el Curso deshace su propio recurso retórico y declara que el ego no es cosa aparte sino parte de la creencia que se tiene sobre uno mismo.

«The ego and the spirit do not know each other. The separated mind cannot maintain the separation except by dissociating. Having done this, it denies all truly natural impulses, not because the ego is a separate thing, but because you want to believe that you are. The ego is a device for maintaining this belief, but it is still only your decision to use the device that enables it to endure.» — T-4.VI.4: el ego se declara dispositivo para sostener una creencia, y su duración se hace depender de la decisión de usarlo.

«How can you teach someone the value of something he has deliberately thrown away? He must have thrown it away because he did not value it. You can only show him how miserable he is without it, and slowly bring it nearer so he can learn how his misery lessens as he approaches it. This teaches him to associate his misery with its absence, and the opposite of misery with its presence. It gradually becomes desirable as he changes his mind about its worth. I am teaching you to associate misery with the ego and joy with the spirit. You have taught yourself the opposite.» — T-4.VI.5: el método se explica por asociación gradual, y la voz del Curso declara lo que enseña: ligar la desdicha al ego y la alegría al espíritu.

«My trust in you is greater than yours in me at the moment, but it will not always be that way. Your mission is very simple. You are asked to live so as to demonstrate that you are not an ego, and I do not choose God’s channels wrongly. The Holy One shares my trust, and accepts my Atonement decisions because my will is never out of accord with His.» — T-4.VI.6: la misión que la voz del Curso encarga se resume en vivir de modo que se muestre no ser un ego.

«The body is the ego’s home by its own election. It is the only identification with which the ego feels safe, since the body’s vulnerability is its own best argument that you cannot be of God. This is the belief that the ego sponsors eagerly. Yet the ego hates the body, because it cannot accept it as good enough to be its home. Here is where the mind becomes actually dazed.» — T-4.V.4: el cuerpo se declara a la vez casa del ego y objeto de su odio, y su vulnerabilidad, el mejor argumento que el ego tiene contra el origen divino del oyente.

«Being told by the ego that it is really part of the body and that the body is its protector, the mind is also told that the body cannot protect it. Therefore, the mind asks, “Where can I go for protection?” to which the ego replies, “Turn to me.” The mind, and not without cause, reminds the ego that it has itself insisted that it is identified with the body, so there is no point in turning to it for protection.» — el mismo T-4.V.4 pone en boca de la mente aturdida la pregunta por dónde buscar protección, y hace que ella misma le objete al ego su propia contradicción.

«is only because I completed my part in it as a man, and can now complete it through others. My chosen channels cannot fail, because I will lend them my strength as long as theirs is wanting.» — T-4.VI.6: la voz del Curso funda el estar a cargo de la Expiación en haber completado como hombre su parte, y en poder completarla ahora por medio de otros; el tramo arranca a media frase porque la anterior cierra la plana 97.

«I raised the dead by knowing that life is an eternal attribute of everything that the living God created. Why do you believe it is harder for me to inspire the dis-spirited or to stabilize the unstable? I do not believe that there» — T-4.IV.11: la voz del Curso declara en primera persona haber resucitado muertos y pregunta por qué habría de serle más difícil inspirar al desanimado; el tramo se corta al cambiar de plana.

«You have very little trust in me as yet, but it will increase as you turn more and more often to me instead of to your ego for guidance. The results will convince you increasingly that this choice is the only sane one you can make.» — T-4.VI.3: la voz del Curso admite la poca confianza que se le tiene y la hace depender de la experiencia repetida.

«Learning through rewards is more effective than learning through pain, because pain is an ego illusion, and can never induce more than a temporary effect. The rewards of God, however, are immediately recognized as eternal. Since this recognition is made by you and not the ego, the recognition itself establishes that you and your ego cannot be identical. You may believe that you have already accepted this difference, but you are by no means convinced as yet. The fact that you believe you must escape from the ego shows this; but you cannot escape from the ego by humbling it or controlling it or punishing it.» — el mismo T-4.VI.3 declara más eficaz el aprendizaje por recompensa que por dolor, y niega las tres vías de escape del ego que nombra.

«I will go with you to the Holy One, and through my perception He can bridge the little gap. Your gratitude to your brother is the only gift I want. I will bring it to God for you, knowing that to know your brother is to know God. If you are grateful to your brother, you are grateful to God for what He created. Through your gratitude you come to know your brother, and one moment of real recognition makes everyone your brother because each of them is of your Father.» — T-4.VI.7: la gratitud al hermano se declara el único don que la voz del Curso pide, y se iguala conocer al hermano con conocer a Dios.

«Love does not conquer all things, but it does set all things right. Because you are the Kingdom of God I can lead you back to your own creations. You do not recognize them now, but what has been dissociated is still there.» — T-4.VI.7 cierra con una enmienda al adagio: el amor no vence todas las cosas, las endereza.

«As you come closer to a brother you approach me, and as you withdraw from him I become distant to you. Salvation is a collaborative venture. It cannot be undertaken successfully by those who disengage themselves from the Sonship, because they are disengaging themselves from me. God will come to you only as you will give Him to your brothers. Learn first of them and you will be ready to hear God. That is because the function of love is one.» — T-4.VI.8: la salvación se declara empresa en colaboración, y el trato con el hermano se pone antes del trato con Dios.

«The ego is the part of the mind that believes your existence is defined by separation.» — T-4.VII.1: el ego se define en una línea, y lo concreto se declara la parte de la mente en que se apoya.

«Creation and communication are synonymous. God created every mind by communicating His Mind to it, thus establishing it forever as a channel for the reception of His Mind and Will. Since only beings of a like order can truly communicate, His creations naturally communicate with Him and like Him.» — T-4.VII.3: crear y comunicar se igualan, y cada mente se declara canal abierto por esa comunicación.

«Existence as well as being rests on communication. Existence, however, is specific in how, what and with whom communication is judged to be worth undertaking. Being is completely without these distinctions. It is a state in which the mind is in communication with everything that is real. To whatever extent you permit this state to be curtailed you are limiting your sense of your own reality, which becomes total only by recognizing all reality in the glorious context of its real relationship to you. This is your reality. Do not desecrate it or recoil from it. It is your real home, your real temple and your real Self.» — T-4.VII.4: existencia y ser se separan por las distinciones de cómo, qué y con quién, que la primera hace y el segundo no.

«Nothing real can be increased except by sharing. That is why God created you. Divine Abstraction takes joy in sharing. That is what creation means. “How,” “what” and “to whom” are irrelevant, because real creation gives everything, since it can create only like itself. Remember that in the Kingdom there is no difference between having and being, as there is in existence. In the state of being the mind gives everything always.» — T-4.VII.5: el aumento se hace depender del compartir, y en el Reino se borra la diferencia entre tener y ser que rige en la existencia.

«The Bible repeatedly states that you should praise God. This hardly means that you should tell Him how wonderful He is. He has no ego with which to accept such praise, and no perception with which to judge it.» — T-4.VII.6: la alabanza bíblica se reinterpreta negándole a Dios el ego que la recibiría y la percepción que la juzgaría.

«But unless you take your part in the creation, His joy is not complete because yours is incomplete. And this He does know. He knows it in His Own Being and its experience of His Son’s experience. The constant going out of His Love is blocked when His channels are closed, and He is lonely when the minds He created do not communicate fully with Him.» — el mismo T-4.VII.6 declara incompleta la alegría de Dios sin la del Hijo, y lo dice llamándolo solo cuando sus canales se cierran.

«This cannot be done with the actual revelation; its content cannot be expressed, because it is intensely personal to the mind that receives it. It can, however, be returned by that mind to other minds, through the attitudes the knowledge from the revelation brings.» — continuación del mismo T-4.VII.7 en la plana siguiente: el contenido de la revelación se declara inexpresable por personal, y lo que se transmite son las actitudes que deja.

«God is praised whenever any mind learns to be wholly helpful. This is impossible without being wholly harmless, because the two beliefs must coexist. The truly helpful are invulnerable, because they are not protecting their egos and so nothing can hurt them.» — T-4.VII.8: ser del todo útil se declara imposible sin ser del todo inofensivo, y la invulnerabilidad se hace derivar de no proteger el ego.

«To heal is to make happy. I have told you to think how many opportunities you have had to gladden yourself, and how many you have refused. This is the same as telling you that you have refused to heal yourself. The light that belongs to you is the light of joy. Radiance is not associated with sorrow. Joy calls forth an integrated willingness to share it, and promotes the mind’s natural impulse to respond as one. Those who attempt to heal without being wholly joyous themselves call forth different kinds of responses at the same time, and thus deprive others of the joy of responding wholeheartedly.» — abre el capítulo 5 (T-5.in.1) igualando curar con alegrar, y poniendo la alegría del que cura como condición de la respuesta entera del otro.

«To be wholehearted you must be happy. If fear and love cannot coexist, and if it is impossible to be wholly fearful and remain alive, the only possible whole state is that of love. There is no difference between love and joy. Therefore, the only possible whole state is the wholly joyous. To heal or to make joyous is therefore the same as to integrate and to make one. That is why it makes no difference to what part or by what part of the Sonship the healing is offered. Every part benefits, and benefits equally.» — T-5.in.2: el razonamiento por el que el único estado entero posible se declara el gozoso, y de ahí la indiferencia sobre a qué parte de la Filiación se ofrece la curación.

«It is impossible for a child of God to love his neighbor except as himself. That is why the healer’s prayer is: Let me know this brother as I know myself.» — T-5.in.3: el mandamiento del prójimo se lee como imposibilidad de amarlo de otro modo que como a uno mismo, y de ahí sale la oración del sanador.

«Thoughts increase by being given away. The more who believe in them the stronger they become. Everything is an idea. How, then, can giving and losing be associated?» — T-5.I.2: los tres enunciados con que el Curso resume esa economía, y la pregunta con que la cierra.

«The Holy Spirit is in your right mind, as He was in mine. The Bible says, “May the mind be in you that was also in Christ Jesus,” and uses this as a blessing. It is the blessing of miracle-mindedness. It asks that you may think as I thought, joining with me in Christ thinking.» — T-5.I.3: la voz del Curso cita la frase paulina y la lee como bendición de mentalidad milagrosa, pidiendo que se piense como ella dice haber pensado.

«The Holy Spirit is the only part of the Holy Trinity that has a symbolic function. He is referred to as the Healer, the Comforter and the Guide. He is also described as something “separate,” apart from the Father and from the Son. I myself said, “If I go I will send you another Comforter and he will abide with you.”» — T-5.I.4: el Espíritu Santo se declara la única parte de la Trinidad con función simbólica, y la voz del Curso se atribuye en primera persona la promesa del Consolador.

«As a man and also one of God’s creations, my right thinking, which came from the Holy Spirit or the Universal Inspiration, taught me first and foremost that this Inspiration is for all. I could not have It myself without knowing this.» — el mismo T-5.I.4: la voz del Curso se llama hombre y criatura de Dios, y dice que lo primero que le enseñó la Inspiración fue que es para todos.

«Everything the ego perceives is a separate whole, without the relationships that imply being. The ego is thus against communication, except insofar as it is utilized to establish separateness rather than to abolish it. The communication system of the ego is based on its own thought system, as is everything else it dictates. Its communication is controlled by its need to protect itself, and it will disrupt communication when it experiences threat.» — T-4.VII.2: el ego se declara contrario a la comunicación salvo para fijar separación, y su sistema, gobernado por la necesidad de protegerse.

«Revelation is not enough, because it is only communication from God. God does not need revelation returned to Him, which would clearly be impossible,» — T-4.VII.7: la revelación se declara de un solo sentido y a la vez insuficiente; el tramo se corta al cambiar de plana.

«If you share a physical possession, you do divide its ownership. If you share an idea, however, you do not lessen it. All of it is still yours although all of it» — T-5.I.1: la diferencia entre compartir una cosa y compartir una idea sostiene toda la economía del Curso; el tramo se corta al cambiar de plana.

«has been given away. Further, if the one to whom you give it accepts it as his, he reinforces it in your mind and thus increases it. If you can accept the concept that the world is one of ideas, the whole belief in the false association the ego makes between giving and losing is gone.» — continuación en la plana siguiente: quien acepta la idea la refuerza en la mente del que la dio, y con eso cae la asociación entre dar y perder.

«The Voice of the Holy Spirit is the Call to Atonement, or the restoration of the integrity of the mind. When the Atonement is complete and the whole Sonship is healed there will be no Call to return. But what God creates is eternal. The Holy Spirit will remain with the Sons of God, to bless their creations and keep them in the light of joy.» — T-5.I.5: el Espíritu Santo se data en la separación misma y se declara permanente aun cuando cese la llamada.

«Healing is not creating; it is reparation. The Holy Spirit promotes healing by looking beyond it to what the children of God were before healing was needed, and will be when they have been healed. This alteration of the time sequence should be quite familiar, because it is very similar to the shift in the perception of time that the miracle introduces. The Holy Spirit is the motivation for miracle-mindedness; the decision to heal the separation by letting it go.» — abre la sección II (T-5.II.1): curar se separa de crear, y el Espíritu Santo mira más allá de la curación a lo que se era antes de necesitarla.

«Your will is still in you because God placed it in your mind, and although you can keep it asleep you cannot obliterate it. God Himself keeps your will alive by transmitting it from His Mind to yours as long as there is time. The miracle itself is a reflection of this union of Will between Father and Son.» — el mismo T-5.II.1 declara la voluntad dormible y no borrable, mantenida viva por transmisión mientras haya tiempo.

«The mind had no calling until the separation, because before that it had only being, and would not have understood the Call to right thinking. The Holy Spirit is God’s Answer to the separation; the means by which the Atonement heals until the whole mind returns to creating.» — T-5.II.2: la vocación se data en la separación, porque antes solo había ser y no se habría entendido la llamada.

«When the ego was made, God placed in the mind the Call to joy. This Call is so strong that the ego always dissolves at Its sound. That is why you must choose to hear one of two voices within you. One you made yourself, and that one is not of God. But the other is given you by God, Who asks you only to listen to it.» — T-5.II.3: las dos voces se declaran una hecha por uno mismo y otra dada, y el ego, disuelto por el solo sonido de la segunda.

«It is possible even in this world to hear only that Voice and no other. It takes effort and great willingness to learn. It is the final lesson that I learned, and God’s Sons are as equal as learners as they are as Sons.» — el mismo T-5.II.3: la voz del Curso declara en primera persona que oír solo esa Voz fue la última lección que aprendió, y iguala a todos como aprendices.

«God does not guide, because He can share only perfect knowledge. Guidance is evaluative, because it implies there is a right way and also a wrong way, one to be chosen and the other to be avoided. By choosing one you give up the other. The choice for the Holy Spirit is the choice for God. God is not in you in a literal sense; you are part of Him. When you chose to leave Him He gave you a Voice to speak for Him because He could no longer share His knowledge with you without hindrance. Direct communication was broken because you had made another voice.» — T-5.II.5: se le niega a Dios el guiar, porque guiar es evaluar; la Voz se declara dada solo después de romperse la comunicación directa.

«The Holy Spirit calls you both to remember and to forget. You have chosen to be in a state of opposition in which opposites are possible. As a result, there are choices you must make. In the holy state the will is free, so that its creative power is unlimited and choice is meaningless. Freedom to choose is the same power as freedom to create, but its application is different. Choosing depends on a split mind.» — T-5.II.6: la libertad de elegir se iguala en poder a la de crear y se distingue en aplicación, y la elección se declara dependiente de una mente dividida.

«The Voice of the Holy Spirit does not command, because It is incapable of arrogance. It does not demand, because It does not seek control. It does not overcome, because It does not attack. It merely reminds.» — T-5.II.7: la Voz se define por lo que no hace, mandar, exigir y vencer, y por lo único que hace, recordar.

«The Voice for God is always quiet, because It speaks of peace. Peace is stronger than war because it heals. War is division, not increase. No one gains from strife. What profiteth it a man if he gain the whole world and lose his own soul? If you listen to the wrong voice you have lost sight of your soul. You cannot lose it, but you can not know it. It is therefore “lost” to you until you choose right.» — el mismo T-5.II.7: la paz se declara más fuerte que la guerra por curar, y la frase evangélica sobre ganar el mundo y perder el alma se lee como pérdida de vista, no de posesión.

«The Voice for God comes from your own altars to Him. These altars are not things; they are devotions. Yet you have other devotions now. Your divided devotion has given you the two voices, and you must choose at which altar you want to serve. The call you answer now is an evaluation because it is a decision. The decision is very simple. It is made on the basis of which call is worth more to you.» — T-5.II.8: los altares se declaran devociones y no cosas, y la elección entre las dos voces se reduce a cuál llamada vale más.

«My mind will always be like yours, because we were created as equals. It was only my decision that gave me all power in Heaven and earth. My only gift to you is to help you make the same decision. This decision is the choice to share it, because the decision itself is the decision to share. It is made by giving, and is therefore the one choice that resembles true creation. I am your model for decision.» — T-5.II.9: la voz del Curso atribuye todo su poder a una decisión y no a su naturaleza, y se ofrece como modelo de esa decisión.

«You are the light of the world with me. Rest does not come from sleeping but from waking. The Holy Spirit is the Call to awaken and be glad. The world is very tired, because it is the idea of weariness. Our task is the joyous one of waking it to the Call for God.» — T-5.II.10: el descanso se hace venir del despertar y no del dormir, y el mundo se declara la idea misma del cansancio.

«Remember that “yoke” means “join together,” and “burden” means “message.” Let us restate “My yoke is easy and my burden light” in this way; “Let us join together, for my message is light.”» — T-5.II.11: la voz del Curso reescribe su propia frase evangélica del yugo y la carga glosando las dos palabras.

«I have enjoined you to behave as I behaved, but we must respond to the same Mind to do this. This Mind is the Holy Spirit, Whose Will is for God always. He teaches you how to keep me as the model for your thought, and to behave like me as a result. The power of our joint motivation is beyond belief, but not beyond accomplishment. What we can accomplish together has no limits, because the Call for God is the Call to the unlimited.» — T-5.II.12: imitar la conducta se declara insuficiente sin responder a la misma Mente.

«The way to recognize your brother is by recognizing the Holy Spirit in him. I have already said that the Holy Spirit is the Bridge for the transfer of perception to knowledge, so we can use the terms as if they were related, because in His Mind they are. This relationship must be in His Mind because, unless it were, the separation between the two ways of thinking would not be open to healing. He is part of the Holy Trinity, because His Mind is partly yours and also partly God’s. This needs clarification, not in statement but in experience.» — abre la sección III (T-5.III.1): el Espíritu Santo se llama puente entre percepción y conocimiento, y su lugar en la Trinidad se funda en que su Mente es en parte del oyente y en parte de Dios.

«The Holy Spirit is the idea of healing. Being thought, the idea gains as it is shared. Being the Call for God, it is also the idea of God. Since you are part of God it is also the idea of yourself, as well as of all His creations. The idea of the Holy Spirit shares the property of other ideas because it follows the laws of the universe of which it is a part. It is strengthened by being given away. It increases in you as you give it to your brother. Your brother does not have to be aware of the Holy Spirit in himself or in you for this miracle to occur. He may have dissociated the Call for God, just as you have.» — T-5.III.2: la idea de curación sigue la ley de las ideas, que se fortalecen al darse, y no exige que el otro sepa de ella.

«God honored even the miscreations of His children because they had made them. But He also blessed His children with a way of» — T-5.I.6: Dios honra lo mal creado por haberlo hecho sus hijos; el tramo se corta al cambiar de plana.

«The Holy Spirit is the Mind of the Atonement. He represents a state of mind close enough to One-mindedness that transfer to it is at last possible. Perception is not knowledge, but it can be transferred to knowledge, or cross over into it. It might even be more helpful here to use the literal meaning of transferred or “carried over,” since the last step is taken by God.» — continuación en la plana siguiente: la percepción se declara transferible al conocimiento, y el Curso prefiere el sentido literal de *llevado al otro lado* porque el último paso lo da Dios.

«There are two diametrically opposed ways of seeing your brother. They must both be in your mind, because you are the perceiver. They must also be in his, because you are perceiving him. See him through the Holy Spirit in his mind, and you will recognize Him in yours. What you acknowledge in your brother you are acknowledging in yourself, and what you share you strengthen.» — T-5.III.3: los dos modos de ver al hermano se declaran los dos en la mente del que mira, y lo reconocido en el otro, reconocido en uno.

«The Voice of the Holy Spirit is weak in you. That is why you must share It. It must be increased in strength before you can hear It. It is impossible to hear It in yourself while It is so weak in your mind. It is not weak in Itself, but It is limited by your unwillingness to hear It. If you make the mistake of looking for the Holy Spirit in yourself alone your thoughts will frighten you because, by adopting the ego’s viewpoint, you are undertaking an ego-alien journey with the ego as guide. This is bound to produce fear.» — T-5.III.4: la Voz se declara débil no en sí sino por falta de disposición a oírla, y buscarla a solas se declara viaje con el ego por guía.

«Delay is of the ego, because time is its concept. Both time and delay are meaningless in eternity. I have said before that the Holy Spirit is God’s Answer to the ego. Everything of which the Holy Spirit reminds you is in direct opposition to the ego’s notions, because true and false perceptions are themselves opposed. The Holy Spirit has the task of undoing what the ego has made. He undoes it at the same level on which the ego operates, or the mind would be unable to understand the change.» — T-5.III.5: la demora se adjudica al ego junto con el tiempo, y se declara que el Espíritu Santo deshace en el mismo nivel en que el ego obra.

«Eternity is an idea of God, so the Holy Spirit understands it perfectly. Time is a belief of the ego, so the lower mind, which is the ego’s domain, accepts it without question. The only aspect of time that is eternal is now.» — T-5.III.6: tiempo y eternidad se reparten entre las dos mentes, y del tiempo solo el ahora se declara eterno.

«His ability to deal with symbols enables Him to work with the ego’s beliefs in its own language. His ability to look beyond symbols into eternity enables Him to understand the laws of God, for which He speaks. He can therefore perform the function of reinterpreting what the ego makes, not by destruction but by understanding.» — T-5.III.7: el Espíritu Santo se declara mediador por poder hablar las dos lenguas, la del símbolo y la de la eternidad, y reinterpretar sin destruir.

«You cannot understand yourself alone. This is because you have no meaning apart from your rightful place in the Sonship, and the rightful place of the Sonship is God. This is your life, your eternity and your Self. It is of this that the Holy Spirit reminds you. It is this that the Holy Spirit sees. This vision frightens the ego because it is so calm. Peace is the ego’s greatest enemy because, according to its interpretation of reality, war is the guarantee of its survival.» — T-5.III.8: no hay sentido propio fuera del lugar en la Filiación, y la paz se declara el mayor enemigo del ego.

«Perception derives meaning from relationships. Those you accept are the foundations of your beliefs. The separation is merely another term for a split mind. The ego is the symbol of separation, just as the Holy Spirit is the symbol of peace. What you perceive in others you are strengthening in yourself. You may let your mind misperceive, but the Holy Spirit lets your mind reinterpret its own misperceptions.» — T-5.III.9: el ego y el Espíritu Santo se declaran símbolos, de la separación y de la paz, y lo percibido en otros, fortalecido en uno.

«The Holy Spirit is the perfect Teacher. He uses only what your mind already understands to teach you that you do not understand it.» — T-5.III.10: el método que se atribuye al maestro perfecto es usar solo lo que la mente ya entiende para mostrarle que no lo entiende.

«sees the world as a teaching device for bringing you home. The Holy Spirit must perceive time, and reinterpret it into the timeless. He must work through opposites, because He must work with and for a mind that is in opposition.» — T-5.III.11: el mundo hecho por el ego se reinterpreta como instrumento de enseñanza, y el trabajo por opuestos se justifica por la mente a la que se dirige; el tramo arranca a media frase porque la anterior cierra la plana 107.

«What fear has hidden still is part of you. Joining the Atonement is the way out of fear. The Holy Spirit will help you reinterpret everything that you perceive as fearful, and teach you that only what is loving is true. Truth is beyond your ability to destroy, but entirely within your ability to accept. It belongs to you because, as an extension of God, you created it with Him. It is yours because it is part of you, just as you are part of God because He created you. Nothing that is good can be lost because it comes from the Holy Spirit, the Voice for creation. Nothing that is not good was ever created, and therefore cannot be protected.» — abre la sección IV (T-5.IV.1): lo escondido por el miedo se declara todavía propio, y lo que no es bueno, nunca creado y por tanto no protegible.

«What the ego makes it keeps to itself, and so it is without strength. Its existence is unshared. It does not die; it was merely never born. Physical birth is not a beginning; it is a continuing. Everything that continues has already been born.» — T-5.IV.2: el ego se declara sin fuerza por no compartir, y el nacimiento físico se lee como continuación y no como comienzo.

«You cannot cancel out your past errors alone. They will not disappear from your mind without the Atonement, a remedy not of your making. The Atonement must be understood as a pure act of sharing. That is what I meant when I said it is possible even in this world to listen to one Voice.» — el mismo T-5.IV.2 declara la Expiación remedio no fabricado por quien lo necesita, y acto puro de compartir.

«Ideas of the spirit do not leave the mind that thinks them, nor can they conflict with each other. However, ideas of the ego can conflict because they occur at different levels and also include opposite thoughts at the same level. It is impossible to share opposing thoughts.» — T-5.IV.3: las ideas del espíritu se declaran incapaces de conflicto entre sí, y las del ego, capaces por ocurrir en niveles distintos.

«The rest remains with you until the Holy Spirit has reinterpreted them in the light of the Kingdom, making them, too, worthy of being shared. When they have been sufficiently purified He lets you give them away. The decision to share them is their purification.» — el mismo T-5.IV.3 pone la purificación en la decisión misma de compartir, no en un paso previo.

«I heard one Voice because I understood that I could not atone for myself alone. Listening to one Voice implies the decision to share It in order to hear It yourself. The Mind that was in me is still irresistibly drawn to every mind created by God, because God’s Wholeness is the Wholeness of His Son. You cannot be hurt, and do not want to show your brother anything except your wholeness. Show him that he cannot hurt you and hold nothing against him, or you hold it against yourself. This is the meaning of “turning the other cheek.”» — T-5.IV.4: la voz del Curso declara en primera persona por qué oyó una sola Voz, y reinterpreta la otra mejilla como no guardarle nada al hermano.

«Teaching is done in many ways, above all by example. Teaching should be healing, because it is the sharing of ideas and the recognition that to share ideas is to strengthen them. I cannot forget my need to teach what I have learned, which arose in me because I learned it. I call upon you to teach what you have learned, because by so doing you can depend on it. Make it dependable in my name because my name is the Name of God’s Son. What I learned I give you freely, and the Mind that was in me rejoices as you choose to hear it.» — T-5.IV.5: enseñar se declara sanar, porque compartir ideas las fortalece; la voz del Curso dice que enseña porque aprendió.

«The Holy Spirit atones in all of us by undoing, and thus lifts the burden you have placed in your mind. By following Him you are led back to God where you belong, and how can you find the way except by taking your brother with you? My part in the Atonement is not complete until you join it and give it away. As you teach so shall you learn. I will never leave you or forsake you, because to forsake you would be to forsake myself and God Who created me. You forsake yourself and God if you forsake any of your brothers.» — T-5.IV.6: la parte que la voz del Curso se atribuye en la Expiación se declara incompleta hasta que el oyente la dé a otros.

«The Atonement gives you the power of a healed mind, but the power to create is of God. Therefore, those who have been forgiven must devote themselves first to healing because, having received the idea of healing, they must give it to hold it. The full power of creation cannot be expressed as long as any of God’s ideas is withheld from the Kingdom.» — T-5.IV.7: los perdonados quedan obligados a curar, porque la idea recibida solo se retiene dándola, y el poder de crear se declara de Dios.

«I have saved all your kindnesses and every loving thought you ever had. I have purified them of the errors that hid their light, and kept them for you in their own perfect radiance. They are beyond destruction and beyond guilt.» — T-5.IV.8: la voz del Curso declara haber guardado y purificado los pensamientos amorosos del oyente; el tramo arranca a media frase porque la anterior cierra la plana 109.

«The ego’s purpose is fear, because only the fearful can be egotistic. The ego’s logic is as impeccable as that of the Holy Spirit, because your mind has the means at its disposal to side with Heaven or earth, as it elects. But again, remember that both are in you.» — abre la sección V (T-5.V.1): al ego se le atribuye un propósito, el miedo, y una lógica tan impecable como la del Espíritu Santo.

«If the ego is the symbol of the separation, it is also the symbol of guilt. Guilt is more than merely not of God. It is the symbol of attack on God. This is a totally meaningless concept except to the ego, but do not underestimate the power of the ego’s belief in it. This is the belief from which all guilt really stems.» — T-5.V.2: la culpa se declara símbolo del ataque a Dios, concepto que el Curso llama sin sentido salvo para el ego, y de ahí hace salir toda culpa.

«It represents a delusional system, and speaks for it. Listening to the ego’s voice means that you believe it is possible to attack God, and that a part of Him has been torn away by you. Fear of retaliation from without follows, because the severity of the guilt is so acute that it must be projected.» — el mismo T-5.V.3 declara al ego no cuerdo, y explica el miedo a la represalia por la severidad de la culpa que se proyecta.

«Whatever you accept into your mind has reality for you. It is your acceptance of it that makes it real. If you enthrone the ego in your mind, your allowing it to enter makes it your reality. This is because the mind is capable of creating reality or making illusions. I said before that you must learn to think with God. To think with Him is to think like Him. This engenders joy, not guilt, because it is natural. Guilt is a sure sign that your thinking is unnatural.» — T-5.V.4: la realidad se hace depender de la aceptación, y la culpa se declara señal de pensamiento antinatural.

«The ego does not perceive sin as a lack of love, but as a positive act of assault. This is necessary to the ego’s survival because, as soon as you regard sin as a lack, you will automatically attempt to remedy the situation. And you will succeed. The ego regards this as doom, but you must learn to regard it as freedom.» — el mismo T-5.V.4 explica por qué al ego le conviene ver el pecado como acto y no como carencia: una carencia se remediaría.

«The guiltless mind cannot suffer. Being sane, the mind heals the body because it has been healed. The sane mind cannot conceive of illness because it cannot conceive of attacking anyone or anything. I said before that illness is a form of magic. It might be better to say that it is a form of magical solution. The ego believes that by punishing itself it will mitigate the punishment of God. Yet even in this it is arrogant. It attributes to God a punishing intent, and then takes this intent as its own prerogative. It tries to usurp all the functions of God as it perceives them, because it recognizes that only total allegiance can be trusted.» — T-5.V.5: la enfermedad se llama solución mágica, y al ego se le atribuye castigarse para mitigar el castigo de Dios, atribuyéndole antes esa intención.

«The Holy Spirit, like the ego, is a decision. Together they constitute all the alternatives the mind can accept and obey. The Holy Spirit and the ego are the only choices open to you. God created one, and so you cannot eradicate it. You made the other, and so you can.» — T-5.V.6: las dos alternativas se declaran decisiones y las únicas abiertas, con la asimetría de que una es creada y la otra hecha.

«Irrational thought is disordered thought. God Himself orders your thought because your thought was created by Him. Guilt feelings are always a sign that you do not know this. They also show that you believe you can think apart from God, and want to. Every disordered thought is attended by guilt at its inception, and maintained by guilt in its continuance. Guilt is inescapable by those who believe they order their own thoughts, and must therefore obey their dictates. This makes them feel responsible for their errors without recognizing that, by accepting this responsibility, they are reacting irresponsibly.» — T-5.V.7: la culpa se declara señal de creer que se ordenan los propios pensamientos, y aceptar esa responsabilidad se llama reacción irresponsable.

«The purpose of the Atonement is to save the past in purified form only. If you accept the remedy for disordered thought, a remedy whose efficacy is beyond doubt, how can its symptoms remain?» — el mismo T-5.V.7 da la finalidad que atribuye a la Expiación: salvar el pasado solo en forma purificada.

«The continuing decision to remain separated is the only possible reason for continuing guilt feelings. We have said this before, but did not emphasize the destructive results of the decision. Any decision of the mind will affect both behavior and experience. What you want you expect. This is not delusional. Your mind does make your future, and it will turn it back to full creation at any minute if it accepts the Atonement first. It will also return to full creation the instant it has done so. Having given up its disordered thought, the proper ordering of thought becomes quite apparent.» — T-5.V.8: la culpa persistente se explica por la decisión continuada de seguir separado, y la mente se declara hacedora del propio futuro.

«God in His knowledge is not waiting, but His Kingdom is bereft while you wait. All the Sons of God are waiting for your return, just as you are waiting for theirs. Delay does not matter in eternity, but it is tragic in time. You have elected to be in time rather than eternity, and therefore believe you are in time. Yet your election is both free and alterable. You do not belong in time. Your place is only in eternity, where God Himself placed you forever.» — abre la sección VI (T-5.VI.1): la demora se declara indiferente en la eternidad y trágica en el tiempo, y la elección de estar en el tiempo, libre y alterable.

«Guilt feelings are the preservers of time. They induce fears of retaliation or abandonment, and thus ensure that the future will be like the past. This is the ego’s continuity. It gives the ego a false sense of security by believing that you cannot escape from it. But you can and must. God offers you the continuity of eternity in exchange. When you choose to make this exchange, you will simultaneously exchange guilt for joy, viciousness for love, and pain for peace.» — T-5.VI.2: la culpa se declara garante de que el futuro repita el pasado, y eso se llama la continuidad del ego, cambiable por la de la eternidad.

«The ego speaks in judgment, and the Holy Spirit reverses its decision, much as a higher court has the power to reverse a lower court’s decisions in this world. The ego’s decisions are always wrong, because they are based on the error they were made to uphold. Nothing the ego perceives is interpreted correctly. Not only does the ego cite Scripture for its purpose, but it even interprets Scripture as a witness for itself.» — T-5.VI.4: el símil judicial de la corte superior que revoca, y la acusación de que el ego no solo cita la Escritura sino que la interpreta como testigo suyo.

«“As ye sow, so shall ye reap” He interprets to mean what you consider worth cultivating you will cultivate in yourself. Your judgment of what is worthy makes it worthy for you.» — T-5.VI.6: primera de las reinterpretaciones que el Curso atribuye al Espíritu Santo, sobre sembrar y cosechar.

«“Vengeance is mine, saith the Lord” is easily reinterpreted if you remember that ideas increase only by being shared. The statement emphasizes that vengeance cannot be shared. Give it therefore to the Holy Spirit, Who will undo it in you because it does not belong in your mind, which is part of God.» — T-5.VI.7: segunda reinterpretación, que hace de la venganza lo único que no puede compartirse porque las ideas crecen al compartirse.

«“I will visit the sins of the fathers unto the third and fourth generation,” as interpreted by the ego, is particularly vicious. It becomes merely an attempt to guarantee the ego’s own survival. To the Holy Spirit, the statement means that in later generations He can still reinterpret what former generations had misunderstood, and thus release the thoughts from the ability to produce fear.» — T-5.VI.8: tercera reinterpretación, que vuelve la visita de los pecados sobre las generaciones en ocasión de reinterpretar lo mal entendido antes.

«The ego is the part of the mind that believes in division. How could part of God detach itself without believing it is attacking Him? We spoke before of the authority problem as based on the concept of usurping God’s power. The ego believes that this is what you did because it believes that it is you. If you identify with the ego, you must perceive yourself as guilty. Whenever you respond to your» — T-5.V.3: el problema de la autoridad se enlaza con la culpa: si uno se identifica con el ego, se percibe culpable; el tramo se corta al cambiar de plana.

«The two voices speak for different interpretations of the same thing simultaneously; or almost simultaneously, for the ego always speaks first.» — T-5.VI.3: las dos voces se declaran simultáneas con una sola asimetría, que el ego habla primero.

«You need not fear the Higher Court will condemn you. It will merely dismiss the case against you. There can be no case against a child of God, and every witness to guilt in God’s creations is bearing false witness to God Himself. Appeal everything you believe gladly to God’s Own Higher Court, because it speaks for Him and therefore speaks truly. It will dismiss the case against you, however carefully you have built it up. The case may be fool-proof, but it is not God-proof.» — T-5.VI.10: el símil judicial se completa: la Corte no condena, sobresee; y el expediente construido contra uno se declara a prueba de tontos y no a prueba de Dios.

«When I said “I am come as a light into the world,” I meant that I came to share the light with you. Remember my reference to the ego’s dark glass, and remember also that I said, “Do not look there.” It is still true that where you look to find yourself is up to you. Your patience with your brother is your patience with yourself. Is not a child of God worth patience? I have shown you infinite patience because my will is that of our Father, from Whom I learned of infinite patience. His Voice was in me as It is in you, speaking for patience towards the Sonship in the Name of its Creator.» — T-5.VI.11: la voz del Curso glosa su propia frase evangélica como compartir la luz, y declara haber aprendido del Padre la paciencia infinita.

«Now you must learn that only infinite patience produces immediate effects. This is the way in which time is exchanged for eternity. Infinite patience calls upon infinite love, and by producing results now it renders time unnecessary. We have repeatedly said that time is a learning device to be abolished when it is no longer useful. The Holy Spirit, Who speaks for God in time, also knows that time is meaningless. He reminds you of this in every passing moment of time, because it is His special function to return you to eternity and remain to bless your creations there. He is the only blessing you can truly give, because He is truly blessed.» — T-5.VI.12: la paradoja con que el Curso cambia el tiempo por la eternidad, la paciencia infinita que rinde resultados ahora.

«Do you really believe you can make a voice that can drown out God’s? Do you really believe you can devise a thought system that can separate you from Him? Do you really believe you can plan for your safety and joy better than He can? You need be neither careful nor careless; you need merely cast your cares upon Him because He careth for you. You are His care because He loves you.» — abre la sección VII (T-5.VII.1) con tres preguntas encadenadas, y una fórmula bíblica por respuesta.

«There have been many healers who did not heal themselves. They have not moved mountains by their faith because their faith was not whole. Some of them have healed the sick at times, but they have not raised the dead. Unless the healer heals himself, he cannot believe that there is no order of difficulty in miracles. He has not learned that every mind God created is equally worthy of being healed because God created it whole. You are merely asked to return to God the mind as He created it. He asks you only for what He gave, knowing that this giving will heal you. Sanity is wholeness, and the sanity of your brothers is yours.» — T-5.VII.2: el Curso mide a los sanadores por la propia curación, y ata la fe entera a no creer que haya grados de dificultad en los milagros.

«Excluding yourself from the Atonement is the ego’s last-ditch defense of its own existence. It reflects both the ego’s need to separate, and your willingness to side with its separateness. This willingness means that you do not want to be healed.» — T-5.VII.3: excluirse de la Expiación se declara la última defensa del ego, y se lee como no querer ser curado.

«You have not been asked to work out the plan of salvation yourself because, as I told you before, the remedy could not be of your making. God Himself gave you the perfect Correction for everything you made that is not in accord with His holy Will. I am making His plan perfectly explicit to you, and will also tell you of your part in it, and how urgent it is to fulfill it. God weeps at the “sacrifice” of His children who believe they are lost to Him.» — T-5.VII.4: el remedio se declara no fabricable por quien lo necesita, y la voz del Curso dice estar haciendo explícito el plan y la parte que le toca al oyente.

«Whenever you are not wholly joyous, it is because you have reacted with a lack of love to one of God’s creations. Perceiving this as “sin” you become defensive because you expect attack. The decision to react in this way is yours, and can therefore be undone. It cannot be undone by repentance in the usual sense, because this implies guilt. If you allow yourself to feel guilty, you will reinforce the error rather than allow it to be undone for you.» — T-5.VII.5: el arrepentimiento en sentido corriente se declara inútil porque implica culpa, y la culpa refuerza el error en vez de deshacerlo.

«Decision cannot be difficult. This is obvious, if you realize that you must already have decided not to be wholly joyous if that is how you feel. Therefore, the first step in the undoing is to recognize that you actively decided wrongly, but can as actively decide otherwise. Be very firm with yourself in this, and keep yourself fully aware that the undoing process, which does not come from you, is nevertheless within you because God placed it there. Your part is merely to return your thinking to the point at which the error was made, and give it over to the Atonement in peace.» — T-5.VII.6: el primer paso del deshacer se declara reconocer la decisión activa que se tomó, con la parte propia reducida a volver al punto del error.

«I must have decided wrongly, because I am not at peace. I made the decision myself, but I can also decide otherwise. I want to decide otherwise, because I want to be at peace. I do not feel guilty, because the Holy Spirit will undo all the consequences of my wrong decision if I will let Him. I choose to let Him, by allowing Him to decide for God for me.» — la fórmula de cinco líneas con que cierra el capítulo 5 (T-5.VII.6), para decirse a uno mismo.

«You have been asked to take me as your model for learning, since an extreme example is a particularly helpful learning device. Everyone teaches, and teaches all the time. This is a responsibility you inevitably assume the moment you accept any premise at all, and no one can organize his life without some thought system. Once you have developed a thought system of any kind, you live by it and teach it. Your capacity for allegiance to a thought system may be misplaced, but it is still a form of faith and can be redirected.» — T-6.in.2: la voz del Curso se ofrece como ejemplo extremo por ser útil para aprender, y declara que todos enseñan siempre.

«For learning purposes, let us consider the crucifixion again. I did not dwell on it before because of the fearful connotations you may associate with it. The only emphasis laid upon it so far has been that it was not a form of punishment. Nothing, however, can be explained in negative terms only. There is a positive interpretation of the crucifixion that is wholly devoid of fear, and therefore wholly benign in what it teaches, if it is properly understood.» — abre la sección I (T-6.I.1): la voz del Curso anuncia una lectura positiva de la crucifixión y dice por qué no había entrado antes en ella.

«The real meaning of the crucifixion lies in the apparent intensity of the assault of some of the Sons of God upon another. This, of course, is impossible, and must be fully understood as impossible. Otherwise, I cannot serve as a model for learning.» — T-6.I.3: el sentido de la crucifixión se pone en lo aparente del asalto de unos Hijos de Dios a otro, y se declara imposible; sin eso la voz del Curso dice no poder servir de modelo.

«The message the crucifixion was intended to teach was that it is not necessary to perceive any form of assault in persecution, because you cannot be persecuted.» — T-6.I.4: el mensaje que se atribuye a la crucifixión se enuncia en negativo, y la ira se lee como equipararse uno con lo destructible.

«I have made it perfectly clear that I am like you and you are like me, but our fundamental equality can be demonstrated only through joint decision. You are free to perceive yourself as persecuted if you choose. When you do choose to react that way, however, you might remember that I was persecuted as the world judges, and did not share this evaluation for myself. And because I did not share it, I did not strengthen it. I therefore offered a different interpretation of attack, and one which I want to share with you. If you will believe it, you will help me teach it.» — T-6.I.5: la voz del Curso declara haber sido perseguida a juicio del mundo y no haber compartido esa evaluación, y de ahí saca otra interpretación del ataque.

«The relationship of anger to attack is obvious, but the relationship of anger to fear is not always so apparent. Anger always involves projection of separation, which must ultimately be accepted as one’s own responsibility, rather than being blamed on others. Anger cannot occur unless you believe that you have been attacked, that your attack is justified in return, and that you are in no way responsible for it.» — abre el capítulo 6 (T-6.in.1) desglosando la ira en tres premisas que el Curso llama irracionales.

«You cannot be attacked, attack has no justification, and you are responsible for what you believe.» — el mismo T-6.in.1 cierra negando las tres premisas en una sola línea.

«The crucifixion is nothing more than an extreme example. Its value, like the value of any teaching device, lies solely in the kind of learning it facilitates. It can be, and has been, misunderstood. This is only because the fearful are apt to perceive fearfully.» — T-6.I.2: la crucifixión se declara recurso didáctico cuyo valor está en lo que facilita aprender.

«I have also told you that the crucifixion was the last useless journey the Sonship need take, and that it represents release from fear to anyone who understands it. While I emphasized only the resurrection before, the purpose of the crucifixion and how it actually led to the resurrection was not clarified then. Nevertheless, it has a definite contribution to make to your own life, and if you will consider it without fear, it will help you understand your own role as a teacher.» — el mismo T-6.I.2 la nombra el último viaje inútil de la Filiación y anuncia que va a explicar cómo llevó a la resurrección.

«Atonement, if the word “perish” is understood as “be undone.” Every loveless thought must be undone, a word the ego cannot even understand. To the ego, to be undone means to be destroyed.» — T-5.VI.9: cuarta de las reinterpretaciones, que cambia *perecer* por *deshacerse*, palabra que el Curso declara incomprensible para el ego. El tramo arranca a media frase porque el troceo reemite la marca de la plana 113 al abrir chunk y corta ahí el párrafo.

«Rather, teach your own perfect immunity, which is the truth in you, and realize that it cannot be assailed. Do not try to protect it yourself, or you are believing that it is assailable. You are not asked to be crucified, which was part of my own teaching contribution. You are merely asked to follow my example in the face of much less extreme temptations to misperceive, and not to accept them as false justifications for anger. There can be no justification for the unjustifiable.» — T-6.I.6: la voz del Curso declara que no se pide repetir la cruz sino seguir el ejemplo en tentaciones menores, y niega toda justificación de la ira.

«Your resurrection is your reawakening. I am the model for rebirth, but rebirth itself is merely the dawning on your mind of what is already in it. God placed it there Himself, and so it is true forever. I believed in it, and therefore accepted it as true for me. Help me to teach it to our brothers in the name of the Kingdom of God, but first believe that it is true for you, or you will teach amiss.» — T-6.I.7: la resurrección se reinterpreta como despertar, y el renacimiento, como amanecer en la mente de lo que ya estaba en ella.

«My brothers slept during the so-called “agony in the garden,” but I could not be angry with them because I knew I could not be abandoned.» — el mismo T-6.I.7 nombra la agonía del huerto y explica la falta de ira por saberse imposible el abandono.

«I am sorry when my brothers do not share my decision to hear only one Voice, because it weakens them as teachers and as learners. Yet I know they cannot really betray themselves or me, and that it is still on them that I must build my church. There is no choice in this, because only you can be the foundation of God’s church.» — T-6.I.8: la voz del Curso reclama la frase evangélica sobre edificar su iglesia y la aplica al oyente mismo, no a una institución.

«A church is where an altar is, and the presence of the altar is what makes the church holy. A church that does not inspire love has a hidden altar that is not serving the purpose for which God intended it. I must found His church on you, because those who accept me as a model are literally my disciples. Disciples are followers, and if the model they follow has chosen to save them pain in all respects, they are unwise not to follow him.» — el mismo T-6.I.8 define la iglesia por el altar y no por el edificio, y llama discípulos a los que aceptan ese modelo.

«I elected, for your sake and mine, to demonstrate that the most outrageous assault, as judged by the ego, does not matter. As the world judges these things, but not as God knows them, I was betrayed, abandoned, beaten, torn, and finally killed. It was clear that this was only because of the projection of others onto me, since I had not harmed anyone and had healed many.» — T-6.I.9: la voz del Curso enumera en primera persona lo que dice haber padecido y lo atribuye a la proyección ajena.

«We are still equal as learners, although we do not need to have equal experiences. The Holy Spirit is glad when you can learn from mine, and be reawakened by them. That is their only purpose, and that is the only way in which I can be perceived as the way, the truth and the life. When you hear only one Voice you are never called on to sacrifice. On the contrary, by being able to hear the Holy Spirit in others you can learn from their experiences, and can gain from them without experiencing them directly yourself. That is because the Holy Spirit is One, and anyone who listens is inevitably led to demonstrate His way for all.» — T-6.I.10: la voz del Curso reinterpreta la fórmula del camino, la verdad y la vida como poder aprender de su experiencia sin repetirla.

«The crucifixion cannot be shared because it is the symbol of projection, but the resurrection is the symbol of sharing because the reawakening of every Son of God is necessary to enable the Sonship to know its Wholeness. Only this is knowledge.» — T-6.I.12: crucifixión y resurrección se reparten como símbolos de proyección y de compartir.

«The message of the crucifixion is perfectly clear: Teach only love, for that is what you are.» — T-6.I.13: el mensaje entero de la crucifixión reducido por el Curso a una sola línea.

«If you interpret the crucifixion in any other way, you are using it as a weapon for assault rather than as the call for peace for which it was intended. The Apostles often misunderstood it, and for the same reason that anyone misunderstands it. Their own imperfect love made them vulnerable to projection, and out of their own fear they spoke of the “wrath of God” as His retaliatory weapon. Nor could they speak of the crucifixion entirely without anger, because their sense of guilt had made them angry.» — T-6.I.14: la voz del Curso adjudica a los Apóstoles la incomprensión y de su culpa hace salir el hablar de la ira de Dios.

«These are some of the examples of upside-down thinking in the New Testament, although its gospel is really only the message of love. If the Apostles had not felt guilty, they never could have quoted me as saying, “I come not to bring peace but a sword.” This is clearly the opposite of everything I taught. Nor could they have described my reactions to Judas as they did, if they had really understood me. I could not have said, “Betrayest thou the Son of man with a kiss?” unless I believed in betrayal. The whole message of the crucifixion was simply that I did not.» — T-6.I.15: la voz del Curso niega en primera persona dos frases que los evangelios le atribuyen, y explica por qué no pudo decirlas.

«Judas was my brother and a Son of God, as much a part of the Sonship as myself. Was it likely that I would condemn him when I was ready to demonstrate that condemnation is impossible?» — el mismo T-6.I.15 llama hermano a Judas y niega haberlo condenado, con la pregunta que lo funda.

«As you read the teachings of the Apostles, remember that I told them myself that there was much they would understand later, because they were not wholly ready to follow me at the time. I do not want you to allow any fear to enter into the thought system toward which I am guiding you. I do not call for martyrs but for teachers.» — T-6.I.16: la voz del Curso acota de antemano la lectura de los Apóstoles y niega pedir mártires.

«No one is punished for sins, and the Sons of God are not sinners. Any concept of punishment involves the projection of blame, and reinforces the idea that blame is justified. The result is a lesson in blame, for all behavior teaches the beliefs that motivate it. The crucifixion was the result of clearly opposed thought systems; the perfect symbol of the “conflict” between the ego and the Son of God. This conflict seems just as real now, and its lessons must be learned now as well as then.» — el mismo T-6.I.16 niega el castigo por pecados, y hace de la crucifixión el símbolo perfecto del conflicto entre el ego y el Hijo de Dios.

«I do not need gratitude, but you need to develop your weakened ability to be grateful, or you cannot appreciate God. He does not need your appreciation, but you do. You cannot love what you do not appreciate, for fear makes appreciation impossible. When you are afraid of what you are you do not appreciate it, and will therefore reject it. As a result, you will teach rejection.» — T-6.I.17: la voz del Curso niega necesitar gratitud y la declara necesidad del que la da.

«What you project you disown, and therefore do not believe is yours. You are excluding yourself by the very judgment that you are different from the one on whom you project. Since you have also judged against what you project, you continue to attack it because you continue to keep it separated. By doing this unconsciously, you try to keep the fact that you attacked yourself out of awareness, and thus imagine that you have made yourself safe.» — T-6.II.2: la proyección se define por lo que hace con el juicio, excluirse uno mismo al juzgar distinto al otro.

«Yet projection will always hurt you. It reinforces your belief in your own split mind, and its only purpose is to keep the separation going. It is solely a device of the ego to make you feel different from your brothers and separated from them. The ego justifies this on the grounds that it makes you seem “better” than they are, thus obscuring your equality with them still further. Projection and attack are inevitably related, because projection is always a means of justifying attack. Anger without projection is impossible.» — T-6.II.3: la proyección se declara medio de justificar el ataque, y la ira, imposible sin ella.

«Every ability of the ego has a better use, because its abilities are directed by the mind, which has a better Voice. The Holy Spirit extends and the ego projects. As their goals are opposed, so is the result.» — T-6.II.4: la fórmula que separa las dos operaciones: el Espíritu Santo extiende y el ego proyecta.

«How else can you find joy in a joyless place except by realizing that you are not there? You cannot be anywhere God did not put you, and God created you as part of Him. That is both where you are and what you are. It is completely unalterable. It is total inclusion. You cannot change it now or ever. It is forever true. It is not a belief, but a Fact.» — T-6.II.6: la felicidad en el mundo se hace depender de reconocer que no se está en él, y el estar en Dios se declara hecho y no creencia.

«You are not persecuted, nor was I. You are not asked to repeat my experiences because the Holy Spirit, Whom we share, makes this unnecessary. To use my experiences constructively, however, you must still follow my example in how to perceive them. My brothers and yours are constantly engaged in justifying the unjustifiable.» — T-6.I.11: la voz del Curso niega la persecución para sí y para el oyente, y declara innecesario repetir su experiencia.

«My one lesson, which I must teach as I learned it, is that no perception that is out of accord with the judgment of the Holy Spirit can be justified. I undertook to show this was true in an extreme case, merely because it would serve as a good teaching aid to those whose temptation to give in to anger and assault would not be so extreme. I will with God that none of His Sons should suffer.» — el mismo T-6.I.11 enuncia la lección única que dice enseñar, y la razón de haberla mostrado en un caso extremo.

«God created His Sons by extending His Thought, and retaining the extensions of His Thought in His Mind. All His Thoughts are thus perfectly united within themselves and with each other. The Holy Spirit enables you to perceive this wholeness now. God created you to create. You cannot extend His Kingdom until you know of its wholeness.» — T-6.II.8: la creación se describe como extensión del Pensamiento retenida en la Mente que la extiende, y de ahí la unidad de todo lo creado.

«Thoughts begin in the mind of the thinker, from which they reach outward. This is as true of God’s Thinking as it is of yours. Because your mind is split, you can perceive as well as think. Yet perception cannot escape the basic laws of mind. You perceive from your mind and project your perceptions outward. Although perception of any kind is unreal, you made it and the Holy Spirit can therefore use it well. He can inspire perception and lead it toward God.» — T-6.II.9: la ley de que el pensamiento no sale de la mente que lo piensa se aplica igual a Dios y al oyente, y la percepción, aunque irreal, se declara utilizable.

«The Holy Spirit uses time, but does not believe in it. Coming from God He uses everything for good, but He does not believe in what is not true. Since the Holy Spirit is in your mind, your mind can also believe only what is true. The Holy Spirit can speak only for this, because He speaks for God. He tells you to return your whole» — T-6.II.10: el Espíritu Santo se declara usuario del tiempo sin creer en él; el tramo se corta al cambiar de plana.

«mind to God, because it has never left Him. If it has never left Him, you need only perceive it as it is to be returned. The full awareness of the Atonement, then, is the recognition that the separation never occurred. The ego cannot prevail against this because it is an explicit statement that the ego never occurred.» — continuación en la plana siguiente: la consciencia plena de la Expiación se declara el reconocimiento de que la separación nunca ocurrió, y con ella el ego tampoco.

«The ego can accept the idea that return is necessary because it can so easily make the idea seem difficult. Yet the Holy Spirit tells you that even return is unnecessary, because what never happened cannot be difficult. However, you can make the idea of return both necessary and difficult. Yet it is surely clear that the perfect need nothing, and you cannot experience perfection as a difficult accomplishment, because that is what you are.» — T-6.II.11: hasta el regreso se declara innecesario, porque lo que no ocurrió no puede costar; la perfección no se experimenta como logro difícil.

«The difference between the ego’s projection and the Holy Spirit’s extension is very simple. The ego projects to exclude, and therefore to deceive. The Holy Spirit extends by recognizing Himself in every mind, and thus perceives them as one. Nothing conflicts in this perception, because what the Holy Spirit perceives is all the same.» — T-6.II.12: la diferencia entre proyectar y extender se enuncia en dos líneas, por lo que cada operación hace con la exclusión.

«The Holy Spirit was given you with perfect impartiality, and only by recognizing Him impartially can you recognize Him at all. The ego is legion, but the Holy Spirit is One. No darkness abides anywhere in the Kingdom, but your part is only to allow no darkness to abide in your own mind. This alignment with light is unlimited, because it is in alignment with the light of the world.» — T-6.II.13: la imparcialidad se declara condición para reconocerlo, y se contrapone el ego, que es legión, al Espíritu Santo, que es uno.

«You have taught yourself to believe that you are not what you are. You cannot teach what you have not learned, and what you teach you strengthen in yourself because you are sharing it. Every lesson you teach you are learning.» — T-6.III.1: enseñar y aprender se declaran la misma operación, y lo enseñado se fortalece en quien lo enseña por compartirlo.

«That is why you must teach only one lesson. If you are to be conflict-free yourself, you must learn only from the Holy Spirit and teach only by Him. You are only love, but when you deny this, you make what you are something you must learn to remember. I said before that the message of the crucifixion was, “Teach only love, for that is what you are.” This is the one lesson that is perfectly unified, because it is the only lesson that is one. Only by teaching it can you learn it. “As you teach so will you learn.” If that is true, and it is true indeed, do not forget that what you teach is teaching you. And what you project or extend you believe.» — T-6.III.2: la lección única se identifica con el mensaje de la crucifixión, y se declara la única que es una.

«The only safety lies in extending the Holy Spirit, because as you see His gentleness in others your own mind perceives itself as totally harmless. Once it can accept this fully, it sees no need to protect itself. The protection of God then dawns upon it, assuring it that it is perfectly safe forever. The perfectly safe are wholly benign. They bless because they know that they are blessed. Without anxiety the mind is wholly kind, and because it extends beneficence it is beneficent. Safety is the complete relinquishment of attack.» — T-6.III.3: la seguridad se define por la renuncia completa al ataque, sin componendas, y los perfectamente seguros se declaran benignos.

«Since you cannot not teach, your salvation lies in teaching the exact opposite of everything the ego believes. This is how you will learn the truth that will set you free, and will keep you free as others learn it of you. The only way to have peace is to teach peace. By teaching peace you must learn it yourself, because you cannot teach what you still dissociate. Only thus can you win back the knowledge that you threw away. An idea that you share you must have. It awakens in your mind through the conviction of teaching it. Everything you teach you are learning. Teach only love, and learn that love is yours and you are love.» — T-6.III.4: la enseñanza se declara inevitable, y por eso la salvación se pone en enseñar lo contrario de lo que el ego cree.

«The ego, then, raised the first question that was ever asked, but one it can never answer. That question, “What are you?” was the beginning of doubt.» — T-6.IV.2: la pregunta por lo que uno es se declara la primera jamás formulada y el comienzo de la duda, hecha por quien no puede responderla.

«You cannot understand the conflict until you fully understand the basic fact that the ego cannot know anything. The Holy Spirit does not speak first, but He always answers. Everyone has called upon Him for help at one time or another and in one way or another, and has been answered. Since the Holy Spirit answers truly He answers for all time, which means that everyone has the answer now.» — T-6.IV.3: el Espíritu Santo se declara incapaz de hablar primero y capaz de responder siempre, y por responder fuera del tiempo, ya respondido a todos.

«Perceiving something alien to itself in your mind, the ego turns to the body as its ally, because the body is not part of you. This makes the body the ego’s friend. It is an alliance frankly based on separation. If you side with this alliance you will be afraid, because you are siding with an alliance of fear.» — T-6.IV.4: la alianza del ego con el cuerpo se declara fundada en la separación, y el cuerpo, aliado por no ser parte del oyente.

«The ego, which is not real, attempts to persuade the mind, which is real, that the mind is the ego’s learning device; and further, that the body is more real than the mind is. No one in his right mind could possibly believe this, and no one in his right mind does believe it.» — T-6.IV.5: el Curso resume la inversión que atribuye al ego, que lo irreal persuada a lo real de ser su instrumento.

«Remember that the Holy Spirit is the Answer, not the question. The ego always speaks first. It is capricious and does not mean its maker well. It believes, and correctly, that its maker may withdraw his support from it at any moment. If it meant you well it would be glad, as the Holy Spirit will be glad when He has brought you home and you no longer need His guidance. The ego does not regard» — abre la sección IV (T-6.IV.1): el Espíritu Santo se declara respuesta y no pregunta, y el ego, el que habla primero; el tramo se corta al cambiar de plana.

«Hear, then, the one answer of the Holy Spirit to all the questions the ego raises: You are a child of God, a priceless part of His Kingdom, which He created as part of Him. Nothing else exists and only this is real. You have chosen a sleep in which you have had bad» — T-6.IV.6: la respuesta única que el Curso pone en boca del Espíritu Santo ante toda pregunta del ego; el tramo se corta al cambiar de plana.

«The introduction of abilities into being was the beginning of uncertainty, because abilities are potentials, not accomplishments. Your abilities are useless in the presence of God’s accomplishments, and also of yours. Accomplishments are results that have been achieved. When they are perfect, abilities are meaningless. It is curious that the perfect must now be perfected.» — T-6.IV.8: la capacidad se declara potencial y no logro, y de ahí la paradoja de tener que perfeccionar lo perfecto.

«Abilities must be developed before you can use them. This is not true of anything that God created, but it is the kindest solution possible for what you made. In an impossible situation, you can develop your abilities to the point where they can get you out of it. You have a Guide to how to develop them, but you have no commander except yourself. This leaves you in charge of the Kingdom, with both a Guide to find it and a means to keep it. You have a model to follow who will strengthen your command, and never detract from it in any way. You therefore retain the central place in your imagined enslavement, which in itself demonstrates that you are not enslaved.» — T-6.IV.9: el desarrollo de capacidades se declara solución amable para lo que uno hizo, y se separa el Guía del mando, que queda en el oyente.

«You would be in an impossible situation if God showed you your perfection, and proved to you that you were wrong. This would demonstrate that the perfect are inadequate to bring themselves to the awareness of their perfection, and thus side with the belief that those who have everything need help and are therefore helpless. This is the kind of “reasoning” in which the ego engages. God, Who knows that His creations are perfect, does not affront them.» — T-6.IV.10: el Curso niega que Dios pruebe al Hijo su error, porque probárselo supondría que el perfecto no basta para reconocer su perfección.

«God does not teach. To teach is to imply a lack, which God knows is not there. God is not conflicted. Teaching aims at change, but God created only the changeless. The separation was not a loss of perfection, but a failure in communication. A harsh and strident form of communication arose as the ego’s voice. It could not shatter the peace of God, but it could shatter yours. God did not blot it out, because to eradicate it would be to attack it. Being questioned, He did not question. He merely gave the Answer. His Answer is your Teacher.» — T-6.IV.12: se le niega a Dios el enseñar, porque enseñar supone carencia, y la separación se declara fallo de comunicación y no pérdida de perfección.

«How can you wake children in a more kindly way than by a gentle Voice that will not frighten them, but will merely remind them that the night is over and the light has come? You do not inform them that the nightmares that frightened them so badly are not real, because children believe in magic. You merely reassure them that they are safe now. Then you train them to recognize the difference between sleeping and waking, so they will understand they need not be afraid of dreams. And so when bad dreams come, they will themselves call on the light to dispel them.» — T-6.V.2: el método se explica con el símil del que despierta a un niño, sin negarle el sueño y enseñándole a distinguir dormir de despertar.

«The Holy Spirit never itemizes errors because He does not frighten children, and those who lack wisdom are children. Yet He always answers their call, and His dependability makes them more certain. Children do confuse fantasy and reality, and they are frightened because they do not recognize the difference. The Holy Spirit makes no distinction among dreams. He merely shines them away. His light is always the Call to awaken, whatever you have been dreaming. Nothing lasting lies in dreams, and the Holy Spirit, shining with the light from God Himself, speaks only for what lasts forever.» — T-6.V.4: no enumerar errores se declara parte del método, y los sueños no se distinguen entre sí sino que se disipan por igual.

«When your body and your ego and your dreams are gone, you will know that you will last forever. Perhaps you think this is accomplished through death, but nothing is accomplished through death, because death is nothing.» — T-6.V.A.1: la permanencia se pone después del cuerpo, el ego y los sueños, y se le niega a la muerte todo logro.

«Death is an attempt to resolve conflict by not deciding at all. Like any other impossible solution the ego attempts, it will not work.» — el mismo T-6.V.A.1 define la muerte como intento de resolver el conflicto no decidiendo.

«God did not make the body, because it is destructible, and therefore not of the Kingdom. The body is the symbol of what you think you are. It is clearly a separation device, and therefore does not exist. The Holy Spirit, as always, takes what you have made and translates it into a learning device. Again as always, He reinterprets what the ego uses as an argument for separation into a demonstration against it. If the mind can heal the body, but the body cannot heal the mind, then the mind must be stronger than the body. Every miracle demonstrates this.» — T-6.V.A.2: el cuerpo se declara símbolo de lo que uno cree ser y recurso de separación, reinterpretado como instrumento de aprendizaje.

«He always tells you that only the mind is real, because only the mind can be shared. The body is separate, and therefore cannot be part of you. To be of one mind is meaningful, but to be one body is meaningless. By the laws of mind, then, the body is meaningless.» — T-6.V.A.3: el argumento por el que el cuerpo queda sin sentido: solo se comparte la mente, y el cuerpo es separado.

«The Holy Spirit sees the body only as a means of communication, and because communicating is sharing it becomes communion. Perhaps you think that fear as well as love can be communicated; and therefore can be shared. Yet this is not so real as it may appear. Those who communicate fear are promoting attack, and attack always breaks communication, making it impossible.» — T-6.V.A.5: el cuerpo se reasigna a la comunicación y de ahí a la comunión, y el miedo se declara incompartible porque el ataque rompe la comunicación.

«He never takes anything back, because He wants you to keep it. Therefore, His teaching begins with the lesson: To have, give all to all.» — la primera lección del Espíritu Santo, que el Curso enuncia en una línea (T-6.V.A.5).

«All who believe in separation have a basic fear of retaliation and abandonment. They believe in attack and rejection, so that is what they perceive and teach and learn. These insane ideas are clearly the result of dissociation and projection. What you teach you are, but it is quite apparent that you can teach wrongly, and can therefore teach yourself wrong. Many thought I was attacking them, even though it was apparent I was not. An insane learner learns strange» — abre la lección segunda (T-6.V.B.1): el creyente en la separación se declara temeroso de represalia y abandono; el tramo se corta al cambiar de plana.

«That is why the Holy Spirit never commands. To command is to assume inequality, which the Holy Spirit demonstrates does not exist. Fidelity to premises is a law of mind, and everything God created is faithful to His laws. Fidelity to other laws is also possible, however, not because the laws are true, but because you made them.» — T-6.IV.11: mandar se declara suponer desigualdad, y por eso se le niega al Espíritu Santo; la fidelidad a las premisas se declara ley de la mente.

«Would you have God teach you that you have sinned? If He confronted the self you made with the truth He created for you, what could you be but afraid? You would doubt your right mind, which is the only place where you can find the sanity He gave you.» — el mismo T-6.IV.11: el Curso objeta con preguntas la idea de un Dios que confronte al Hijo con su pecado.

«Like any good teacher, the Holy Spirit knows more than you do now, but He teaches only to make you equal with Him. You had already taught yourself wrongly, having believed what was not true. You did not believe in your own perfection. Would God teach you that you had made a split mind, when He knows your mind only as whole?» — abre la sección V (T-6.V.1): el maestro se declara dispuesto a igualarse con el alumno.

«What God does know is that His communication channels are not open to Him, so that He cannot impart His joy and know that His children are wholly joyous. Giving His joy is an ongoing process, not in time but in eternity. God’s extending outward, though not His completeness, is blocked when the Sonship does not communicate with Him as one. So He thought, “My children sleep and must be awakened.”» — el mismo T-6.V.1 pone en boca de Dios la frase que da pie a la enseñanza, y explica lo bloqueado como la extensión y no la plenitud.

«A wise teacher teaches through approach, not avoidance. He does not emphasize what you must avoid to escape from harm, but what you need to learn to have joy. Consider the fear and confusion a child would experience if he were told, “Do not do this because it will» — T-6.V.3: el Curso prefiere la instrucción positiva a la prohibición; el tramo se corta al cambiar de plana.

«It is surely better to use only three words: “Do only that!” This simple statement is perfectly clear, easily understood and very easily remembered.» — continuación en la plana siguiente: la enseñanza entera reducida a tres palabras.

«To the Holy Spirit, there is no order of difficulty in miracles. This is familiar enough to you by now, but it has not yet become believable. Therefore, you do not understand it and cannot use it. We have too much to accomplish on behalf of the Kingdom to let this crucial concept slip away. It is a real foundation stone of the» — T-6.V.A.4: el primer principio se declara familiar y todavía no creído, y por eso inutilizable; el tramo se corta al cambiar de plana.

«You cannot perform miracles without believing it, because it is a belief in perfect equality. Only one equal gift can be offered to the equal Sons of God, and that is full appreciation. Nothing more and nothing less. Without a range, order of difficulty is meaningless, and there must be no range in what you offer to your brother.» — continuación en la plana siguiente: el principio se declara creencia en la igualdad perfecta, y de ahí sale el único don igual que puede ofrecerse.

«This is a very preliminary step, and the only one you must take for yourself. It is not even necessary that you complete the step yourself, but it is necessary that you turn in that direction. Having chosen to go that way, you place yourself in charge of the journey, where you and only you must remain.» — T-6.V.A.6: el primer paso se declara el único que toca al oyente, y ni siquiera hace falta completarlo, solo volverse en esa dirección.

«Some remain at this step for a long time, experiencing very acute conflict. At this point they may try to accept the conflict, rather than take the next step towards its resolution. Having taken the first step, however, they will be helped. Once they have chosen what they cannot complete alone, they are no longer alone.» — el mismo T-6.V.A.6 admite que el paso puede agravar el conflicto y que algunos se quedan ahí mucho tiempo.

«All good teachers realize that only fundamental change will last, but they do not begin at that level. Strengthening motivation for change is their first and foremost goal. It is also their last and final one. Increasing motivation for change in the learner is all that a teacher need do to guarantee change. Change in motivation is a change of mind, and this will inevitably produce fundamental change because the mind is fundamental.» — T-6.V.B.2: el Curso pone toda la tarea del maestro en la motivación, y hace del cambio de motivación un cambio de mente.

«The first step in the reversal or undoing process is the undoing of the getting concept. Accordingly, the Holy Spirit’s first lesson was “To have, give all to all.” I said that this is apt to increase conflict temporarily, and we can clarify this still further now. At this point, the equality of having and being is not yet perceived. Until it is, having appears to be the opposite of giving.» — T-6.V.B.3: la primera lección se declara la más difícil porque la igualdad entre tener y ser todavía no se percibe.

«Still strongly aware of the ego in yourself, and responding primarily to the ego in others, you are being taught to react to both as if what you do believe is not true.» — el mismo T-6.V.B.3 describe la posición del que aprende: se le pide reaccionar como si no fuera cierto lo que cree.

«The way out of conflict between two opposing thought systems is clearly to choose one and relinquish the other. If you identify with your thought system, and you cannot escape this, and if you accept two thought systems which are in complete disagreement, peace of mind is impossible. If you teach both, which you will surely do as long as you accept both, you are teaching conflict and learning it.» — T-6.V.B.5: la salida se declara elegir uno y soltar el otro, porque enseñar los dos es enseñar el conflicto.

«There can be no conflict between sanity and insanity. Only one is true, and therefore only one is real. The ego tries to persuade you that it is up to you to decide which voice is true, but the Holy Spirit teaches you that truth was created by God, and your decision cannot change it. As you begin to realize the quiet power of the Holy Spirit’s Voice, and Its perfect consistency, it must dawn on your mind that you are trying to undo a decision that was irrevocably made for you.» — T-6.V.B.6: la decisión sobre cuál voz es verdadera se declara ya tomada e irrevocable, contra lo que el Curso atribuye al ego.

«You are not asked to make insane decisions, although you can think you are. It must, however, be insane to believe that it is up to you to decide what God’s creations are. The Holy Spirit perceives the conflict exactly as it is. Therefore, His second lesson is: To have peace, teach peace to learn it.» — T-6.V.B.7: la segunda lección del Espíritu Santo, enunciada en una línea.

«The second step is a positive affirmation of what you want. This, then, is a step in the direction out of conflict, since it means that alternatives have been considered, and one has been chosen as more desirable. Nevertheless, the term “more desirable” still implies that the desirable has degrees. Therefore, although this step is essential for the ultimate decision, it is clearly not the final one. Lack of order of difficulty in miracles has not yet been accepted, because nothing is difficult that is wholly desired. To desire wholly is to create, and creating cannot be difficult if God Himself created you as a creator.» — T-6.V.B.8: el segundo paso se declara afirmación positiva y todavía no final, porque *más deseable* supone grados.

«At the second step progress is intermittent, but the second step is easier than the first because it follows. Realizing that it must follow is a demonstration of a growing awareness that the Holy Spirit will lead you on.» — T-6.V.B.9: el segundo paso se declara más fácil que el primero por venir después, y el reconocerlo, señal de consciencia creciente.

«He sorts out the true from the false in your mind, and teaches you to judge every thought you allow to enter it in the light of what God put there. Whatever is in accord with this light He retains, to strengthen the Kingdom in you. What is partly in accord with it He accepts and purifies. But what is out of accord entirely He rejects by judging against.» — T-6.V.C.1: el Espíritu Santo se declara evaluativo, y se enumeran los tres destinos que da a lo que entra en la mente.

«The ego’s beliefs on this crucial issue vary, and that is why it promotes different moods. The Holy Spirit never varies on this point, and so the one mood He engenders is joy. He protects it by rejecting everything that does not foster joy, and so He alone can keep you wholly joyous.» — el mismo T-6.V.C.1 explica los cambios de humor por la variabilidad de lo que el ego cree que uno es, frente al único estado que atribuye al Espíritu Santo.

«The Holy Spirit does not teach you to judge others, because He does not want you to teach error and learn it yourself. He would hardly be consistent if He allowed you to strengthen what you must learn to avoid. In the mind of the thinker, then, He is judgmental, but only in order to unify the mind so it can perceive without judgment. This enables the mind to teach without judgment, and therefore to learn to be without judgment. The undoing is necessary only in your mind, so that you will not project, instead of extend. God Himself has established what you can extend with perfect safety. Therefore, the Holy Spirit’s third lesson is: Be vigilant only for God and His Kingdom.» — T-6.V.C.2: el juicio se admite solo dentro de la mente del que piensa y para unificarla, y de ahí sale la tercera lección.

«While the first step seems to increase conflict and the second may still entail conflict to some extent, this step calls for consistent vigilance against it. I have already told you that you can be as vigilant against the ego as for it. This lesson teaches not only that you can be, but that you must be. It does not concern itself with order of difficulty, but with clear-cut priority for vigilance. This lesson is unequivocal in that it teaches there must be no exceptions, although it does not deny that the temptation to make exceptions will occur. Here, then, your consistency is called on despite chaos.» — T-6.V.C.4: la vigilancia se declara no solo posible sino obligatoria, sin excepciones, aunque se admita que la tentación de hacerlas vendrá.

«By teaching what to choose, the Holy Spirit will ultimately teach you that you need not choose at all. This will finally liberate your mind from choice, and direct it towards creation within the Kingdom.» — el mismo T-6.V.C.4 pone la meta del enseñar a elegir en dejar de tener que elegir.

«You create by your true being, but what you are you must learn to remember. The way to remember it is inherent in the third step, which brings together the lessons implied in the others, and goes beyond them towards real integration. If you allow yourself to have in your mind only what God put there, you are acknowledging your mind as God created it. Therefore, you are accepting it as it is. Since it is whole, you are teaching peace because you believe in it. The final step will still be taken for you by God, but by the third step the Holy Spirit has prepared you for God. He is getting you ready for the translation of having into being by the very nature of the steps you must take with Him.» — T-6.V.C.5: el tercer paso se declara preparación para el último, que el Curso reserva a Dios.

«You learn first that having rests on giving, and not on getting. Next you learn that you learn what you teach, and that you want to learn peace. This is the condition for identifying with the Kingdom, since it is the condition of the Kingdom. You have believed that you are without the Kingdom, and have therefore excluded yourself from it in your belief. It is therefore essential to teach you that you must be included, and that the belief that you are not is the only thing that you must exclude.» — T-6.V.C.6: el Curso resume en dos líneas lo aprendido en los dos primeros pasos, y nombra lo único que hay que excluir.

«Altars are beliefs, but God and His creations are beyond belief because they are beyond question. The Voice for God speaks only for belief beyond question, which is the preparation for being without question.» — T-6.V.C.7: los altares se declaran creencias, y Dios y lo creado, más allá de la creencia por estar más allá de la pregunta.

«To teach the whole Sonship without exception demonstrates that you perceive its wholeness, and have learned that it is one. Now you must be vigilant to hold its oneness in your mind because, if you let doubt enter, you will lose awareness of its wholeness and will be unable to teach it. The wholeness of the Kingdom does not depend on your perception, but your awareness of its wholeness does.» — T-6.V.C.8: la totalidad del Reino se declara independiente de la percepción y la consciencia de ella no.

«It is only your awareness that needs protection, since being cannot be assailed. Yet a real sense of being cannot be yours while you are doubtful of what you are. This is why vigilance is essential. Doubts about being must not enter your mind, or you cannot know what you are with certainty. Certainty is of God for you. Vigilance is not necessary for truth, but it is necessary against illusions.» — el mismo T-6.V.C.8 acota la vigilancia: no hace falta para la verdad, sino contra las ilusiones.

«system is true, only truth extends from it. But if a lie is at its center, only deception proceeds from it.» — cierre del mismo T-6.V.B.1 en la plana siguiente; el tramo arranca a media frase porque el troceo reemite la marca de la plana 130 al abrir chunk.

«What you made has imprisoned your will, and given you a sick mind that must be healed. Your vigilance against this sickness is the way to heal it. Once your mind is healed it radiates health, and thereby teaches healing. This establishes you as a teacher who teaches like me. Vigilance was required of me as much as of you, and those who choose to teach the same thing must be in agreement about what they believe.» — T-6.V.C.9 cierra el capítulo: la vigilancia se declara el modo de curar la mente, y la voz del Curso dice que se le exigió igual que al oyente.

«The third step, then, is a statement of what you want to believe, and entails a willingness to relinquish everything else. The Holy Spirit will enable you to take this step, if you follow Him. Your vigilance is the sign that you want Him to guide you. Vigilance does require effort, but only until you learn that effort itself is unnecessary. You have exerted great effort to preserve what you made because it was not true. Therefore, you must now turn your effort against it. Only this can cancel out the need for effort, and call upon the being which you both have and are. This recognition is wholly without effort since it is already true and needs no protection.» — T-6.V.C.10: el esfuerzo se admite necesario solo hasta aprender que sobra, y el reconocimiento final se declara sin esfuerzo.

«The creative power of God and His creations is limitless, but they are not in reciprocal relationship. You communicate fully with God, as He does with you. This is an ongoing process in which you share, and because you share it, you are inspired to create like God. Yet in creation you are not in a reciprocal relation to God, since He created you but you did not create Him. I have already told you that only in this respect your creative power differs from His. Even in this world there is a parallel. Parents give birth to children, but children do not give birth to parents. They do, however, give birth to their children, and thus give birth as their parents do.» — abre el capítulo 7 (T-7.I.1): la relación con Dios se declara plena en la comunicación y no recíproca en la creación, con el paralelo de padres e hijos.

«To create is to love. Love extends outward simply because it cannot be contained. Being limitless it does not stop. It creates forever, but not in time. God’s creations have always been, because He has always been. Your creations have always been, because you can create only as God creates. Eternity is yours, because He created you eternal.» — T-7.I.3: crear se iguala a amar, y el amor se declara ilimitado por no poder contenerse.

«The ego, on the other hand, always demands reciprocal rights, because it is competitive rather than loving. It is always willing to strike a bargain, but it cannot understand that to be like another means that no bargains are possible. To gain you must give, not bargain. To bargain is to limit giving, and this is not God’s Will. To will with God is to create like Him. God does not limit His gifts in any way. You are His gifts, and so your gifts must be like His. Your gifts to the Kingdom must be like His gifts to you.» — T-7.I.4: el ego se declara competitivo y negociador, y negociar, límite puesto al dar.

«God does not take steps, because His accomplishments are not gradual. He does not teach, because His creations are changeless. He does nothing last, because He created first and for always. It must be understood that the word “first” as applied to Him is not a time concept. He is first in the sense that He is the First in the Holy Trinity Itself. He is the Prime Creator, because He created His co-creators. Because He did, time applies neither to Him nor to what He created.» — T-7.I.7: al Padre se le niegan los pasos, el enseñar y el hacer algo en último lugar, y el *primero* se saca del orden temporal.

«The “last step” that God will take was therefore true in the beginning, is true now, and will be true forever. What is timeless is always there, because its being is eternally changeless. It does not change by increase, because it was forever created to increase. If you perceive it as not increasing you do not know what it is. You also do not know Who created it. God does not reveal this to you because it was never hidden. His light was never obscured, because it is His Will to share it. How can what is fully shared be withheld and then revealed?» — el mismo T-7.I.7 pone el último paso fuera del tiempo, y niega que lo revelado hubiera estado oculto.

«To heal is the only kind of thinking in this world that resembles the Thought of God, and because of the elements they share, can transfer easily to it. When a brother perceives himself as sick, he is perceiving himself as not whole, and therefore in need. If you, too, see him this way, you are seeing him as if he were absent from the Kingdom or separated from it, thus making the Kingdom itself obscure to both of you. Sickness and separation are not of God, but the Kingdom is. If you obscure the Kingdom, you are perceiving what is not of God.» — abre la sección II (T-7.II.1): curar se declara el único pensar de este mundo que se parece al Pensamiento de Dios.

«To heal, then, is to correct perception in your brother and yourself by sharing the Holy Spirit with him. This places you both within the Kingdom, and restores its wholeness in your mind. This reflects creation, because it unifies by increasing and integrates by extending. What you project or extend is real for you.» — T-7.II.2: curar se define como corregir la percepción en los dos a la vez, y eso se declara reflejo de la creación.

«Outside the Kingdom, the law that prevails inside is adapted to “What you project you believe.” This is its teaching form, because outside the Kingdom learning is essential. This form implies that you will learn what you are from what you have projected onto others, and therefore believe they are. In the Kingdom there is no teaching or learning, because there is no belief. There is only certainty.» — T-7.II.3: la misma ley se da en dos formas, la de enseñanza fuera del Reino y la de creación dentro.

«Laws must be communicated if they are to be helpful. In effect, they must be translated for those who speak different languages. Nevertheless, a good translator, although he must alter the form of what he translates, never changes the meaning. In fact, his whole purpose is to change the form so that the original meaning is retained. The Holy Spirit is the Translator of the laws of God to those who do not understand them. You could not do this yourself because a conflicted mind cannot be faithful to one meaning, and will therefore change the meaning to preserve the form.» — T-7.II.4: el Espíritu Santo se declara traductor, y se da el criterio del buen traductor: cambiar la forma para conservar el sentido.

«The Holy Spirit’s purpose in translating is exactly the opposite. He translates only to preserve the original meaning in all respects and in all languages. Therefore, He opposes the idea that differences in form are meaningful, emphasizing always that these differences do not matter. The meaning of His message is always the same; only the meaning matters.» — T-7.II.5: la traducción se declara hecha para conservar el sentido en todas las lenguas, y las diferencias de forma, sin importancia.

«The extension of truth, which is the law of the Kingdom, rests only on the knowledge of what truth is. This is your inheritance and requires no learning at all, but when you disinherited yourself you became a learner of necessity.» — el mismo T-7.II.5: la herencia se declara sin necesidad de aprendizaje, y el aprender, consecuencia de haberse desheredado.

«No one questions the connection of learning and memory. Learning is impossible without memory since it must be consistent to be remembered. That is why the Holy Spirit’s teaching is a lesson in remembering. I said before that He teaches remembering and forgetting, but the forgetting is only to make the remembering consistent. You forget in order to remember better.» — T-7.II.6: la enseñanza del Espíritu Santo se declara lección de recordar, y el olvidar, subordinado a la coherencia del recordar.

«If you created God and He created you, the Kingdom could not increase through its own creative thought. Creation would therefore be limited, and you would not be co-creator with God. As God’s creative Thought proceeds from Him to you, so must your creative thought proceed from you to your creations. Only in this way can all creative power extend outward.» — T-7.I.2: la no reciprocidad se declara condición del aumento del Reino, porque si no la creación quedaría limitada.

«You have the power to add to the Kingdom, though not to add to the Creator of the Kingdom. You claim this power when you become vigilant only for God and His Kingdom. By accepting this power as yours you have learned to remember what you are.» — el mismo T-7.I.2: la potestad de añadir al Reino y no a su Creador se reclama con la vigilancia.

«I gave only love to the Kingdom because I believed that was what I was. What you believe you are determines your gifts, and if God created you by extending Himself as you, you can only extend yourself as He did.» — T-7.I.5: la voz del Curso declara en primera persona por qué dio solo amor, y hace depender los dones de lo que uno cree ser.

«What can the perfect consistency of the Kingdom mean to those who are confused? It is apparent that confusion interferes with meaning, and therefore prevents the learner from appreciating it. There is no confusion in the Kingdom, because there is only one meaning. This meaning comes from God and is God. Because it is also you, you share it and extend it as your Creator did. This needs no translation because it is perfectly understood, but it does need extension because it means extension.» — T-7.II.7: el Reino se declara sin confusión porque tiene un solo sentido, que no necesita traducción y sí extensión.

«said “I am with you always,” I meant it literally. I am not absent to anyone in any situation. Because I am always with you, you are the way, the truth and the life.» — T-7.III.1: la voz del Curso reclama su frase evangélica en sentido literal y traslada al oyente la fórmula del camino, la verdad y la vida; el tramo arranca a media frase porque el troceo reemite la marca de la plana 138 al abrir chunk.

«God’s meaning waits in the Kingdom, because that is where He placed it. It does not wait in time. It merely rests in the Kingdom because it belongs there, as you do. How can you who are God’s meaning perceive yourself as absent from it? You can see yourself as separated from your meaning only by experiencing yourself as unreal. This is why the ego is insane; it teaches that you are not what you are.» — T-7.III.2: la locura del ego se define por lo que enseña, que uno no es lo que es, y por eso se declara lección inaprendible.

«Yet what is “treacherous” to the ego is faithful to peace. The ego’s “enemy” is therefore your friend.» — el mismo T-7.III.2 invierte los términos de la lealtad: lo que el ego llama traición se declara fidelidad a la paz.

«To be in the Kingdom is merely to focus your full attention on it. As long as you believe you can attend to what is not true, you are accepting conflict as your choice. Is it really a choice? It seems to be, but seeming and reality are hardly the same. You who are the Kingdom are not concerned with seeming. Reality is yours because you are reality. This is how having and being are ultimately reconciled, not in the Kingdom, but in your mind. The altar there is the only reality. The altar is perfectly clear in thought, because it is a reflection of perfect Thought. Your right mind sees only brothers, because it sees only in its own light.» — T-7.III.4: estar en el Reino se reduce a atender a él, y tener y ser se reconcilian en la mente y no en el Reino.

«God has lit your mind Himself, and keeps your mind lit by His light because His light is what your mind is. This is totally beyond question, and when you question it you are answered. The Answer merely undoes the question by establishing the fact that to question reality is to question meaninglessly. That is why the Holy Spirit never questions. His sole function is to undo the questionable and thus lead to certainty. The certain are perfectly calm, because they are not in doubt. They do not raise questions, because nothing questionable enters their minds. This holds them in perfect serenity, because this is what they share, knowing what they are.» — T-7.III.5: al Espíritu Santo se le niega el preguntar, y su función se reduce a deshacer lo cuestionable.

«Truth can only be recognized and need only be recognized. Inspiration is of the Holy Spirit, and certainty is of God according to His laws. Both, therefore, come from the same Source, since inspiration comes from the Voice for God and certainty comes from the laws of God. Healing does not come directly from God, Who knows His creations as perfectly whole. Yet healing is still of God, because it proceeds from His Voice and from His laws. It is their result, in a state of mind that does not know Him. The state is unknown to Him and therefore does not exist, but those who sleep are unaware. Because they are unaware, they do not know.» — abre la sección IV (T-7.IV.1): la curación se declara no venida directamente de Dios y sí de su Voz y de sus leyes, porque Él no conoce el estado que la pide.

«The Holy Spirit must work through you to teach you He is in you. This is an intermediary step toward the knowledge that you are in God because you are part of Him. The miracles the Holy Spirit inspires can have no order of difficulty, because every part of creation is of one order. This is God’s Will and yours. The laws of God establish this, and the Holy Spirit reminds you of it. When you heal, you are remembering the laws of God and forgetting the laws of the ego.» — T-7.IV.2: el Espíritu Santo se declara obligado a obrar por medio del oyente para enseñarle que está en él, y curar se declara recordar las leyes de Dios.

«All abilities should therefore be given over to the Holy Spirit, Who understands how to use them properly. He uses them only for healing, because He knows you only as whole. By healing you learn of wholeness, and by learning of wholeness you learn to remember God. You have forgotten Him, but the Holy Spirit understands that your forgetting must be translated into a way of remembering.» — T-7.IV.4: las capacidades se entregan a un solo uso, la curación, y el olvido se declara traducible en modo de recordar.

«The ego always seeks to divide and separate. The Holy Spirit always seeks to unify and heal. As you heal you are healed, because the Holy Spirit sees no order of difficulty in healing. Healing is the way to undo the belief in differences, being the only way of perceiving the Sonship as one. This perception is therefore in accord with the laws of God, even in a state of mind that is out of accord with His.» — T-7.IV.5: las dos metas se declaran irreconciliables, y la curación, el único modo de percibir una la Filiación.

«To think you can oppose the Will of God is a real delusion. The ego believes that it can, and that it can offer you its own “will” as a gift. You do not want it. It is not a gift. It is nothing at all. God has given you a gift that you both have and are. When you do not use it, you forget that you have it. By not remembering it, you do not know what you are. Healing, then, is a way of approaching knowledge by thinking in accordance with the laws of God, and recognizing their universality. Without this recognition, you have made the laws meaningless to you. Yet the laws are not meaningless, since all meaning is contained by them and in them.» — T-7.IV.6: a la voluntad del ego se le niega la condición de don y hasta la de algo, y curar se declara acercamiento al conocimiento por acuerdo con las leyes de Dios.

«Healing is a way of forgetting the sense of danger the ego has induced in you, by not recognizing its existence in your brother. This strengthens the Holy Spirit in both of you, because it is a refusal to acknowledge fear. Love needs only this invitation. It comes freely to all the Sonship, being what the Sonship is. By your awakening to it, you are merely forgetting what you are not. This enables you to remember what you are.» — el mismo T-7.IV.7 define curar como no reconocer en el hermano la existencia del peligro, y despertar, como olvidar lo que uno no es.

«The body is nothing more than a framework for developing abilities, which is quite apart from what they are used for. That is a decision. The effects of the ego’s decision in this matter are so apparent that they need no elaboration, but the Holy Spirit’s decision to use the body only for communication has such a direct connection with healing that it does need clarification. The unhealed healer obviously does not understand his own vocation.» — abre la sección V (T-7.V.1): el cuerpo se declara armazón para desarrollar capacidades, y su uso, decisión aparte.

«Healing is the one ability everyone can develop and must develop if he is to be healed. Healing is the Holy Spirit’s form of communication in this world, and the only one He accepts. He recognizes no other, because He does not accept the ego’s confusion of mind and body. Minds can communicate, but they cannot hurt. The body in the service of the ego can hurt other bodies, but this cannot occur unless the body has already been confused with the mind. This situation, too, can be used either for healing or for magic, but you must remember that magic always involves the belief that healing is harmful.» — T-7.V.3: la curación se declara la única forma de comunicación que el Espíritu Santo acepta en este mundo, y la magia, creencia de que curar daña.

«Healing only strengthens. Magic always tries to weaken. Healing perceives nothing in the healer that everyone else does not share with him. Magic always sees something “special” in the healer, which he believes he can offer as a gift to someone who does not have» — T-7.V.4: curación y magia se separan por lo que ven en el sanador, nada propio o algo especial; el tramo se corta al cambiar de plana.

«You who are not at war must look for brothers and recognize all whom you see as brothers, because only equals are at peace.» — T-7.III.3: solo los iguales se declaran capaces de paz, y por eso se manda buscar hermanos y no aliados; el tramo se corta al cambiar de plana.

«equal Sons have everything, they cannot compete. Yet if they perceive any of their brothers as anything other than their perfect equals, the idea of competition has entered their minds. Do not underestimate your need to be vigilant against this idea, because all your conflicts come from it.» — continuación en la plana siguiente: la competencia se declara la raíz de todo conflicto y creencia en intereses en pugna.

«The ego does not want to teach everyone all it has learned, because that would defeat its purpose. Therefore it does not really learn at all. The Holy Spirit teaches you to use what the ego has made, to teach the opposite of what the ego has “learned.” The kind of learning is as irrelevant as is the particular ability that was applied to the learning. All you need do is make the effort to learn» — T-7.IV.3: al ego se le niega el aprender por no querer enseñarlo todo, y el Espíritu Santo enseña a usar lo hecho por él para enseñar lo contrario.

«If different abilities are applied long enough to one goal, the abilities themselves become unified. This is because they are channelized in one direction, or in one way. Ultimately, then, they all contribute to one result, and by so doing, their similarity rather than their differences is emphasized.» — el mismo T-7.IV.3: las capacidades se declaran unificables por el fin al que se aplican.

«Seek ye first the Kingdom of Heaven, because that is where the laws of God operate truly, and they can operate only truly» — T-7.IV.7: la frase evangélica se acota con una razón, que allí es donde obran de veras las leyes de Dios; el tramo se corta al cambiar de plana.

«because they are the laws of truth. But seek this only, because you can find nothing else. There is nothing else. God is All in all in a very literal sense. All being is in Him Who is all Being.» — continuación en la plana siguiente: se manda buscar solo eso porque no hay otra cosa que encontrar.

«Only minds communicate. Since the ego cannot obliterate the impulse to communicate because it is also the impulse to create, it can only teach you that the body can both communicate and create, and therefore does not need the mind. The ego thus tries to teach you that the body can act like the mind, and is therefore self-sufficient.» — T-7.V.2: al ego se le atribuye enseñar que el cuerpo puede comunicar y crear y bastarse solo.

«behavior is not the level for either teaching or learning, since you can act in accordance with what you do not believe. To do this, however, will weaken you as a teacher and a learner because, as has been repeatedly emphasized, you teach what you do believe. An inconsistent lesson will be poorly taught and poorly learned. If you teach both sickness and healing, you are both a poor teacher and a poor learner.» — el mismo T-7.V.2 niega la conducta como nivel de enseñanza, porque se puede obrar conforme a lo que no se cree.

«Love is incapable of any exceptions. Only if there is fear does the idea of exceptions seem to be meaningful. Exceptions are fearful because they are made by fear. The “fearful healer” is a contradiction in terms, and is therefore a concept that only a conflicted mind could possibly perceive as meaningful.» — T-7.V.5: las excepciones se declaran hechas por el miedo, y el sanador temeroso, contradicción en los términos.

«Fear does not gladden. Healing does. Fear always makes exceptions. Healing never does. Fear produces dissociation, because it induces separation. Healing always produces harmony, because it proceeds from integration. It is predictable because it can be counted on. Everything that is of God can be counted on, because everything of God is wholly real. Healing can be counted on because it is inspired by His Voice, and is in accord with His laws.» — T-7.V.6: la curación se declara previsible por venir de la Voz y de las leyes, frente al miedo, que hace excepciones.

«The unhealed healer wants gratitude from his brothers, but he is not grateful to them. That is because he thinks he is giving something to them, and is not receiving something equally desirable in return. His teaching is limited because he is learning so little. His healing lesson is limited by his own ingratitude, which is a lesson in sickness.» — T-7.V.7: al sanador no curado se le atribuye querer gratitud sin darla, y su ingratitud se declara lección de enfermedad.

«This places you in a position of needing to learn a lesson that seems contradictory;–you must learn to change your mind about your mind. Only by this can you learn that it is changeless.» — el mismo T-7.V.7 formula la paradoja del método: cambiar de idea sobre la propia mente para aprender que es inmutable.

«are recognizing the changeless mind in your brother by realizing that he could not have changed his mind. That is how you perceive the Holy Spirit in him. It is only the Holy Spirit in him that never changes His Mind. He himself may think he can, or he would not perceive himself as sick. He therefore does not know what his Self is. If you see only the changeless in him you have not really changed him. By changing your mind about his for him, you help him undo the change his ego thinks it has made in him.» — T-7.V.8: curar se define como reconocer en el otro la mente que no pudo cambiar; el tramo arranca a media frase porque la anterior cierra la plana 142.

«As you can hear two voices, so you can see in two ways. One way shows you an image, or an idol that you may worship out of fear, but will never love. The other shows you only truth, which you will love because you will understand it. Understanding is appreciation, because what you understand you can identify with, and by making it part of you, you have accepted it with love. That is how God Himself created you; in understanding, in appreciation and in love.» — T-7.V.9: los dos modos de ver se reparten entre el ídolo que se adora por miedo y la verdad que se ama por entenderla.

«It incorporates to take away. It literally believes that every time it deprives someone of something, it has increased.» — el mismo T-7.V.9 describe la economía del ego por su inversión: cree aumentar cada vez que priva a alguien de algo.

«I do not want to share my body in communion because this is to share nothing. Would I try to share an illusion with the most holy children of a most holy Father? Yet I do want to share my mind with you because we are of one Mind, and that Mind is ours.» — T-7.V.10: la voz del Curso rechaza compartir el cuerpo en la comunión y ofrece en su lugar la mente.

«Come therefore unto me, and learn of the truth in you. The mind we share is shared by all our brothers, and as we see them truly they will be healed. Let your mind shine with mine upon their minds, and by our gratitude to them make them aware of the light in them. This light will shine back upon you and on the whole Sonship, because this is your proper gift to God.» — T-7.V.11: la voz del Curso reclama su propia llamada evangélica y la dirige a la verdad que dice estar en el oyente.

«Although you can love the Sonship only as one, you can perceive it as fragmented. It is impossible, however, to see something in part of it that you will not attribute to all of it. That is why attack is never discrete, and why it must be relinquished entirely. If it is not relinquished entirely it is not relinquished at all.» — abre la sección VI (T-7.VI.1): el ataque se declara indivisible, porque lo visto en una parte se atribuye al todo.

«The mind that accepts attack cannot love. That is because it believes it can destroy love, and therefore does not understand what love is. If it does not understand what love is, it cannot perceive itself as loving. This loses the awareness of being, induces feelings of unreality and results in utter confusion. Your thinking has done this because of its power, but your thinking can also save you from this because its power is not of your making. Your ability to direct your thinking as you choose is part of its power. If you do not believe you can do this you have denied the power of your thought, and thus rendered it powerless in your belief.» — T-7.VI.2: aceptar el ataque se declara incompatible con amar, y la capacidad de dirigir el propio pensamiento, parte de su poder.

«The ego cannot afford to know anything. Knowledge is total, and the ego does not believe in totality. This unbelief is its origin, and while the ego does not love you it is faithful to its own antecedents, begetting as it was begotten.» — T-7.VI.4: al ego se le niega el conocimiento por ser total, y su origen se pone en la incredulidad ante la totalidad.

«Love is your power, which the ego must deny. It must also deny everything this power gives you because it gives you everything. No one who has everything wants the ego. Its own maker, then, does not want it. Rejection is therefore the only decision the ego could possibly encounter, if the mind that made it knew itself. And if it recognized any part of the Sonship, it would know itself.» — el mismo T-7.VI.4 concluye que el rechazo sería la única decisión posible del que hizo el ego si se conociera.

«The ego therefore opposes all appreciation, all recognition, all sane perception and all knowledge. It perceives their threat as total, because it senses that all commitments the mind makes are total. Forced, therefore, to detach itself from you, it is willing to attach itself to anything else. But there is nothing else. The mind can, however, make up illusions, and if it does so it will believe in them, because that is how it made them.» — T-7.VI.5: el ego se declara opuesto a todo reconocimiento porque siente total la amenaza; el troceo imprime este renglón con las palabras separadas una por línea.

«The Holy Spirit undoes illusions without attacking them, because He cannot perceive them at all. They therefore do not exist for Him. He resolves the apparent conflict they engender by perceiving conflict as meaningless. I have said before that the Holy Spirit perceives the conflict exactly as it is, and it is meaningless. The Holy Spirit does not want you to understand conflict; He wants you to realize that, because conflict is meaningless, it is not understandable. As I have already said, understanding brings appreciation and appreciation brings love. Nothing else can be understood, because nothing else is real and therefore nothing else has meaning.» — T-7.VI.6: el conflicto no se declara comprensible sino carente de sentido, y de ahí que no haya que entenderlo.

«Belief does not require vigilance unless it is conflicted. If it is, there are conflicting components within it that have led to a state of war, and vigilance has therefore become essential. Vigilance has no place in peace.» — T-7.VI.7: la vigilancia se declara necesaria solo contra creencias falsas y ajena a la paz.

«When you believe something, you have made it true for you. When you believe what God does not know, your thought seems to contradict His, and this makes it appear as if you are attacking Him.» — el mismo T-7.VI.7 explica la apariencia de ataque a Dios: creer lo que Dios no conoce hace que el propio pensamiento parezca contradecir el suyo.

«The ingeniousness of the ego to preserve itself is enormous, but it stems from the very power of the mind the ego denies. This means that the ego attacks what is preserving it, which must result in extreme anxiety. That is why the ego never recognizes what it is doing. It is perfectly logical but clearly insane.» — T-7.VI.3: el ego se declara a la vez perfectamente lógico y del todo insano, porque ataca lo que lo sostiene.

«The ego draws upon the one source that is totally inimical to its existence for its existence. Fearful of perceiving the power of this source, it is forced to depreciate it. This threatens its own existence, a state which it finds intolerable. Remaining logical but still insane, the ego resolves this completely insane dilemma in a completely insane way. It does not perceive its existence as threatened by projecting the threat onto you, and perceiving your being as nonexistent. This ensures its continuance if you side with it, by guaranteeing that you will not know your own safety.» — el mismo T-7.VI.3: el ego saca de la fuente que lo niega su propia existencia, y resuelve el dilema proyectando la amenaza sobre el oyente.

«If truth is total, the untrue cannot exist. Commitment to either must be total; they cannot coexist in your mind without splitting it. If they cannot coexist in peace, and if you want peace, you must give up the idea of conflict entirely and for all time. This requires vigilance only as long as you do not recognize what is true. While you believe that two totally contradictory thought systems share truth, your need for vigilance is apparent.» — T-7.VI.8: el compromiso se declara forzosamente total, y la vigilancia, necesaria solo mientras se crea que dos sistemas contradictorios comparten la verdad.

«Perceived problems in identification at any level are not problems of fact. They are problems of understanding, since their presence implies a belief that what you are is up to you to decide.» — T-7.VI.9: los problemas de identidad se declaran de comprensión y no de hecho, porque suponen que uno decide lo que es.

«The Oneness of the Creator and the creation is your wholeness, your sanity and your limitless power. This limitless power is God’s gift to you, because it is what you are. If you dissociate your mind from it you are perceiving the most powerful force in the universe as if it were weak, because you do not believe you are part of it.» — T-7.VI.10: la unidad de Creador y creación se declara la cordura y el poder del oyente, y disociarse de ella, ver débil lo más poderoso.

«Perceived without your part in it, God’s creation is seen as weak, and those who see themselves as weakened do attack. The attack must be blind, however, because there is nothing to attack. Therefore they make up images, perceive them as unworthy and attack them for their unworthiness. That is all the world of the ego is.» — T-7.VI.11: el ataque se declara ciego por no haber nada que atacar, y de ahí las imágenes que se fabrican para atacarlas.

«Do not try to understand it because, if you do, you are believing that it can be understood and is therefore capable of being appreciated and loved. That would justify its existence, which cannot be justified. You cannot make the meaningless meaningful. This can only be an insane attempt.» — el mismo T-7.VI.11 prohíbe entender el mundo del ego, porque entenderlo lo haría apreciable y justificaría su existencia.

«In this depressing state the Holy Spirit reminds you gently that you are sad because you are not fulfilling your function as co-creator with God, and are therefore depriving yourself of joy. This is not God’s choice but yours. If your mind could be out of accord with God’s, you would be willing without meaning. Yet because God’s Will is unchangeable, no conflict of will is possible.» — T-7.VI.13: la tristeza se explica por no cumplir la función de cocreador, y el conflicto de voluntades se declara imposible.

«When a brother acts insanely, he is offering you an opportunity to bless him. His need is yours. You need the blessing you can offer him. There is no way for you to have it except by giving it. This is the law of God, and it has no exceptions. What you deny you lack, not because it is lacking, but because you have denied it in another and are therefore not aware of it in yourself. Every response you make is determined by what you think you are, and what you want to be is what you think you are. What you want to be, then, must determine every response you make.» — T-7.VII.2: lo que se niega se declara carente en uno por haberlo negado en otro, no por faltar.

«You do not need God’s blessing because that you have forever, but you do need yours. The ego’s picture of you is deprived, unloving and vulnerable. You cannot love this. Yet you can very easily escape from this image by leaving it behind. You are not there and that is not you. Do not see this picture in anyone, or you have accepted it as you.» — T-7.VII.3: la imagen que el ego da de uno se declara imposible de amar, y verla en otro, aceptarla para sí.

«Teach no one that he is what you would not want to be. Your brother is the mirror in which you see the image of yourself as long as perception lasts. And perception will last until the Sonship knows itself as whole. You made perception and it must last as long as you want it.» — el mismo T-7.VII.3: el hermano se declara espejo mientras dure la percepción, y la percepción, hecha por uno y durable a voluntad.

«Illusions are investments. They will last as long as you value them. Values are relative, but they are powerful because they are mental judgments. The only way to dispel illusions is to withdraw all investment from them, and they will have no life for you because you will have put them out of your mind. While you include them in it, you are giving life to them.» — T-7.VII.4: la ilusión se declara inversión, y el único modo de disiparla, retirarle todo lo invertido.

«The gift of life is yours to give, because it was given you. You are unaware of your gift because you do not give it. You cannot make nothing live, since nothing cannot be enlivened. Therefore, you are not extending the gift you both have and are, and so you do not know your being. All confusion comes from not extending life» — T-7.VII.5: el don de la vida se declara no sabido por no darse, y toda confusión se remite a no extenderla.

«One child of God is the only teacher sufficiently worthy to teach another. One Teacher is in all minds and He teaches the same lesson to all. He always teaches you the inestimable worth of every Son of God, teaching it with infinite patience born of the infinite Love for which He speaks. Every attack is a call for His patience, since His patience can translate attack into blessing.» — T-7.VII.7: un solo Maestro en todas las mentes enseña lo mismo, y el ataque se declara petición de paciencia.

«Those who attack do not know they are blessed. They attack because they believe they are deprived. Give, therefore, of your abundance, and teach your brothers theirs. Do not share their illusions of scarcity, or you will perceive yourself as lacking.» — el mismo T-7.VII.7 explica el ataque por creerse privado, y manda no compartir la ilusión de escasez ajena.

«Being the part of your mind that does not believe it is responsible for itself, and being without allegiance to God, the ego is incapable of trust. Projecting its insane belief that you have been treacherous to your Creator, it believes that your brothers, who are as incapable of this as you are, are out to take God from you. Whenever a brother attacks another, that is what he believes. Projection always sees your wishes in others. If you choose to separate yourself from God, that is what you will think others are doing to you.» — T-7.VII.9: al ego se le niega la confianza por no creerse responsable de sí, y la proyección se declara siempre vista del deseo propio en otros.

«You are the Will of God. Do not accept anything else as your will, or you are denying what you are. Deny this and you will attack, believing you have been attacked. But see the Love of God in you, and you will see it everywhere because it is everywhere. See His abundance in everyone, and you will know that you are in Him with them. They are part of you, as you are part of God. You are as lonely without understanding this as God Himself is lonely when His Sons do not know Him. The peace of God is understanding this. There is only one way out of the world’s thinking, just as there was only one way into it. Understand totally by understanding totality.» — T-7.VII.10: hay una sola salida del pensamiento del mundo, igual que hubo una sola entrada, y se enuncia en una línea.

«Perceive any part of the ego’s thought system as wholly insane, wholly delusional and wholly undesirable, and you have correctly evaluated all of it. This correction enables you to perceive any part of creation as wholly real, wholly perfect and wholly desirable. Wanting this only you will have this only, and giving this only you will be only this.» — T-7.VII.11: evaluar bien una parte del sistema del ego se declara evaluarlo entero, y lo mismo del lado de la creación.

«Whenever you deny a blessing to a brother you will feel deprived, because denial is as total as love. It is as impossible to deny part of the Sonship as it is to love it in part. Nor is it possible to love it totally at times. You cannot be totally committed sometimes. Denial has no power in itself, but you can give it the power of your mind, whose power is without limit. If you use it to deny reality, reality is gone for you.» — abre la sección VII (T-7.VII.1): la negación se declara tan total como el amor, y su poder, prestado por la mente del que niega.

«Yet denial is a defense, and so it is as capable of being used positively as well as negatively. Used negatively it will be destructive, because it will be used for attack. But in the service of the Holy Spirit, it can help you recognize part of reality, and thus appreciate all of it. Mind is too powerful to be subject to exclusion. You will never be able to exclude yourself from your thoughts.» — el mismo T-7.VII.1 admite el uso positivo de la negación al servicio del Espíritu Santo.

«To the ego, the law is perceived as a means of getting rid of something it does not want. To the Holy Spirit, it is the fundamental law of sharing, by which you give what you value in order to keep it in your mind. To the Holy Spirit it is the law of extension. To the ego it is the law of deprivation. It therefore produces abundance or scarcity, depending on how you choose to apply it.» — T-7.VIII.1: la misma ley se declara de extensión para el Espíritu Santo y de privación para el ego, y de ahí la abundancia o la escasez.

«The ego always tries to preserve conflict. It is very ingenious in devising ways that seem to diminish conflict, because it does not want you to find conflict so intolerable that you will insist on giving it up. The ego therefore tries to persuade you that it can free you of conflict, lest you give the ego up and free yourself. Using its own warped version of the laws of God, the ego utilizes the power of the mind only to defeat the mind’s real purpose. It projects conflict from your mind to other minds, in an attempt to persuade you that you have gotten rid of the problem.» — T-7.VIII.2: al ego se le atribuye inventar modos de aliviar el conflicto para que no resulte intolerable y se lo quiera soltar.

«First, strictly speaking, conflict cannot be projected because it cannot be shared. Any attempt to keep part of it and get rid of another part does not really mean anything. Remember that a conflicted teacher is a poor teacher and a poor learner. His lessons are confused, and their transfer value is limited by his confusion. The second error is the idea that you can get rid of something you do not want by giving it away. Giving it is how you keep it.» — T-7.VIII.3: los dos errores de la proyección, que el conflicto no se puede compartir y que dar algo no es librarse de ello.

«That is why those who project are vigilant for their own safety. They are afraid that their projections will return and hurt them. Believing they have blotted their projections from their own minds, they also believe their projections are trying to creep back in. Since the projections have not left their minds, they are forced to engage in constant activity in order not to recognize this.» — el mismo T-7.VIII.3 explica la vigilancia del que proyecta: teme que lo proyectado vuelva, porque nunca salió de su mente.

«Do not be afraid of the ego. It depends on your mind, and as you made it by believing in it, so you can dispel it by withdrawing belief from it. Do not project the responsibility for your belief in it onto anyone else, or you will preserve the belief.» — T-7.VIII.5: el ego se declara disipable retirándole la creencia, y proyectar la responsabilidad de esa creencia, modo de conservarla.

«The Holy Spirit will teach you to perceive beyond your belief, because truth is beyond belief and His perception is true. The ego can be completely forgotten at any time, because it is a totally incredible belief, and no one can keep a belief he has judged to be unbelievable. The more you learn about the ego, the more you realize that it cannot be believed. The incredible cannot be understood because it is unbelievable. The meaninglessness of perception based on the unbelievable is apparent, but it may not be recognized as being beyond belief, because it is made by belief.» — T-7.VIII.6: el ego se declara creencia increíble, y por eso olvidable en cualquier momento.

«The whole purpose of this course is to teach you that the ego is unbelievable and will forever be unbelievable. You who made the ego by believing the unbelievable cannot make this judgment alone. By accepting the Atonement for yourself, you are deciding against the belief that you can be alone, thus dispelling the idea of separation and affirming your true identification with the whole Kingdom as literally part of you. This identification is as beyond doubt as it is beyond belief. Your wholeness has no limits because being is infinity.» — T-7.VIII.7: el Curso declara en una línea su propósito entero, y hace de la Expiación aceptada la decisión contra la posibilidad de estar solo.

«Only you can limit your creative power, but God wills to release it. He no more wills you to deprive yourself of your creations than He wills to deprive Himself of His. Do not withhold your gifts to the Sonship, or you withhold yourself from God! Selfishness is of the ego, but Self-fullness is of spirit because that is how God created it. The Holy Spirit is in the part of the mind that lies between the ego and the spirit, mediating between them always in favor of the spirit. To the ego this is partiality, and it responds as if it were being sided against. To spirit this is truth, because it knows its fullness and cannot conceive of any part from which it is excluded.» — abre la sección IX (T-7.IX.1): se distingue el egoísmo de lo que el Curso llama la plenitud del Ser, y la mediación se declara siempre a favor del espíritu.

«The extension of God’s Being is spirit’s only function. Its fullness cannot be contained, any more than can the fullness of its Creator. Fullness is extension. The ego’s whole thought system blocks extension, and thus blocks your only function. It therefore blocks your joy, so that you perceive yourself as unfulfilled. Unless you create you are unfulfilled, but God does not know unfulfillment and therefore you must create. You may not know your own creations, but this can no more interfere with their reality than your unawareness of your spirit can interfere with its being.» — T-7.IX.3: la plenitud se iguala a la extensión, y el sistema del ego se declara bloqueo de la única función.

«The Kingdom is forever extending because it is in the Mind of God. You do not know your joy because you do not know your own Self-fullness. Exclude any part of the Kingdom from yourself and you are not whole. A split mind cannot perceive its fullness, and needs the miracle of its wholeness to dawn upon it and heal it. This reawakens the wholeness in it, and restores it to the Kingdom because of its acceptance of wholeness. The full appreciation of the mind’s Self-fullness makes selfishness impossible and extension inevitable. That is why there is perfect peace in the Kingdom. Spirit is fulfilling its function, and only complete fulfillment is peace.» — T-7.IX.4: la mente dividida se declara incapaz de percibir su plenitud, y la paz, propia del cumplimiento completo.

«You have not failed to increase the inheritance of the Sons of God, and thus have not failed to secure it for yourself. Since it was the Will of God to give it to you, He gave it forever. Since it was His Will that you have it forever, He gave you the means for keeping it. And you have done so. Disobeying God’s Will is meaningful only to the insane. In truth it is impossible.» — T-7.IX.6: desobedecer la Voluntad de Dios se declara imposible y solo significativo para el que no está cuerdo.

«It is surely clear that you can both accept into your mind what is not there, and deny what is. Yet the function God Himself gave your mind through His you may deny, but you cannot prevent. It is the logical outcome of what you are. The ability to see a logical outcome depends on the willingness to see it, but its truth has nothing to do with your willingness. Truth is God’s Will. Share His Will and you share what He knows. Deny His Will as yours, and you are denying His Kingdom and yours.» — T-7.X.2: la función dada a la mente se declara negable y no impedible, y la verdad se pone fuera de la disposición de verla.

«The Holy Spirit will direct you only so as to avoid pain. Surely no one would object to this goal if he recognized it. The problem is not whether what the Holy Spirit says is true, but whether you want to listen to what He says. You no more recognize what is painful than you know what is joyful, and are, in fact, very apt to confuse the two. The Holy Spirit’s main function is to teach you to tell them apart.» — T-7.X.3: la función principal que el Curso atribuye al Espíritu Santo es enseñar a distinguir el gozo del dolor, que se declaran confundidos.

«You cannot perpetuate an illusion about another without perpetuating it about yourself. There is no way out of this, because it is impossible to fragment the mind. To fragment is to break into pieces, and mind cannot attack or be attacked. The belief that it can, an error the ego always makes, underlies its whole use of projection.» — T-7.VIII.4: la mente se declara infragmentable e inatacable, y en la creencia contraria se funda todo el uso que el ego hace de la proyección.

«The ego is a confusion in identification. Never having had a consistent model, it never developed consistently. It is the product of the misapplication of the laws of God by distorted minds that are misusing their power.» — el mismo T-7.VIII.4 define al ego como confusión de identidad, producto de aplicar mal las leyes de Dios.

«Creating is the opposite of loss, as blessing is the opposite of sacrifice. Being must be extended. That is how it retains the knowledge of itself. Spirit yearns to share its being as its Creator did. Created by sharing, its will is to create.» — T-7.IX.2: crear se opone a perder y bendecir a sacrificar, y el ser se declara obligado a extenderse para conservar noticia de sí.

«The Kingdom is the result of premises, just as this world is. You may have carried the ego’s reasoning to its logical conclusion,» — abre la sección X (T-7.X.1): el Reino y el mundo se declaran resultados de premisas; el tramo se corta al cambiar de plana.

«which is total confusion about everything. If you really saw this result you could not want it. The only reason you could possibly want any part of it is because you do not see the whole of it. You are willing to look at the ego’s premises, but not at their logical outcome.» — continuación en la plana siguiente: se imputa al oyente mirar las premisas del ego y no su desenlace.

«accept sole responsibility for the ego’s existence you will have laid aside all anger and all attack, because they come from an attempt to project responsibility for your own errors. But having accepted the errors as yours, do not keep them. Give them over quickly to the Holy Spirit to be undone completely, so that all their effects will vanish from your mind and from the Sonship as a whole.» — T-7.VIII.5 pide aceptar la responsabilidad entera del ego y a la vez no quedarse con los errores, sino entregarlos; el tramo arranca a media frase porque la anterior cierra la plana 150.

«This confusion is the cause of the whole idea of sacrifice. Obey the Holy Spirit, and you will be giving up the ego. But you will be sacrificing nothing. On the contrary, you will be gaining everything.» — T-7.X.3: la idea entera del sacrificio se hace derivar de confundir gozo y dolor; el tramo arranca a media frase porque el troceo reemite la marca de la plana 153 al abrir chunk.

«Yet God wills. He does not wish. Your will is as powerful as His because it is His. The ego’s wishes do not mean anything, because the ego wishes for the impossible. You can wish for the impossible, but you can will only with God. This is the ego’s weakness and your strength.» — T-7.X.4: el Curso separa querer de desear, y solo lo primero se declara compartido con Dios.

«The Holy Spirit never asks for sacrifice, but the ego always does. When you are confused about this distinction in motivation, it can only be due to projection. Projection is a confusion in motivation, and given this confusion, trust becomes impossible.» — T-7.X.5: la señal que distingue las dos voces es la petición de sacrificio, y la proyección se declara confusión de motivo.

«No one gladly obeys a guide he does not trust, but this does not mean that the guide is untrustworthy. In this case, it always means that the follower is. However, this, too, is merely a matter of his own belief. Believing that he can betray, he believes that everything can betray him. Yet this is only because he has elected to follow false guidance. Unable to follow this guidance without fear, he associates fear with guidance, and refuses to follow any guidance at all.» — el mismo T-7.X.5 explica la desconfianza por la propia: quien se cree capaz de traicionar cree que todo puede traicionarlo.

«The Holy Spirit is perfectly trustworthy, as you are. God Himself trusts you, and therefore your trustworthiness is beyond question. It will always remain beyond question, however much you may question it. I said before that you are the Will of God. His Will is not an idle wish, and your identification with His Will is not optional, since it is what you are. Sharing His Will with me is not really open to choice, though it may seem to be. The whole separation lies in this error. The only way out of the error is to decide that you do not have to decide anything. Everything has been given you by God’s decision.» — T-7.X.6: la salida del error se enuncia como decidir que no hay que decidir nada, porque todo está ya dado.

«Even the relinquishment of your false decision-making prerogative, which the ego guards so jealously, is not accomplished by your wish. It was accomplished for you by the Will of God, Who has not left you comfortless. His Voice will teach you how to distinguish between pain and joy, and will lead you out of the confusion you have made. There is no confusion in the mind of a Son of God, whose will must be the Will of the Father, because the Father’s Will is His Son.» — T-7.X.7: hasta soltar la prerrogativa de decidir se declara hecho por la Voluntad de Dios y no por el deseo propio.

«Miracles are in accord with the Will of God, Whose Will you do not know because you are confused about what you will. This means that you are confused about what you are. If you are God’s Will and do not accept His Will, you are denying joy. The miracle is therefore a lesson in what joy is. Being a lesson in sharing it is a lesson in love, which is joy. Every miracle is thus a lesson in truth, and by offering truth you are learning the difference between pain and joy.» — T-7.X.8: el milagro se declara lección de gozo y de amor, y por ahí, del modo de distinguir el dolor del gozo.

«The Holy Spirit will always guide you truly, because your joy is His. This is His Will for everyone because He speaks for the Kingdom of God, which is joy. Following Him is therefore the easiest thing in the world, and the only thing that is easy, because it is not of the world. It is therefore natural. The world goes against your nature, being out of accord with God’s laws. The world perceives orders of difficulty in everything.» — abre la sección XI (T-7.XI.1): seguir al Espíritu Santo se declara lo único fácil del mundo justamente por no ser del mundo.

«Grace is the natural state of every Son of God. When he is not in a state of grace, he is out of his natural environment and does not function well. Everything he does becomes a strain, because he was not created for the environment that he has made. He therefore cannot adapt to it, nor can he adapt it to him. There is no point in trying. A Son of God is happy only when he knows he is with God. That is the only environment in which he will not experience strain, because that is where he belongs. It is also the only environment that is worthy of him, because his own worth is beyond anything he can make.» — T-7.XI.2: la gracia se declara estado natural, y el esfuerzo, señal de estar fuera del ambiente propio.

«I call upon you to remember that I have chosen you to teach the Kingdom to the Kingdom. There are no exceptions to this lesson, because the lack of exceptions is the lesson. Every Son who returns to the Kingdom with this lesson in his heart has healed the Sonship and given thanks to God. Everyone who learns this lesson has become the perfect teacher, because he has learned it of the Holy Spirit.» — T-7.XI.4: la voz del Curso declara haber elegido al oyente para enseñar, y hace de la ausencia de excepciones la lección misma.

«When a mind has only light, it knows only light. Its own radiance shines all around it, and extends out into the darkness of other minds, transforming them into majesty. The Majesty of God is there, for you to recognize and appreciate and know. Recognizing the Majesty of God as your brother is to accept your own inheritance. God gives only equally. If you recognize His gift in anyone, you have acknowledged what He has given you. Nothing is so easy to recognize as truth. This is the recognition that is immediate, clear and natural. You have trained yourself not to recognize it, and this has been very difficult for you.» — T-7.XI.5: reconocer la Majestad de Dios en el hermano se declara aceptar la herencia propia, y el no reconocer la verdad, cosa aprendida con esfuerzo.

«You cannot deny part of truth. You do not know your creations because you do not know their creator. You do not know yourself because you do not know yours. Your creations cannot establish your reality, any more than you can establish God’s. But you can know both. Being is known by sharing. Because God shared His Being with you, you can know Him. But you must also know all He created, to know what they have shared. Without your Father you will not know your fatherhood. The Kingdom of God includes all His Sons and their children, who are as like the Sons as they are like the Father. Know, then, the Sons of God, and you will know all creation.» — T-7.XI.7 cierra el capítulo: el ser se declara conocido por compartirse, y conocer a los Hijos, condición de conocer la creación entera.

«Knowledge is not the motivation for learning this course. Peace is. This is the prerequisite for knowledge only because those who are in conflict are not peaceful, and peace is the condition of knowledge because it is the condition of the Kingdom. Knowledge can be restored only when you meet its conditions. This is not a bargain made by God, Who makes no bargains. It is merely the result of your misuse of His laws on behalf of an imaginary will that is not His. Knowledge is His Will.» — abre el capítulo 8 (T-8.I.1): el Curso declara cuál es el motivo de aprenderlo, la paz, y niega que Dios haga tratos.

«The distractions of the ego may seem to interfere with your learning, but the ego has no power to distract you unless you give it the power to do so. The ego’s voice is an hallucination. You cannot expect it to say “I am not real.” Yet you are not asked to dispel your hallucinations alone. You are merely asked to evaluate them in terms of their results to you. If you do not want them on the basis of loss of peace, they will be removed from your mind for you.» — T-8.I.2: la voz del ego se llama alucinación, y se manda evaluarla por sus resultados en vez de intentar disiparla a solas.

«Every response to the ego is a call to war, and war does deprive you of peace. Yet in this war there is no opponent. This is the reinterpretation of reality that you must make to secure peace, and the only one you need ever make. Those whom you perceive as opponents are part of your peace, which you are giving up by attacking them. How can you have what you give up?» — T-8.I.3: la guerra se declara sin adversario, y los adversarios percibidos, parte de la propia paz.

«Your past learning must have taught you the wrong things, simply because it has not made you happy. On this basis alone its value should be questioned. If learning aims at change, and that is always its purpose, are you satisfied with the changes your learning has brought you? Dissatisfaction with learning outcomes is a sign of learning failure, since it means that you did not get what you wanted.» — T-8.I.4: el criterio con que el Curso juzga lo aprendido antes es el resultado, y la insatisfacción se declara señal de fallo de aprendizaje.

«Consider the kingdom you have made and judge its worth fairly. Is it worthy to be a home for a child of God? Does it protect his peace and shine love upon him? Does it keep his heart untouched by fear, and allow him to give always, without any sense of loss? Does it teach him that this giving is his joy, and that God Himself thanks him for his giving? That is the only environment in which you can be happy.» — T-7.XI.3: el Curso somete lo hecho por el oyente a cinco preguntas seguidas sobre si sirve de hogar a un hijo de Dios.

«You cannot make it, any more than you can make yourself. It has been created for you, as you were created for it. God watches over His children and denies them nothing. Yet when they deny Him they do not know this, because they deny themselves everything. You who could give the Love of God to everything you see and touch and remember, are literally denying Heaven to yourself.» — el mismo T-7.XI.3: ese ambiente se declara recibido y no hecho, y negarlo, negarse el cielo a uno mismo.

«Out of your natural environment you may well ask, “What is truth?” since truth is the environment by which and for which you were created. You do not know yourself, because you do not know» — T-7.XI.6: la pregunta por la verdad se declara propia de quien está fuera de su ambiente; el tramo se corta al cambiar de plana.

«your Creator. You do not know your creations because you do not know your brothers, who created them with you. I have already said that only the whole Sonship is worthy to be co-creator with God, because only the whole Sonship can create like Him. Whenever you heal a brother by recognizing his worth, you are acknowledging his power to create and yours. He cannot have lost what you recognize, and you must have the glory you see in him.» — continuación en la plana siguiente: curar se declara reconocer en el hermano el poder de crear, que no puede haber perdido si se lo reconoce.

«The total senselessness of such a curriculum must be fully recognized before a real change in direction becomes possible. You cannot learn simultaneously from two teachers who are in total disagreement about everything. Their joint curriculum presents an impossible learning task. They are teaching you entirely different things in entirely different ways, which might be possible except that both are teaching you about yourself. Your reality is unaffected by both, but if you listen to both, your mind will be split about what your reality is.» — T-8.I.6: el Curso declara imposible aprender de dos maestros en desacuerdo total, porque los dos enseñan sobre lo mismo, el oyente.

«There is a rationale for choice. Only one Teacher knows what your reality is. If learning to remove the obstacles to that knowledge is the purpose of the curriculum, you must learn it of Him. The ego does not know what it is trying to teach. It is trying to teach you what you are without knowing what you are. It is expert only in confusion. It does not understand anything else. As a teacher, then, the ego is totally confused and totally confusing. Even if you could disregard the Holy Spirit entirely, which is impossible, you could still learn nothing from the ego, because the ego knows nothing.» — abre la sección II (T-8.II.1): al ego se le niega todo saber sobre lo que enseña, y se lo declara experto solo en confusión.

«Learning is joyful if it leads you along your natural path, and facilitates the development of what you have. When you are taught against your nature, however, you will lose by your learning because your learning will imprison you.» — T-8.II.2: el aprendizaje se declara gozoso si sigue la naturaleza propia y carcelario si va contra ella.

«The ego cannot teach you anything as long as your will is free, because you will not listen to it. It is not your will to be imprisoned because your will is free. That is why the ego is the denial of free will. It is never God Who coerces you, because He shares His Will with you. His Voice teaches only in accordance with His Will, but that is not the Holy Spirit’s lesson because that is what you are. The lesson is that your will and God’s cannot be out of accord because they are one. This is the undoing of everything the ego tries to teach. It is not, then, only the direction of the curriculum that must be unconflicted, but also the content.» — T-8.II.3: el ego se declara la negación del libre albedrío, y a Dios se le niega la coerción por compartir su Voluntad.

«We have said that the Holy Spirit teaches you the difference between pain and joy. That is the same as saying He teaches you the difference between imprisonment and freedom. You cannot make this distinction without Him because you have taught yourself that imprisonment is freedom. Believing them to be the same, how can you tell them apart? Can you ask the part of your mind that taught you to believe they are the same, to teach you how they are different?» — T-8.II.5: la distinción entre dolor y gozo se iguala a la distinción entre prisión y libertad, y se declara imposible sin ayuda porque se aprendió a confundirlas.

«The Holy Spirit’s teaching takes only one direction and has only one goal. His direction is freedom and His goal is God. Yet He cannot conceive of God without you, because it is not God’s Will to be without you. When you have learned that your will is God’s, you could no more will to be without Him than He could will to be without you. This is freedom and this is joy. Deny yourself this and you are denying God His Kingdom, because He created you for this.» — T-8.II.6: la enseñanza se declara de una sola dirección y una sola meta, y a Dios se le niega el poder quererse sin el oyente.

«When I said, “All power and glory are yours because the Kingdom is His,” this is what I meant: The Will of God is without limit, and all power and glory lie within it. It is boundless in strength and in love and in peace. It has no boundaries because its extension is unlimited, and it encompasses all things because it created all things. By creating all things, it made them part of itself. You are the Will of God because that is how you were created. Because your Creator creates only like Himself, you are like Him. You are part of Him Who is all power and glory, and are therefore as unlimited as He is.» — T-8.II.7: la voz del Curso glosa su propia frase anterior, y funda en la creación semejante la falta de límites que atribuye al oyente.

«Glory to God in the highest, and to you because He has so willed it. Ask and it shall be given you, because it has already been given. Ask for light and learn that you are light.» — abre la sección III (T-8.III.1) con dos fórmulas evangélicas reescritas, la de la gloria y la de pedir y recibir.

«To fulfill the Will of God perfectly is the only joy and peace that can be fully known, because it is the only function that can be fully experienced. When this is accomplished, then, there is no other experience. Yet the wish for other experience will block its accomplishment, because God’s Will cannot be forced upon you, being an experience of total willingness.» — T-8.III.2: a la Voluntad de Dios se le niega la imposición, porque es experiencia de disposición total.

«When you meet anyone, remember it is a holy encounter. As you see him you will see yourself. As you treat him you will treat yourself. As you think of him you will think of yourself. Never forget this, for in him you will find yourself or lose yourself. Whenever two Sons of God meet, they are given another chance at salvation. Do not leave anyone without giving salvation to him and receiving it yourself. For I am always there with you, in remembrance of you.» — T-8.III.4: el encuentro se declara santo y espejo, y la voz del Curso invierte la fórmula eucarística diciendo estar en recuerdo del oyente.

«The goal of the curriculum, regardless of the teacher you choose, is “Know thyself.” There is nothing else to seek. Everyone is looking for himself and for the power and glory he thinks he has lost. Whenever you are with anyone, you have another opportunity to find them. Your power and glory are in him because they are yours. The ego tries to find them in yourself alone, because it does not know where to look. The Holy Spirit teaches you that if you look only at yourself you cannot find yourself, because that is not what you are.» — T-8.III.5: la meta del plan de estudios se declara la misma con cualquiera de los dos maestros, y el ego yerra el lugar donde buscarla.

«Whenever you are with a brother, you are learning what you are because you are teaching what you are. He will respond either with pain or with joy, depending on which teacher you are following. He will be imprisoned or released according to your decision, and so will you. Never forget your responsibility to him» — T-8.III.5 hace del trato con el hermano el sitio donde se aprende lo que uno es, porque ahí se enseña; el tramo se corta al cambiar de plana.

«The Kingdom cannot be found alone, and you who are the Kingdom cannot find yourself alone. To achieve the goal of the curriculum, then, you cannot listen to the ego, whose purpose is to defeat its own goal. The ego does not know this, because it does not know anything. But you can know it, and you will know it if you are willing to look at what the ego would make of you. This is your responsibility, because once you have really looked at it you will accept the Atonement for yourself.» — T-8.III.6: el Reino se declara inhallable a solas, y mirar de veras lo que el ego haría de uno, bastante para aceptar la Expiación.

«Having made this choice you will understand why you once believed that, when you met someone else, you thought he was someone else. And every holy encounter in which you enter fully will teach you this is not so.» — el mismo T-8.III.6: el encuentro santo se declara la corrección de haber creído que el otro era otro.

«You can encounter only part of yourself because you are part of God, Who is everything. His power and glory are everywhere, and you cannot be excluded from them. The ego teaches that your strength is in you alone. The Holy Spirit teaches that all strength is in God and therefore in you.» — T-8.III.7: las dos enseñanzas sobre dónde está la fuerza, en uno solo o en Dios y por eso en uno.

«Wrong decisions have no power, because they are not true. The imprisonment they seem to produce is no more true than they are.» — el mismo T-8.III.7 declara sin poder las decisiones erradas y tan falsa como ellas la prisión que parecen producir.

«If God’s Will for you is complete peace and joy, unless you experience only this you must be refusing to acknowledge His Will. His Will does not vacillate, being changeless forever. When you are not at peace it can only be because you do not believe you are in Him. Yet He is All in all. His peace is complete, and you must be included in it. His laws govern you because they govern everything. You cannot exempt yourself from His laws, although you can disobey them. Yet if you do, and only if you do, you will feel lonely and helpless, because you are denying yourself everything.» — abre la sección IV (T-8.IV.1): las leyes de Dios se declaran ineludibles y a la vez desobedecibles, y la soledad, consecuencia de desobedecerlas.

«I said that I am with you always, even unto the end of the world. That is why I am the light of the world. If I am with you in the loneliness of the world, the loneliness is gone. You cannot maintain the illusion of loneliness if you are not alone. My purpose, then, is still to overcome the world. I do not attack it, but my light must dispel it because of what it is. Light does not attack darkness, but it does shine it away. If my light goes with you everywhere, you shine it away with me.» — T-8.IV.2: la voz del Curso reclama otra frase evangélica y explica la luz por lo que no hace: no ataca la oscuridad, la disipa.

«My mission was simply to unite the will of the Sonship with the Will of the Father by being aware of the Father’s Will myself. This is the awareness I came to give you, and your problem in accepting it is the problem of this world. Dispelling it is salvation, and in this sense I am the salvation of the world.» — T-8.IV.3: la voz del Curso enuncia en una línea la misión que se atribuye, y acota en qué sentido se llama salvación del mundo.

«The world must therefore despise and reject me, because the world is the belief that love is impossible. If you will accept the fact that I am with you, you are denying the world and accepting God. My will is His, and your decision to hear me is the decision to hear His Voice and abide in His Will.» — el mismo T-8.IV.3 define el mundo como la creencia de que el amor es imposible, y de ahí hace salir el rechazo que dice recibir.

«That is why healing is a collaborative venture. I can tell you what to do, but you must collaborate by believing that I know what you should do. Only then will your mind choose to follow me. Without this choice you could not be healed because you would have decided against healing, and this rejection of my decision for you makes healing impossible.» — T-8.IV.4: la curación se declara empresa en colaboración, y la guía, inútil si no se la quiere.

«Healing reflects our joint will. This is obvious when you consider what healing is for. Healing is the way in which the separation is overcome. Separation is overcome by union. It cannot be overcome by separating. The decision to unite must be unequivocal, or the mind itself is divided and not whole. Your mind is the means by which you determine your own condition, because mind is the mechanism of decision. It is the power by which you separate or join, and experience pain or joy accordingly.» — T-8.IV.5: la separación se declara vencida solo por unión, y la mente, mecanismo de decisión.

«Nothing God created can oppose your decision, as nothing God created can oppose His Will. God gave your will its power, which I can only acknowledge in honor of His. If you want to be like me I will help you, knowing that we are alike. If you want to be different, I will wait until you change your mind. I can teach you, but only you can choose to listen to my teaching. How else can it be, if God’s Kingdom is freedom? Freedom cannot be learned by tyranny of any kind, and the perfect equality of all God’s Sons cannot be recognized through the dominion of one mind over another. God’s Sons are equal in will, all being the Will of their Father. This is the only lesson I came to teach.» — T-8.IV.6: la libertad se declara inenseñable por tiranía, y la igualdad de los Hijos, irreconocible por dominio de una mente sobre otra.

«Freedom is the only gift you can offer to God’s Sons, being an acknowledgment of what they are and what He is. Freedom is creation, because it is love. Whom you seek to imprison you do not love. Therefore, when you seek to imprison anyone, including yourself, you do not love him and you cannot identify with him.» — T-8.IV.8: la libertad se iguala a la creación y al amor, y querer aprisionar a alguien se declara incompatible con amarlo.

«The Holy Trinity is holy because It is One. If you exclude yourself from this union, you are perceiving the Holy Trinity as separated. You must be included in It, because It is everything. Unless you take your place in It and fulfill your function as part of It, the Holy Trinity is as bereft as you are. No part of It can be imprisoned if Its truth is to be known.» — el mismo T-8.IV.8 declara a la Trinidad tan desposeída como el oyente si este se excluye de ella.

«Can you be separated from your identification and be at peace? Dissociation is not a solution; it is a delusion. The delusional believe that truth will assail them, and they do not recognize it because they prefer the delusion. Judging truth as something they do not want, they perceive their illusions which block knowledge. Help them by offering them your unified mind on their behalf, as I am offering you mine on behalf of yours. Alone we can do nothing, but together our minds fuse into something whose power is far beyond the power of its separate parts. By not being separate, the Mind of God is established in ours and as ours. This Mind is invincible because it is undivided.» — abre la sección V (T-8.V.1): la disociación se declara delirio y no solución, y la unión de mentes, poder mayor que la suma de sus partes.

«The undivided will of the Sonship is the perfect creator, being wholly in the likeness of God, Whose Will it is. You cannot be exempt from it if you are to understand what it is and what you are. By the belief that your will is separate from mine, you are exempting yourself from the Will of God which is yourself. Yet to heal is still to make whole. Therefore, to heal is to unite with those who are like you, because perceiving this likeness is to recognize the Father. If your perfection is in Him and only in Him, how can you know it without recognizing Him? The recognition of God is the recognition of yourself.» — T-8.V.2: curar se glosa como hacer entero, y por eso como unirse a los semejantes, donde el Curso pone el reconocimiento del Padre.

«When you unite with me you are uniting without the ego, because I have renounced the ego in myself and therefore cannot unite with yours. Our union is therefore the way to renounce the ego in you. The truth in both of us is beyond the ego. Our success in transcending the ego is guaranteed by God, and I share this confidence for both of us and all of us. I bring God’s peace back to all His children because I received it of Him for us all. Nothing can prevail against our united wills because nothing can prevail against God’s.» — T-8.V.4: la voz del Curso declara haber renunciado al ego en sí misma y por eso no poder unirse con el del oyente.

«My decision cannot overcome» — T-8.IV.5: la voz del Curso declara que su decisión no puede vencer la del oyente; el tramo se corta al cambiar de plana y sigue en la 163 diciendo por qué: porque son igual de poderosas.

«yours, because yours is as powerful as mine. If it were not so the Sons of God would be unequal. All things are possible through our joint decision, but mine alone cannot help you. Your will is as free as mine, and God Himself would not go against it. I cannot will what God does not will. I can offer my strength to make yours invincible, but I cannot oppose your decision without competing with it and thereby violating God’s Will for you.» — continuación en la plana siguiente: el límite de lo que la voz del Curso puede hacer, ofrecer fuerza y no oponerse a la decisión ajena.

«If your will were not mine it would not be our Father’s. This would mean you have imprisoned yours, and have not let it be free. Of yourself you can do nothing, because of yourself you are nothing. I am nothing without the Father and you are nothing without me, because by denying the Father you deny yourself. I will always remember you, and in my remembrance of you lies your remembrance of yourself. In our remembrance of each other lies our remembrance of God.» — T-8.IV.7: la voz del Curso declara su propia nada sin el Padre y la del oyente sin ella.

«Join, then, with me in praise of Him and you whom He created. This is our gift of gratitude to Him, which He will share with all His creations, to whom He gives equally whatever is acceptable to Him. Because it is acceptable to Him it is the gift of freedom, which is His Will for all His Sons. By offering freedom you will be free.» — el mismo T-8.IV.7 pone la libertad como don recíproco: ofrecerla es tenerla.

«Would you know the Will of God for you? Ask it of me who know it for you and you will find it. I will deny you nothing, as God denies me nothing. Ours is simply the journey back to God Who is our home. Whenever fear intrudes anywhere along the road to peace, it is because the ego has attempted to join the journey with us and cannot» — T-8.V.5: el miedo en el camino se explica por el intento del ego de sumarse al viaje; el tramo se corta al cambiar de plana.

«On this journey you have chosen me as your companion instead of the ego. Do not attempt to hold on to both, or you will try to go in different directions and will lose the way.» — continuación en la plana siguiente: se prohíbe llevar los dos compañeros a la vez.

«I go before you because I am beyond the ego. Reach, therefore, for my hand because you want to transcend the ego. My strength will never be wanting, and if you choose to share it you will do so. I give it willingly and gladly, because I need you as much as you need me.» — T-8.V.6 cierra la sección con una reciprocidad declarada: la voz del Curso dice necesitar al oyente tanto como el oyente a ella.

«The world can add nothing to the power and the glory of God and His holy Sons, but it can blind the Sons to the Father if they behold it. You cannot behold the world and know God. Only one is true. I am come to tell you that the choice of which is true is not yours to make. If it were, you would have destroyed yourself. Yet God did not will the destruction of His creations, having created them for eternity. His Will has saved you, not from yourself but from your illusion of yourself. He has saved you for yourself.» — T-8.VI.2: la elección entre el mundo y Dios se declara no disponible, y la salvación, de la ilusión de uno mismo y no de uno mismo.

«Listen to the story of the prodigal son, and learn what God’s treasure is and yours: This son of a loving father left his home and thought he had squandered everything for nothing of any value, although he had not understood its worthlessness at the time. He was ashamed to return to his father, because he thought he had hurt him. Yet when he came home the father welcomed him with joy, because the son himself was his father’s treasure. He wanted nothing else.» — T-8.VI.4: la parábola del hijo pródigo se recuenta con el acento puesto en el tesoro del padre, que es el hijo mismo.

«You made neither yourself nor your function. You made only the decision to be unworthy of both. Yet you cannot make yourself unworthy because you are the treasure of God, and what He values is valuable. There can be no question of its worth, because its value lies in God’s sharing Himself with it and establishing its value forever.» — T-8.VI.5: la indignidad se declara lo único que uno hizo, y a la vez imposible, porque el valor lo pone Dios al compartirse.

«An “unwilling will” does not mean anything, being a contradiction in terms that actually means nothing. When you think you are unwilling to will with God, you are not thinking. God’s Will is Thought. It cannot be contradicted by thought. God does not contradict Himself, and His Sons, who are like Him, cannot contradict themselves or Him. Yet their thought is so powerful that they can even imprison the mind of God’s Son, if they so choose. This choice does make the Son’s function unknown to him, but never to his Creator. And because it is not unknown to his Creator, it is forever knowable to him.» — T-8.VI.7: la voluntad reacia se declara contradicción en los términos, aunque el pensamiento del Hijo pueda aprisionar su propia mente.

«There is no question but one you should ever ask of yourself;–”Do I want to know my Father’s Will for me?” He will not hide it. He has revealed it to me because I asked it of Him, and learned of what He had already given. Our function is to work together, because apart from each other we cannot function at all. The whole power of God’s Son lies in all of us, but not in any of us alone.» — T-8.VI.8: se reduce a una sola la pregunta que cabe hacerse, y la voz del Curso dice haberla hecho y recibido respuesta.

«Attack is always physical. When attack in any form enters your mind you are equating yourself with a body, since this is the ego’s interpretation of the body. You do not have to attack physically to accept this interpretation. You are accepting it simply by the belief that attack can get you something you want. If you did not believe this, the idea of attack would have no appeal for you. When you equate yourself with a body you will always experience depression. When a child of God thinks of himself in this way he is belittling himself, and seeing his brothers as similarly belittled. Since he can find himself only in them, he has cut himself off from salvation.» — abre la sección VII (T-8.VII.1): todo ataque se declara físico, porque equipara al que ataca con un cuerpo.

«Remember that the Holy Spirit interprets the body only as a means of communication. Being the Communication Link between God and His separated Sons, the Holy Spirit interprets everything you have made in the light of what He is. The ego separates through the body. The Holy Spirit reaches through it to others. You do not perceive your brothers as the Holy Spirit does, because you do not regard bodies solely as a means of joining minds and uniting them with yours and mine. This interpretation of the body will change your mind entirely about its value. Of itself it has none.» — T-8.VII.2: el cuerpo se reasigna a un solo uso, y se le niega valor propio: el ego separa por él y el Espíritu Santo alcanza a otros.

«If you use the body for attack, it is harmful to you. If you use it only to reach the minds of those who believe they are bodies, and teach them through the body that this is not so, you will understand the power of the mind that is in you. If you use the body for this and only for this, you cannot use it for attack.» — T-8.VII.3: el uso del cuerpo para enseñar que no se es cuerpo se declara incompatible con usarlo para atacar.

«Communication ends separation. Attack promotes it. The body is beautiful or ugly, peaceful or savage, helpful or harmful, according to the use to which it is put.» — T-8.VII.4: el cuerpo se declara sin cualidad propia, bello o feo según el uso que se le dé.

«Yet all loss comes only from your own misunderstanding. Loss of any kind is impossible. But when you look upon a brother as a physical entity, his power and glory are “lost” to you and so are yours. You have attacked him, but you must have attacked yourself first. Do not see him this way for your own salvation, which must bring him his. Do not allow him to belittle himself in your mind, but give him freedom from his belief in littleness, and thus escape from yours.» — T-8.VII.5: la pérdida se declara imposible, y ver al hermano como cuerpo, ataque a uno mismo antes que a él.

«The Bible says, “The Word (or thought) was made flesh.” Strictly speaking this is impossible, since it seems to involve the translation of one order of reality into another. Different orders of reality merely appear to exist, just as different orders of miracles do. Thought cannot be made into flesh except by belief, since thought is not physical. Yet thought is communication, for which the body can be used. This is the only natural use to which it can be put.» — T-8.VII.7: la frase de Juan se objeta como traducción entre órdenes de realidad, y el único uso natural del cuerpo se declara la comunicación.

«The journey to God is merely the reawakening of the knowledge of where you are always, and what you are forever. It is a journey without distance to a goal that has never changed. Truth can only be experienced. It cannot be described and it cannot be explained. I can make you aware of the conditions of truth, but the experience is of God. Together we can meet its conditions, but truth will dawn upon you of itself.» — T-8.VI.9: el viaje a Dios se declara sin distancia y hacia una meta que no ha cambiado, y la verdad, solo experimentable y no explicable.

«In this world, not even the body is perceived as whole. Its purpose is seen as fragmented into many functions with little or no relationship to each other, so that it appears to be ruled by chaos. Guided by the ego, it is. Guided by the Holy Spirit, it is not. It becomes a means by which the part of the mind you tried to separate from spirit can reach beyond its distortions and return to spirit. The ego’s temple thus becomes the temple of the Holy Spirit, where devotion to Him replaces devotion to the ego. In this sense the body does become a temple to God; His Voice abides in it by directing the use to which it is put.» — T-8.VII.9: el templo del ego se declara vuelto templo del Espíritu Santo por el uso, no por la naturaleza del cuerpo.

«Healing is the result of using the body solely for communication. Since this is natural it heals by making whole, which is also natural. All mind is whole, and the belief that part of it is physical, or not mind, is a fragmented or sick interpretation. Mind cannot be made physical, but it can be made manifest through the physical if it uses the body to go beyond itself. By reaching out, the mind extends itself. It does not stop at the body, for if it does it is blocked in its purpose. A mind that has been blocked has allowed itself to be vulnerable to attack, because it has turned against itself.» — T-8.VII.10: la mente se declara manifestable por lo físico si lo trasciende, y bloqueada si se detiene en el cuerpo.

«The removal of blocks, then, is the only way to guarantee help and healing. Help and healing are the normal expressions of a mind that is working through the body, but not in it. If the mind believes the body is its goal it will distort its perception of the body, and by blocking its own extension beyond it, will induce illness by fostering separation. Perceiving the body as a separate entity cannot but foster illness, because it is not true. A medium of communication loses its usefulness if it is used for anything else. To use a medium of communication as a medium of attack is an obvious confusion in purpose.» — T-8.VII.11: la enfermedad se hace derivar de bloquear la extensión de la mente, y usar un medio de comunicación para atacar, confusión de propósito.

«The opposite of joy is depression. When your learning promotes depression instead of joy, you cannot be listening to God’s joyous Teacher and learning His lessons. To see a body as anything except a means of communication is to limit your mind and to hurt yourself. Health is therefore nothing more than united purpose. If the body is brought under the purpose of the mind, it becomes whole because the mind’s purpose is one. Attack can only be an assumed purpose of the body, because apart from the mind the body has no purpose at all.» — T-8.VII.13: la salud se reduce a unidad de propósito, y al cuerpo se le niega todo propósito propio aparte de la mente.

«You are not limited by the body, and thought cannot be made flesh. Yet mind can be manifested through the body if it goes beyond it and does not interpret it as limitation. Whenever you see another as limited to or by the body, you are imposing this limit on yourself. Are you willing to accept this, when your whole purpose for learning should be to escape from limitations? To conceive of the body as a means of attack and to believe that joy could possibly result, is a clear-cut indication of a poor learner.» — T-8.VII.14: ver a otro limitado por el cuerpo se declara imponerse ese límite a uno mismo.

«Joy is unified purpose, and unified purpose is only God’s. When yours is unified it is His. Believe you can interfere with His purpose, and you need salvation. You have condemned yourself, but condemnation is not of God. Therefore it is not true. No more are any of its seeming results. When you see a brother as a body, you are condemning him because you have condemned yourself. Yet if all condemnation is unreal, and it must be unreal since it is a form of attack, then it can have no results.» — T-8.VII.15: la condena se declara ajena a Dios y por tanto irreal, y sin resultados por ser forma de ataque.

«Do not allow yourself to suffer from imagined results of what is not true. Free your mind from the belief that this is possible. In its complete impossibility lies your only hope for release. But what other hope would you want? Freedom from illusions lies only in not believing them. There is no attack, but there is unlimited communication and therefore unlimited power and wholeness. The power of wholeness is extension. Do not arrest your thought in this world, and you will open your mind to creation in God.» — T-8.VII.16: la imposibilidad completa del ataque se declara la única esperanza de liberación, y no creer en las ilusiones, la única libertad respecto de ellas.

«Attitudes toward the body are attitudes toward attack. The ego’s definitions of anything are childish, and are always based on what it believes the thing is for. This is because it is incapable of true generalizations, and equates what it sees with the function it ascribes to it. It does not equate it with what it is. To the ego the body is to attack with. Equating you with the body, it teaches that you are to attack with. The body, then, is not the source of its own health. The body’s condition lies solely in your interpretation of its function.» — abre la sección VIII (T-8.VIII.1): al ego se le atribuye definirlo todo por su uso, y de ahí que el cuerpo le sirva para atacar.

«The ego has a profound investment in sickness. If you are sick, how can you object to the ego’s firm belief that you are not invulnerable? This is an appealing argument from the ego’s point of view, because it obscures the obvious attack that underlies the sickness. If you recognized this and also decided against attack, you could not give this false witness to the ego’s stand.» — T-8.VIII.3: la enfermedad se declara testigo que el ego convoca para probar la vulnerabilidad, y que oculta el ataque que la sostiene.

«The ego does not call upon witnesses who would disagree with its case, nor does the Holy Spirit. I have said that judgment is the function of the Holy Spirit, and one He is perfectly equipped to fulfill. The ego as a judge gives anything but an impartial judgment. When the ego calls on a witness, it has already made the witness an ally.» — T-8.VIII.4: el ego se declara juez parcial que solo llama testigos que ya son aliados suyos.

«Sickness is meaningful only if the two basic premises on which the ego’s interpretation of the body rests are true; that the body is for attack, and that you are a body. Without these premises sickness is inconceivable.» — T-8.VIII.5: la enfermedad se declara dependiente de dos premisas, que el cuerpo sea para atacar y que uno sea un cuerpo.

«Sickness is a way of demonstrating that you can be hurt. It is a witness to your frailty, your vulnerability, and your extreme need to depend on external guidance. The ego uses this as its best argument for your need for its guidance. It dictates endless prescriptions for avoiding catastrophic outcomes.» — T-8.VIII.6: la enfermedad se declara testimonio de fragilidad y de necesidad de guía externa, que el ego explota.

«A learning device is not a teacher. It cannot tell you how you feel. You do not know how you feel because you have accepted the ego’s confusion, and you therefore believe that a learning device can tell you how you feel. Sickness is merely another example of your insistence on asking guidance of a teacher who does not know the answer. The ego is incapable of knowing how you feel. When I said that the ego does not know anything, I said the one thing about the ego that is wholly true. But there is a corollary; if only knowledge has being and the ego has no knowledge, then the ego has no being.» — T-8.VIII.7: el corolario con que el Curso pasa de que el ego no sabe nada a que el ego no tiene ser.

«There is nothing so frustrating to a learner as a curriculum he cannot learn. His sense of adequacy suffers, and he must become depressed. Being faced with an impossible learning situation is» — T-8.VII.8: el plan de estudios inaprendible se declara lo más frustrante para el que aprende; el tramo se corta al cambiar de plana.

«the most depressing thing in the world. In fact, it is ultimately why the world itself is depressing. The Holy Spirit’s curriculum is never depressing, because it is a curriculum of joy. Whenever the reaction to learning is depression, it is because the true goal of the curriculum has been lost sight of.» — continuación en la plana siguiente: de ahí se deriva que el mundo sea deprimente, y la depresión al aprender, señal de haber perdido de vista la meta.

«To communicate is to join and to attack is to separate. How can you do both simultaneously with the same thing and not suffer? Perception of the body can be unified only by one purpose. This releases the mind from the temptation to see the body in many lights, and gives it over entirely to the One Light in which it can be really understood. To confuse a learning device with a curriculum goal is a fundamental confusion that blocks the understanding of both. Learning must lead beyond the body to the re-establishment of the power of the mind in it. This can be accomplished only if the mind extends to other minds, and does not arrest itself in its extension. This arrest is the» — T-8.VII.12: comunicar y atacar se declaran operaciones contrarias sobre lo mismo, y la percepción del cuerpo, unificable solo por un propósito; el tramo se corta al cambiar de plana.

«cause of all illness, because only extension is the mind’s function.» — cierre del mismo T-8.VII.12 en la plana siguiente: la detención de la extensión se declara la causa de toda enfermedad.

«The body exists in a world that seems to contain two voices fighting for its possession. In this perceived constellation the body is seen as capable of shifting its allegiance from one to the other, making the concepts of both health and sickness meaningful. The ego makes a fundamental confusion between means and end as it always does. Regarding the body as an end, the ego has no real use for it because it is not an end.» — T-8.VIII.2: el cuerpo se sitúa entre dos voces que se lo disputan, y el ego confunde el medio con el fin.

«You must have noticed an outstanding characteristic of every end that the ego has accepted as its own. When you have achieved it, it has not satisfied you. This is why the ego is forced to shift ceaselessly from one goal to another, so that you will continue to hope it can yet offer you something.» — el mismo T-8.VIII.2: el ego se declara obligado a cambiar de meta sin descanso porque ninguna satisface al alcanzarla.

«The Holy Spirit’s Voice is as loud as your willingness to listen. It cannot be louder without violating your freedom of choice, which the Holy Spirit seeks to restore, never to undermine.» — T-8.VIII.8: el volumen de la Voz se hace depender de la disposición a oírla, y su límite se declara puesto por el respeto a la libertad de elegir.

«Health is seen as the natural state of everything when interpretation is left to the Holy Spirit, Who perceives no attack on anything. Health is the result of relinquishing all attempts to use the body lovelessly. Health is the beginning of the proper perspective on life under the guidance of the one Teacher Who knows what life is, being the Voice for Life Itself.» — T-8.VIII.9: la salud se declara resultado de renunciar a todo uso desamorado del cuerpo; el tramo arranca a media frase porque la anterior cierra la plana 172.

«When the ego tempts you to sickness do not ask the Holy Spirit to heal the body, for this would merely be to accept the ego’s belief that the body is the proper aim of healing. Ask, rather, that the Holy Spirit teach you the right perception of the body, for perception alone can be distorted. Only perception can be sick, because only perception can be wrong.» — T-8.IX.1: el Curso prohíbe pedir la curación del cuerpo y manda pedir la percepción recta de él, porque solo la percepción puede errar.

«Wrong perception is the wish that things be as they are not. The reality of everything is totally harmless, because total harmlessness is the condition of its reality. It is also the condition of your awareness of its reality. You do not have to seek reality. It will seek you and find you when you meet its conditions. Its conditions are part of what it is. And this part only is up to you. The rest is of itself. You need do so little because your little part is so powerful that it will bring the whole to you. Accept, then, your little part, and let the whole be yours.» — T-8.IX.2: la percepción errada se define como el deseo de que las cosas no sean como son, y la realidad, como lo que busca y encuentra a quien cumple sus condiciones.

«Wholeness heals because it is of the mind. All forms of sickness, even unto death, are physical expressions of the fear of awakening. They are attempts to reinforce sleeping out of fear of waking. This is a pathetic way of trying not to see by rendering the faculties for seeing ineffectual. “Rest in peace” is a blessing for the living, not the dead, because rest comes from waking, not from sleeping. Sleep is withdrawing; waking is joining. Dreams are illusions of joining, because they reflect the ego’s distorted notions about what joining is. Yet the Holy Spirit, too, has use for sleep, and can use dreams on behalf of waking if you will let Him.» — T-8.IX.3: la enfermedad y la muerte se declaran expresiones físicas del miedo a despertar, y la fórmula del descanso en paz se reasigna a los vivos.

«How you wake is the sign of how you have used sleep. To whom did you give it? Under which teacher did you place it? Whenever you wake dispiritedly, it was not given to the Holy Spirit. Only when you awaken joyously have you utilized sleep according to His purpose. You can indeed be “drugged” by sleep, if you have misused it on behalf of sickness. Sleep is no more a form of death than death is a form of unconsciousness. Complete unconsciousness is impossible. You can rest in peace only because you are awake.» — T-8.IX.4: el modo de despertar se declara señal de a qué maestro se dio el sueño, y la inconsciencia completa, imposible.

«Healing is release from the fear of waking and the substitution of the decision to wake. The decision to wake is the reflection of the will to love, since all healing involves replacing fear with love. The Holy Spirit cannot distinguish among degrees of error, for if He taught that one form of sickness is more serious than another, He would be teaching that one error can be more real than another. His function is to distinguish only between the false and the true, replacing the false with the true.» — T-8.IX.5: la curación se declara sustitución del miedo por el amor, y al Espíritu Santo se le niega distinguir grados de error.

«The ego, which always wants to weaken the mind, tries to separate it from the body in an attempt to destroy it. Yet the ego actually believes that it is protecting it. This is because the ego believes that mind is dangerous, and that to make mindless is to heal. But to make mindless is impossible, since it would mean to make nothing out of what God created. The ego despises weakness, even though it makes every effort to induce it. The ego wants only what it hates. To the ego this is perfectly sensible. Believing in the power of attack, the ego wants attack.» — T-8.IX.6: al ego se le atribuye querer volver sin mente, y a la vez despreciar la debilidad que induce.

«The Bible enjoins you to be perfect, to heal all errors, to take no thought of the body as separate and to accomplish all things in my name. This is not my name alone, for ours is a shared identification. The Name of God’s Son is One, and you are enjoined to do the works of love because we share this Oneness. Our minds are whole because they are one. If you are sick you are withdrawing from me. Yet you cannot withdraw from me alone. You can only withdraw from yourself and me.» — T-8.IX.7: la voz del Curso reclama las obras hechas en su nombre y declara ese nombre compartido, no propio.

«You have surely begun to realize that this is a very practical course, and one that means exactly what it says. I would not ask you to do things you cannot do, and it is impossible that I could do things you cannot do. Given this, and given this quite literally, nothing can prevent you from doing exactly what I ask, and everything argues for your doing it. I give you no limits because God lays none upon you. When you limit yourself we are not of one mind, and that is sickness. Yet sickness is not of the body, but of the mind. All forms of sickness are signs that the mind is split, and does not accept a unified purpose.» — T-8.IX.8: el Curso se declara práctico y literal, y la enfermedad se sitúa en la mente y no en el cuerpo.

«The unification of purpose, then, is the Holy Spirit’s only way of healing. This is because it is the only level at which healing means anything. The re-establishing of meaning in a chaotic thought system is the way to heal it. Your task is only to meet the conditions for meaning, since meaning itself is of God. Yet your return to meaning is essential to His, because your meaning is part of His. Your healing, then, is part of His health, since it is part of His Wholeness. He cannot lose this, but you can not know it. Yet it is still His Will for you, and His Will must stand forever and in all things.» — T-8.IX.9: curar se declara devolver el sentido en un sistema de pensamiento caótico, y la propia curación, parte de la salud de Dios.

«Fear of the Will of God is one of the strangest beliefs the human mind has ever made. It could not possibly have occurred unless the mind were already profoundly split, making it possible for it to be afraid of what it really is. Reality cannot “threaten” anything except illusions, since reality can only uphold truth. The very fact that the Will of God, which is what you are, is perceived as fearful, demonstrates that you are afraid of what you are. It is not, then, the Will of God of which you are afraid, but yours.» — abre el capítulo 9 (T-9.I.1): el miedo a la Voluntad de Dios se reasigna al miedo a la propia, porque es lo mismo.

«If the purpose of this course is to help you remember what you are, and if you believe that what you are is fearful, then it must follow that you will not learn this course. Yet the reason for the course is that you do not know what you are.» — T-9.I.2: el Curso formula la objeción que se le puede hacer y responde con la razón de su existencia.

«You have imprisoned your will beyond your own awareness, where it remains, but cannot help you. When I said that the Holy Spirit’s function is to sort out the true from the false in your mind, I meant that He has the power to look into what you have hidden and recognize the Will of God there. His recognition of this Will can make it real to you because He is in your mind, and therefore He is your reality. If, then, His perception of your mind brings its reality to you, He is helping you to remember what you are. The only source of fear in this process is what you think you will lose. Yet it is only what the Holy Spirit sees that you can possibly have.» — T-9.I.4: la voluntad se declara presa fuera de la propia consciencia, y el miedo del proceso, temor a lo que se cree perder.

«It is impossible to communicate in alien tongues. You and your Creator can communicate through creation, because that, and only that is Your joint Will. A divided mind cannot communicate, because it speaks for different things to the same mind. This loses the ability to communicate simply because confused communication does not mean anything. A message cannot be communicated unless it makes sense. How sensible can your messages be, when you ask for what you do not want? Yet as long as you are afraid of your will, that is precisely what you are asking for.» — T-9.I.6: la mente dividida se declara incapaz de comunicar, porque habla de cosas distintas a la misma mente.

«You may insist that the Holy Spirit does not answer you, but it might be wiser to consider the kind of questioner you are. You do not ask only for what you want. This is because you are afraid you might receive it, and you would. That is why you persist in asking the teacher who could not possibly give you what you want. Of him you can never learn what it is, and this gives you the illusion of safety. Yet you cannot be safe from truth, but only in truth. Reality is the only safety. Your will is your salvation because it is the same as God’s. The separation is nothing more than the belief that it is different.» — T-9.I.7: no pedir lo que se quiere se explica por miedo a recibirlo, y de ahí la elección del maestro que no puede darlo.

«If you do not know what your reality is, why would you be so sure that it is fearful? The association of truth and fear, which would be highly artificial at most, is particularly inappropriate in the minds of those who do not know what truth is. All this could mean is that you are arbitrarily associating something beyond your awareness with something you do not want. It is evident, then, that you are judging something of which you are totally unaware.» — T-9.I.3: juzgar de temible lo que no se conoce se declara arbitrario, y la asociación de verdad y miedo, impropia de quien no sabe qué es la verdad.

«The purpose of this Guide is merely to remind you of what you want. He is not attempting to force an alien will upon you. He is merely making every possible effort, within the limits you impose on Him, to re-establish your own will in your awareness.» — el mismo T-9.I.3 acota la función del Guía: no imponer una voluntad ajena sino restituir la propia a la consciencia, dentro de los límites que se le pongan.

«If, then, a mind believes that its will is different from His, it can only decide either that there is no God or that God’s Will is fearful. The former accounts for the atheist and the latter for the martyr, who believes that God demands sacrifices. Either of these insane decisions will induce panic, because the atheist believes he is alone, and the martyr believes that God is crucifying him.» — T-9.I.8: de creer distinta la propia voluntad de la de Dios se hacen derivar dos figuras nombradas, el ateo y el mártir, con la creencia que se atribuye a cada una.

«Ultimately everyone must remember the Will of God, because ultimately everyone must recognize himself. This recognition is the recognition that his will and God’s are one. In the presence of truth, there are no unbelievers and no sacrifices. In the security of reality, fear is totally meaningless. To deny what is can only seem to be fearful. Fear cannot be real without a cause, and God is the only Cause.» — T-9.I.9: recordar la Voluntad de Dios se iguala a reconocerse uno, y al miedo se le niega causa porque solo Dios lo es.

«Any attempt to deny what is must be fearful, and if the attempt is strong it will induce panic. Willing against reality, though impossible, can be made into a very persistent goal even though you do not want it. But consider the result of this strange decision. You are devoting your mind to what you do not want. How real can this devotion be? If you do not want it, it was never created. If it were never created, it is nothing. Can you really devote yourself to nothing?» — T-9.I.12: querer contra la realidad se declara imposible y a la vez sostenible como meta, y se cierra con una pregunta sobre a qué se dedica uno entonces.

«Remember, then, that God’s Will is already possible, and nothing else will ever be. This is the simple acceptance of reality, because only that is real. You cannot distort reality and know what it is. And if you do distort reality you will experience anxiety, depression and ultimately panic, because you are trying to make yourself unreal. When you feel these things, do not try to look beyond yourself for truth, for truth can only be within you. Say, therefore: Christ is in me, and where He is God must be, for Christ is part of Him.» — T-9.I.14: la aceptación de la realidad se declara simple, y se da una línea para decirse cuando aparecen la ansiedad o el pánico.

«Let us suppose, then, that what you ask of the Holy Spirit is what you really want, but you are still afraid of it. Should this be the case, your attainment of it would no longer be what you want. This is why certain specific forms of healing are not achieved, even when the state of healing is. An individual may ask for physical healing because he is fearful of bodily harm. At the same time, if he were healed physically, the threat to his thought system might be considerably more fearful to him than its physical expression. In this case he is not really asking for release from fear, but for the removal of a symptom that he himself selected. This request is, therefore, not for healing at all.» — T-9.II.2: el Curso explica el fallo aparente de la oración por el miedo a lo que se pide, con el ejemplo de la curación física pedida por miedo al daño corporal.

«The Bible emphasizes that all prayer is answered, and this is indeed true. The very fact that the Holy Spirit has been asked for anything will ensure a response. Yet it is equally certain that no response given by Him will ever be one that would increase fear. It is possible that His answer will not be heard. It is impossible, however, that it will be lost. There are many answers you have already received but have not yet heard. I assure you that they are waiting for you.» — T-9.II.3: se concede que toda oración es respondida y se acota la respuesta: nunca aumentará el miedo, y puede no oírse sin perderse.

«If you would know your prayers are answered, never doubt a Son of God. Do not question him and do not confound him, for your faith in him is your faith in yourself. If you would know God and His Answer, believe in me whose faith in you cannot be shaken. Can you ask of the Holy Spirit truly, and doubt your brother? Believe his words are true because of the truth that is in him. You will unite with the truth in him, and his words will be true. As you hear him you will hear me. Listening to truth is the only way you can hear it now, and finally know it.» — T-9.II.4: la fe en el hermano se declara fe en uno mismo, y oír la verdad en él, el modo de oírla ahora.

«The message your brother gives you is up to you. What does he say to you? What would you have him say? Your decision about him determines the message you receive. Remember that the Holy Spirit is in him, and His Voice speaks to you through him. What can so holy a brother tell you except truth? But are you listening to it? Your brother may not know who he is, but there is a light in his mind that does know. This light can shine into yours, giving truth to his words and making you able to hear them. His words are the Holy Spirit’s answer to you. Is your faith in him strong enough to let you hear?» — T-9.II.5: el mensaje que se recibe del hermano se hace depender de la decisión propia sobre él.

«You will not know the trust I have in you unless you extend it. You will not trust the guidance of the Holy Spirit, or believe that it is for you unless you hear it in others. It must be for your brother because it is for you. Would God have created a Voice for you alone? Could you hear His answer except as He answers all of God’s Sons?» — continuación del mismo T-9.II.6 en la plana siguiente: la confianza se declara inconocible sin extenderla, y la Voz, no dada para uno solo.

«I love you for the truth in you, as God does. Your deceptions may deceive you, but they cannot deceive me. Knowing what you are, I cannot doubt you. I hear only the Holy Spirit in you, Who speaks to me through you. If you would hear me, hear my brothers in whom God’s Voice speaks. The answer to all prayers lies in them. You will be answered as you hear the answer in everyone. Do not listen to anything else or you will not hear truly.» — T-9.II.7: la voz del Curso declara oír solo al Espíritu Santo en el oyente, y pone en los hermanos la respuesta a toda oración.

«To disbelieve is to side against, or to attack. To believe is to accept, and to side with. To believe is not to be credulous, but to accept and appreciate. What you do not believe you do not appreciate, and you cannot be grateful for what you do not value. There is a price you will pay for judgment, because judgment is the setting of a price. And as you set it you will pay it.» — T-9.II.9: creer se glosa como aceptar y apreciar, no como credulidad, y el juicio se declara fijación de un precio que se paga.

«If paying is equated with getting, you will set the price low but demand a high return. You will have forgotten, however, that to price is to value, so that your return is in proportion to your judgment of worth. If paying is associated with giving it cannot be perceived as loss, and the reciprocal relationship of giving and receiving will be recognized. The price will then be set high, because of the value of the return. The price for getting is to lose sight of value, making it inevitable that you will not value what you receive. Valuing it little, you will not appreciate it and you will not want it.» — T-9.II.10: el precio se declara medida del valor, y obtener, pérdida de vista del valor de lo recibido.

«Never forget, then, that you set the value on what you receive, and price it by what you give. To believe that it is possible to get much for little is to believe that you can bargain with God. God’s laws are always fair and perfectly consistent. By giving you receive. But to receive is to accept, not to get.» — T-9.II.11: recibir se separa de obtener, y creer que se puede conseguir mucho por poco se declara creer que se negocia con Dios.

«You do not recognize the enormous waste of energy you expend in denying truth. What would you say of someone who persists in attempting the impossible, believing that to achieve it is to succeed? The belief that you must have the impossible in order to be happy is totally at variance with the principle of creation. God could not will that happiness depended on what you could never have. The fact that God is Love does not require belief, but it does require acceptance.» — T-9.I.11: negar la verdad se declara derroche de energía, y el amor de Dios, no cosa de creencia sino de aceptación.

«It is indeed possible for you to deny facts, although it is impossible for you to change them. If you hold your hands over your eyes, you will not see because you are interfering with the laws of seeing. If you deny love, you will not know it because your cooperation is the law of its being. You cannot change laws you did not make, and the laws of happiness were created for you, not by you.» — el mismo T-9.I.11: negar los hechos se declara posible y cambiarlos no, con el símil de taparse los ojos.

«You can no more pray for yourself alone than you can find joy for yourself alone. Prayer is the restatement of inclusion, directed» — T-9.II.6: la oración se declara reformulación de la inclusión; el tramo se corta al cambiar de plana.

«by the Holy Spirit under the laws of God. Salvation is of your brother. The Holy Spirit extends from your mind to his, and answers you. You cannot hear the Voice for God in yourself alone, because you are not alone. And His answer is only for what you are.» — continuación en la plana siguiente: la salvación se pone del lado del hermano.

«You can ask of the Holy Spirit, then, only by giving to Him, and you can give to Him only where you recognize Him. If you recognize Him in everyone, consider how much you will be asking of Him, and how much you will receive. He will deny you nothing because you have denied Him nothing, and so you can share everything. This is the way, and the only way to have His answer, because His answer is all you can ask for and want. Say, then, to everyone: Because I will to know myself, I see you as God’s Son and my brother.» — T-9.II.12 cierra la sección con una fórmula para decirle a cualquiera, y con la condición que le pone: solo se pide dando.

«The alertness of the ego to the errors of other egos is not the kind of vigilance the Holy Spirit would have you maintain. Egos are critical in terms of the kind of “sense” they stand for. They understand this kind of sense, because it is sensible to them. To the Holy Spirit it makes no sense at all.» — abre la sección III (T-9.III.1): la atención a los errores ajenos se declara vigilancia del ego y no la que el Curso pide.

«If you point out the errors of your brother’s ego you must be seeing through yours, because the Holy Spirit does not perceive his errors. This must be true, since there is no communication between the ego and the Holy Spirit. The ego makes no sense, and the Holy Spirit does not attempt to understand anything that arises from it. Since He does not understand it, He does not judge it, knowing that nothing the ego makes means anything.» — T-9.III.3: ver los errores del ego ajeno se declara prueba de estar mirando por el propio, porque el Espíritu Santo no los percibe.

«When you react at all to errors, you are not listening to the Holy Spirit. He has merely disregarded them, and if you attend to them you are not hearing Him. If you do not hear Him, you are listening to your ego and making as little sense as the brother whose errors you perceive. This cannot be correction. Yet it is more than merely a lack of correction for him. It is the giving up of correction in yourself.» — T-9.III.4: reaccionar al error se declara dejar de oír, y con ello se pierde la corrección propia, no solo la del otro.

«When a brother behaves insanely, you can heal him only by perceiving the sanity in him. If you perceive his errors and accept them, you are accepting yours. If you want to give yours over to the Holy Spirit, you must do this with his. Unless this becomes the one way in which you handle all errors, you cannot understand how all errors are undone. How is this different from telling you that what you teach you learn? Your brother is as right as you are, and if you think he is wrong you are condemning yourself.» — T-9.III.5: curar se declara percibir la cordura del otro, y aceptar sus errores, aceptar los propios.

«You cannot correct yourself. Is it possible, then, for you to correct another? Yet you can see him truly, because it is possible for you to see yourself truly. It is not up to you to change your brother, but merely to accept him as he is. His errors do not come from the truth that is in him, and only this truth is yours. His errors cannot change this, and can have no effect at all on the truth in you. To perceive errors in anyone, and to react to them as if they were real, is to make them real to you. You will not escape paying the price for this, not because you are being punished for it, but because you are following the wrong guide and will therefore lose your way.» — T-9.III.6: corregir a otro se declara imposible y aceptar cómo es, posible; el precio de tomar por reales los errores ajenos se explica sin castigo, por extravío.

«Your brother’s errors are not of him, any more than yours are of you. Accept his errors as real, and you have attacked yourself. If you would find your way and keep it, see only truth beside you for you walk together. The Holy Spirit in you forgives all things in you and in your brother. His errors are forgiven with yours. Atonement is no more separate than love. Atonement cannot be separate because it comes from love. Any attempt you make to correct a brother means that you believe correction by you is possible, and this can only be the arrogance of the ego. Correction is of God, Who does not know of arrogance.» — T-9.III.7: intentar corregir a un hermano se declara arrogancia del ego, y la corrección, de Dios.

«The Holy Spirit forgives everything because God created everything. Do not undertake His function, or you will forget yours. Accept only the function of healing in time, because that is what time is for. God gave you the function to create in eternity. You do not need to learn that, but you do need to learn to want it. For that all learning was made. This is the Holy Spirit’s use of an ability that you do not need, but that you made. Give it to Him! You do not understand how to use it. He will teach you how to see yourself without condemnation, by learning how to look on everything without it. Condemnation will then not be real to you, and all your errors will be forgiven.» — T-9.III.8: se reparte la función, curar en el tiempo para el oyente y crear en la eternidad; usurpar la del Espíritu Santo se declara olvidar la propia.

«You have a part to play in the Atonement, but the plan of the Atonement is beyond you. You do not understand how to overlook errors, or you would not make them. It would merely be further error to believe either that you do not make them, or that you can correct them without a Guide to correction. And if you do not follow this Guide, your errors will not be corrected. The plan is not yours because of your limited ideas about what you are. This sense of limitation is where all errors arise. The way to undo them, therefore, is not of you but for you.» — T-9.IV.2: el plan se declara ajeno al oyente porque nace de la limitación que él se supone, y sin embargo hecho para él.

«The Atonement is a lesson in sharing, which is given you because you have forgotten how to do it. The Holy Spirit merely reminds you of the natural use of your abilities. By reinterpreting the ability to attack into the ability to share, He translates what you have made into what God created. If you would accomplish this through Him you cannot look on your abilities through the eyes of the ego, or you will judge them as it does. All their harmfulness lies in the ego’s judgment. All their helpfulness lies in the judgment of the Holy Spirit.» — T-9.IV.3: la capacidad de atacar se reinterpreta como capacidad de compartir, y el daño se pone entero en el juicio del ego.

«The ego’s plan is to have you see error clearly first, and then overlook it. Yet how can you overlook what you have made real? By seeing it clearly, you have made it real and cannot overlook it. This is where the ego is forced to appeal to “mysteries,” insisting that you must accept the meaningless to save yourself. Many have tried to do this in my name, forgetting that my words make perfect sense because they come from God. They are as sensible now as they ever were, because they speak of ideas that are eternal.» — T-9.IV.4: el plan de perdón del ego se declara imposible porque hace real el error antes de pedir pasarlo por alto, y la voz del Curso niega que sus palabras exijan misterio.

«Forgiveness that is learned of me does not use fear to undo fear. Nor does it make real the unreal and then destroy it. Forgiveness through the Holy Spirit lies simply in looking beyond error from the beginning, and thus keeping it unreal for you. Do not let any belief in its realness enter your mind, or you will also believe that you must undo what you have made in order to be forgiven. What has no effect does not exist, and to the Holy Spirit the effects of error are nonexistent. By steadily and consistently cancelling out all its effects, everywhere and in all respects, He teaches that the ego does not exist and proves it.» — T-9.IV.5: el perdón se define como mirar más allá del error desde el principio, sin hacerlo real para deshacerlo después.

«The confusion of functions is so typical of the ego that you should be quite familiar with it by now. The ego believes that all functions belong to it, even though it has no idea what they are. This is more than mere confusion. It is a particularly dangerous combination of grandiosity and confusion that makes the ego likely to attack anyone and anything for no reason at all. This is exactly what the ego does. It is unpredictable in its responses, because it has no idea of what it perceives.» — T-9.IV.7: al ego se le atribuye creer suyas todas las funciones sin saber cuáles son, y de ahí su imprevisibilidad.

«You realize it because I realize it, and you have judged it by the same standard I have.» — T-9.IV.8: la voz del Curso declara compartido el criterio con que se juzga al ego por guía.

«To the ego it is kind and right and good to point out errors and “correct” them. This makes perfect sense to the ego, which is unaware of what errors are and what correction is. Errors are of the ego, and correction of errors lies in the relinquishment of the ego. When you correct a brother, you are telling him that he is wrong. He may be making no sense at the time, and it is certain that, if he is speaking from the ego, he will not be making sense. But your task is still to tell him he is right.» — T-9.III.2: corregir se declara decirle al otro que está errado, y la tarea que el Curso manda es la contraria.

«He needs correction at another level, because his error is at another level. He is still right, because he is a Son of God. His ego is always wrong, no matter what it says or does.» — el mismo T-9.III.2 sitúa la corrección en otro nivel, y separa al hermano, que siempre tiene razón, de su ego, que nunca la tiene.

«Atonement is for all, because it is the way to undo the belief that anything is for you alone. To forgive is to overlook. Look, then, beyond error and do not let your perception rest upon it, for you will believe what your perception holds. Accept as true only what your brother is, if you would know yourself. Perceive what he is not and you cannot know what you are, because you see him falsely.» — abre la sección IV (T-9.IV.1): perdonar se glosa como pasar por alto, y aceptar como verdadero solo lo que el hermano es.

«The impossible can happen only in fantasy. When you search for reality in fantasies you will not find it. The symbols of fantasy are of the ego, and of these you will find many. But do not look for meaning in them. They have no more meaning than the fantasies into which they are woven. Fairy tales can be pleasant or fearful, but no one calls them true. Children may believe them, and so, for a while, the tales are true for them. Yet when reality dawns, the fantasies are gone. Reality has not gone in the meanwhile. The Second Coming is the awareness of reality, not its return.» — T-9.IV.11: los símbolos de la fantasía se declaran del ego y sin sentido propio, con el símil del cuento de hadas que los niños creen por un rato.

«The ego’s plan for forgiveness is far more widely used than God’s. This is because it is undertaken by unhealed healers, and is therefore of the ego. Let us consider the unhealed healer more carefully now. By definition, he is trying to give what he has not received. If an unhealed healer is a theologian, for example, he may begin with the premise, “I am a miserable sinner, and so are you.” If he is a psychotherapist, he is more likely to start with the equally incredible belief that attack is real for both himself and the patient, but that it does not matter for either of them.» — abre la sección V (T-9.V.1): el sanador no curado se define por dar lo que no ha recibido, y el Curso le pone dos ejemplos nombrados, el teólogo y el psicoterapeuta.

«In one of the newer forms, for example, a psychotherapist may interpret the ego’s symbols in a nightmare, and then use them to prove that the nightmare is real. Having made it real, he then attempts to dispel its effects by depreciating the importance of the dreamer. This would be a healing approach if the dreamer were also identified as unreal. Yet if the dreamer is equated with the mind, the mind’s corrective power through the Holy Spirit is denied.» — T-9.V.4: se describe el procedimiento que el Curso atribuye a cierta terapia, hacer real la pesadilla interpretándola y luego rebajar la importancia del que sueña.

«The only meaningful contribution the healer can make is to present an example of one whose direction has been changed for him, and who no longer believes in nightmares of any kind. The light in his mind will therefore answer the questioner, who must decide with God that there is light because he sees it. And by his acknowledgment the healer knows it is there. That is how perception ultimately is translated into knowledge. The miracle worker begins by perceiving light, and translates his perception into sureness by continually extending it and accepting its acknowledgment. Its effects assure him it is there.» — T-9.V.7: lo único que el Curso le concede al sanador es dar ejemplo de quien cambió de dirección, y ahí sitúa el paso de la percepción al conocimiento.

«A therapist does not heal; he lets healing be. He can point to darkness but he cannot bring light of himself, for light is not of him. Yet, being for him, it must also be for his patient. The Holy Spirit is the only Therapist.» — T-9.V.8: al terapeuta se le niega el curar y se le concede el dejar que la curación ocurra.

«“The good is what works” is a sound though insufficient statement. Only the good can work. Nothing else works at all.» — el mismo T-9.V.8 acepta y acota una fórmula pragmática, declarándola sana pero insuficiente.

«How can you become increasingly aware of the Holy Spirit in you except by His effects? You cannot see Him with your eyes nor hear Him with your ears. How, then, can you perceive Him at all? If you inspire joy and others react to you with joy, even though you are not experiencing joy yourself there must be something in you that is capable of producing it. If it is in you and can produce joy, and if you see that it does produce joy in others, you must be dissociating it in yourself.» — abre la sección VI (T-9.VI.1): la presencia del Espíritu Santo se declara perceptible solo por sus efectos, con la prueba de despertar alegría sin sentirla.

«What you offer to your brother you offer to Him, because He cannot go beyond your offering in His giving. This is not because He limits His giving, but simply because you have limited your receiving. The decision to receive is the decision to accept.» — T-9.VI.2: el límite del dar se declara puesto por el recibir del que recibe, no por el que da.

«God is more than you only because He created you, but not even this would He keep from you. Therefore you can create as He did, and your dissociation will not alter this. Neither God’s light nor yours is dimmed because you do not see. Because the Sonship must create as one, you remember creation whenever you recognize part of creation. Each part you remember adds to your wholeness because each part is whole. Wholeness is indivisible, but you cannot learn of your wholeness until you see it everywhere.» — T-9.VI.4: la única superioridad que se le reconoce a Dios es la de haber creado, y aun eso se declara no retenido.

«You are not yet awake, but you can learn how to awaken. Very simply, the Holy Spirit teaches you to awaken others. As you see them waken you will learn what waking means, and because you have chosen to wake them, their gratitude and their appreciation of what you have given them will teach you its value. They will become the witnesses to your reality, as you were created witness to God’s. Yet when the Sonship comes together and accepts its Oneness it will be known by its creations, who witness to its reality as the Son does to the Father.» — T-9.VI.5: el método se declara despertar a otros para aprender qué es despertar, y los otros, testigos de la propia realidad.

«Miracles have no place in eternity, because they are reparative. Yet while you still need healing, your miracles are the only witnesses to your reality that you can recognize. You cannot perform a miracle for yourself, because miracles are a way of giving acceptance and receiving it. In time the giving comes first, though they are simultaneous in eternity, where they cannot be separated. When you have learned they are the same, the need for time is over.» — T-9.VI.6: el milagro se declara imposible para uno mismo, porque es dar y recibir aceptación a la vez.

«There is an advantage to bringing nightmares into awareness, but only to teach that they are not real, and that anything they contain is meaningless. The unhealed healer cannot do this because he does not believe it. All unhealed healers follow the ego’s plan for forgiveness in one form or another. If they are theologians they are likely to condemn themselves, teach condemnation and advocate a fearful solution.» — T-9.V.3: traer las pesadillas a la consciencia se admite con una condición, enseñar que no son reales.

«Projecting condemnation onto God, they make Him appear retaliative, and fear His retribution. What they have done is merely to identify with the ego, and by perceiving what it does, condemn themselves because of this confusion. It is understandable that there have been revolts against this concept, but to revolt against it is still to believe in it.» — el mismo T-9.V.3: proyectar la condena sobre Dios se declara identificación con el ego, y rebelarse contra esa condena, seguir creyendo en ella.

«Such evident inconsistencies account for why no one has really explained what happens in psychotherapy. Nothing really does. Nothing real has» — T-9.V.5: el Curso declara que nada real ocurre en la psicoterapia del sanador no curado; el tramo se corta al cambiar de plana.

«happened to the unhealed healer, and he must learn from his own teaching. His ego will always seek to get something from the situation. The unhealed healer therefore does not know how to give, and consequently cannot share. He cannot correct because he is not working correctively. He believes that it is up to him to teach the patient what is real, although he does not know it himself.» — continuación en la plana siguiente: el sanador no curado se declara incapaz de dar y por tanto de compartir.

«What, then, should happen? When God said, “Let there be light,” there was light. Can you find light by analyzing darkness, as the psychotherapist does, or like the theologian, by acknowledging darkness in yourself and looking for a distant light to remove it, while emphasizing the distance? Healing is not mysterious. Nothing will change unless it is understood, since light is understanding. A “miserable sinner” cannot be healed without magic, nor can an “unimportant mind” esteem itself without magic.» — T-9.V.6: el Curso opone la creación de la luz por decreto al análisis de la oscuridad, y declara que ni el pecador miserable ni la mente sin importancia se curan sin magia.

«If you do it, you will see that it works. Its results are more convincing than its words. They will convince you that the words are true. By following the right Guide, you will learn the simplest of all lessons: By their fruits ye shall know them, and they shall know themselves.» — continuación en la plana siguiente: el Curso se declara verificable por resultados, y reescribe la frase evangélica de los frutos añadiéndole que también ellos se conocerán a sí mismos.

«If your brothers are part of you, will you accept them? Only they can teach you what you are, for your learning is the result of what you taught them. What you call upon in them you call upon in yourself. And as you call upon it in them it becomes real to you.» — T-9.VI.3: solo los hermanos se declaran capaces de enseñar lo que uno es, porque el aprendizaje resulta de lo que se les enseñó.

«God has but one Son, knowing them all as One. Only God Himself is more than they but they are not less than He is. Would you know what this means? If what you do to my brother you do to me, and if you do everything for yourself because we are part of you, everything we do belongs to you as well. Everyone God created is part of you and shares His glory with you. His glory belongs to Him, but it is equally yours. You cannot, then, be less glorious than He is.» — el mismo T-9.VI.3 declara a Dios más que los Hijos y a los Hijos no menos que Él.

«This course offers a very direct and a very simple learning» — T-9.V.9: el Curso se declara situación de aprendizaje directa y simple; el tramo se corta al cambiar de plana y sigue en la 186.

«Eternity is one time, its only dimension being “always.” This cannot mean anything to you until you remember God’s open Arms, and finally know His open Mind. Like Him, you are “always”; in His Mind and with a mind like His. In your open mind are your creations, in perfect communication born of perfect understanding. Could you but accept one of them you would not want anything the world has to offer. Everything else would be totally meaningless.» — T-9.VI.7: la eternidad se declara de una sola dimensión, el siempre, y las propias creaciones, bastantes para no querer nada del mundo.

«God’s Will is your salvation. Would He not have given you the means to find it? If He wills you to have it, He must have made it possible and easy to obtain it. Your brothers are everywhere. You do not have to seek far for salvation. Every minute and every second gives you a chance to save yourself. Do not lose these chances, not because they will not return, but because delay of joy is needless.» — abre la sección VII (T-9.VII.1): la salvación se declara fácil y a la mano porque los hermanos están en todas partes.

«Consider, then, that in this joint will you are all united, and in this only. There may be disagreement on anything else, but not on this. This, then, is where peace abides. And you abide in peace when you so decide. Yet you cannot abide in peace unless you accept the Atonement, because the Atonement is the way to peace. The reason is very simple, and so obvious that it is often overlooked. The ego is afraid of the obvious, since obviousness is the essential characteristic of» — T-9.VII.2: la única voluntad común se declara el sitio de la paz, y el ego, temeroso de lo obvio; el tramo se corta al cambiar de plana.

«You, then, have two conflicting evaluations of yourself in your mind, and they cannot both be true. You do not yet realize how completely different these evaluations are, because you do not understand how lofty the Holy Spirit’s perception of you really is. He is not deceived by anything you do, because He never forgets what you are. The ego is deceived by everything you do, especially when you respond to the Holy Spirit, because at such times its confusion increases.» — T-9.VII.4: el Curso explica por qué el ataque del ego arrecia justo cuando se responde con amor: porque contradice su evaluación.

«The ego will attack your motives as soon as they become clearly out of accord with its perception of you. This is when it will shift abruptly from suspiciousness to viciousness, since its uncertainty is increased. Yet it is surely pointless to attack in return. What can this mean except that you are agreeing with the ego’s evaluation of what you are?» — el mismo T-9.VII.4 declara inútil devolver el ataque, porque sería dar la razón a esa evaluación.

«You cannot evaluate an insane belief system from within it. Its range precludes this. You can only go beyond it, look back from a point where sanity exists and see the contrast. Only by this contrast can insanity be judged as insane. With the grandeur of God in you, you have chosen to be little and to lament your littleness. Within the system that dictated this choice the lament is inevitable. Your littleness is taken for granted there and you do not ask, “Who granted it?” The question is meaningless within the ego’s thought system, because it would open the whole thought system to question.» — T-9.VII.6: un sistema de creencias se declara evaluable solo desde fuera, y la pregunta por quién concedió la pequeñez, sin sentido dentro del sistema del ego.

«Whenever you question your value, say: God Himself is incomplete without me. Remember this when the ego speaks, and you will not hear it. The truth about you is so lofty that nothing unworthy of God is worthy of you. Choose, then, what you want in these terms, and accept nothing that you would not offer to God as wholly fitting for Him. You do not want anything else. Return your part to Him, and He will give you all of Himself in exchange for the return of what belongs to Him and renders Him complete.» — T-9.VII.8: la línea que el Curso da para decirse cuando se duda del propio valor, y la regla de no aceptar nada que no se le ofrecería a Dios.

«Grandeur is of God, and only of Him. Therefore it is in you. Whenever you become aware of it, however dimly, you abandon the ego automatically, because in the presence of the grandeur of God the meaninglessness of the ego becomes perfectly apparent. When this occurs, even though it does not understand it, the ego believes that its “enemy” has struck, and attempts to offer gifts to induce you to return to its “protection.” Self-inflation is the only offering it can make. The grandiosity of the ego is its alternative to the grandeur of God. Which will you choose?» — abre la sección VIII (T-9.VIII.1): la grandiosidad se declara la alternativa del ego a la grandeza de Dios, y la autoinflación, su único don.

«Grandiosity is always a cover for despair. It is without hope because it is not real. It is an attempt to counteract your littleness, based on the belief that the littleness is real. Without this belief grandiosity is meaningless, and you could not possibly want it. The essence of grandiosity is competitiveness, because it always involves attack. It is a delusional attempt to outdo, but not to undo. We said before that the ego vacillates between suspiciousness and viciousness. It remains suspicious as long as you despair of yourself. It shifts to viciousness when you decide not to tolerate self-abasement and seek relief. Then it offers you the illusion of attack as a “solution.”» — T-9.VIII.2: la grandiosidad se declara tapadera de la desesperación y dependiente de creer real la pequeñez, con la competencia por esencia.

«The ego depends solely on your willingness to tolerate it. If you are willing to look upon your grandeur you cannot despair, and therefore you cannot want the ego. Your grandeur is God’s answer to the ego, because it is true. Littleness and grandeur cannot coexist, nor is it possible for them to alternate. Littleness and grandiosity can and must alternate, since both are untrue and are therefore on the same level. Being the level of shift, it is experienced as shifting and extremes are its essential characteristic.» — T-9.VIII.6: pequeñez y grandeza se declaran incapaces de alternar, y pequeñez y grandiosidad, obligadas a hacerlo por ser las dos falsas.

«Truth and littleness are denials of each other because grandeur is truth. Truth does not vacillate; it is always true. When grandeur slips away from you, you have replaced it with something you have made. Perhaps it is the belief in littleness; perhaps it is the belief in grandiosity. Yet it must be insane because it is not true. Your grandeur will never deceive you, but your illusions always will. Illusions are deceptions.» — T-9.VIII.7: la verdad se declara sin vaivén, y el vaivén mismo, señal de haber puesto algo hecho por uno en lugar de la grandeza.

«It is perfectly obvious that if the Holy Spirit looks with love on all He perceives, He looks with love on you. His evaluation of you is based on His knowledge of what you are, and so He evaluates you truly. And this evaluation must be in your mind, because He is. The ego is also in your mind, because you have accepted it there.» — T-9.VII.3: las dos evaluaciones del oyente se declaran las dos en su mente, una por serlo el Espíritu Santo y otra por haberla aceptado.

«Its evaluation of you, however, is the exact opposite of the Holy Spirit’s, because the ego does not love you. It is unaware of what you are, and wholly mistrustful of everything it perceives because its perceptions are so shifting. The ego is therefore capable of suspiciousness at best and viciousness at worst. That is its range. It cannot exceed it because of its uncertainty. And it can never go beyond it because it can never be certain.» — el mismo T-9.VII.3 fija al ego un rango entre la sospecha y la saña, del que no puede salir por su propia incertidumbre.

«Lack of knowledge of any kind is always associated with unwillingness to know, and this produces a total lack of knowledge simply because knowledge is total. Not to question your littleness therefore is to deny all knowledge, and keep the ego’s whole thought system intact.» — T-9.VII.7: no preguntar por la propia pequeñez se declara negar todo conocimiento y dejar intacto el sistema del ego.

«You cannot retain part of a thought system, because it can be questioned only at its foundation. And this must be questioned from beyond it, because within it its foundation does stand. The Holy Spirit judges against the reality of the ego’s thought system merely because He knows its foundation is not true. Therefore, nothing that arises from it means anything. He judges every belief you hold in terms of where it comes from. If it comes from God, He knows it to be true. If it does not, He knows that it is meaningless.» — el mismo T-9.VII.7 declara cuestionable un sistema solo en su fundamento y desde fuera, y pone el criterio del Espíritu Santo en el origen de cada creencia.

«The ego is immobilized in the presence of God’s grandeur, because His grandeur establishes your freedom. Even the faintest hint of your reality literally drives the ego from your mind, because you will give up all investment in it. Grandeur is totally without illusions, and because it is real it is compellingly convincing.» — T-9.VIII.4: la grandeza de Dios se declara la que da la libertad, y el menor asomo de la propia realidad, bastante para expulsar al ego.

«It will tell you that you are insane, and argue that grandeur cannot be a real part of you because of the littleness in which it believes. Yet your grandeur is not delusional because you did not make it. You made grandiosity and are afraid of it because it is a form of attack, but your grandeur is of God, Who created it out of His Love.» — el mismo T-9.VIII.4: la grandeza se declara no delirante por no haberla hecho uno, y la grandiosidad sí por haberla hecho.

«It is easy to distinguish grandeur from grandiosity, because love is returned and pride is not. Pride will not produce miracles, and will therefore deprive you of the true witnesses to your reality. Truth is not obscure nor hidden, but its obviousness to you lies in the joy you bring to its witnesses, who show it to you. They attest to» — T-9.VIII.8: el criterio para distinguirlas se pone en si vuelve o no: el amor vuelve y el orgullo no; el tramo se corta al cambiar de plana.

«your grandeur, but they cannot attest to pride because pride is not shared. God wants you to behold what He created because it is His joy.» — continuación en la plana siguiente: el orgullo se declara incapaz de dar testimonio por no compartirse.

«You are altogether irreplaceable in the Mind of God. No one else can fill your part in it, and while you leave your part of it empty your eternal place merely waits for your return. God, through His Voice, reminds you of it, and God Himself keeps your extensions safe within it. Yet you do not know them until you return to them.» — T-9.VIII.10: el lugar propio se declara vacante y guardado mientras dure la ausencia.

«To accept yourself as God created you cannot be arrogance, because it is the denial of arrogance. To accept your littleness is arrogant, because it means that you believe your evaluation of yourself is truer than God’s.» — el mismo T-9.VIII.10 invierte la acusación: aceptarse como Dios lo creó se declara negación de la arrogancia, y aceptar la propia pequeñez, arrogancia.

«You did not establish your value and it needs no defense. Nothing can attack it nor prevail over it. It does not vary. It merely is.» — T-9.VIII.11 cierra el capítulo: el valor propio se declara no fijado por uno y por eso sin necesidad de defensa.

«Nothing beyond yourself can make you fearful or loving, because nothing is beyond you. Time and eternity are both in your mind, and will conflict until you perceive time solely as a means to regain eternity. You cannot do this as long as you believe that anything happening to you is caused by factors outside yourself. You must learn that time is solely at your disposal, and that nothing in the world can take this responsibility from you. You can violate God’s laws in your imagination, but you cannot escape from them. They were established for your protection and are as inviolate as your safety.» — abre el capítulo 10 (T-10.in.1): tiempo y eternidad se ponen los dos en la mente, y las leyes de Dios, violables en la imaginación e ineludibles de hecho.

«God created nothing beside you and nothing beside you exists, for you are part of Him. What except Him can exist? Nothing beyond Him can happen, because nothing except Him is real. Your creations add to Him as you do, but nothing is added that is different because everything has always been. What can upset you except the ephemeral, and how can the ephemeral be real if you are God’s only creation and He created you eternal? Your holy mind establishes everything that happens to you. Every response you make to everything you perceive is up to you, because your mind determines your perception of it.» — T-10.in.2: lo efímero se declara lo único que puede perturbar, y a la vez irreal, y la respuesta a lo percibido se pone entera del lado del que percibe.

«The law of creation is that you love your creations as yourself, because they are part of you. Everything that was created is therefore perfectly safe, because the laws of God protect it by His Love. Any part of your mind that does not know this has banished itself from knowledge, because it has not met its conditions. Who could have done this but you? Recognize this gladly, for in this recognition lies the realization that your banishment is not of God, and therefore does not exist.» — T-10.I.1: la ley de la creación se enuncia en una línea, y el destierro se declara obra propia y por eso inexistente.

«You are at home in God, dreaming of exile but perfectly capable of awakening to reality. Is it your decision to do so? You recognize from your own experience that what you see in dreams you think is real while you are asleep. Yet the instant you waken you realize that everything that seemed to happen in the dream did not happen at all. You do not think this strange, even though all the laws of what you awaken to were violated while you slept. Is it not possible that you merely shifted from one dream to another, without really waking?» — T-10.I.2: el Curso compara el despertar del sueño con un posible paso de un sueño a otro, y deja la pregunta abierta.

«Would you bother to reconcile what happened in conflicting dreams, or would you dismiss both together if you discovered that reality is in accord with neither? You do not remember being awake. When you hear the Holy Spirit you may feel better because loving then seems possible to you, but you do not remember yet that it once was so. And it is in this remembering that you will know it can be so again. What is possible has not yet been accomplished. Yet what has once been is so now, if it is eternal. When you remember, you will know that what you remember is eternal, and therefore is now.» — T-10.I.3: lo eterno se declara presente si alguna vez fue, y por eso recordar se iguala a saber que puede volver a ser.

«You will remember everything the instant you desire it wholly, for if to desire wholly is to create, you will have willed away the separation, returning your mind simultaneously to your Creator and your creations. Knowing Them you will have no wish to sleep, but only the desire to waken and be glad. Dreams will be impossible because you will want only truth, and being at last your will, it will be yours.» — T-10.I.4: desear enteramente se iguala a crear, y con ello la separación quedaría desechada.

«Unless you first know something you cannot dissociate it. Knowledge must precede dissociation, so that dissociation is nothing more than a decision to forget. What has been forgotten then appears to be fearful, but only because the dissociation is an attack on truth. You are fearful because you have forgotten. And you have replaced your knowledge by an awareness of dreams because you are afraid of your dissociation, not of what you have dissociated. When what you have dissociated is accepted, it ceases to be fearful.» — abre la sección II (T-10.II.1): la disociación se declara decisión de olvidar y por tanto posterior al conocer, y el miedo se adjudica a la disociación y no a lo disociado.

«Yet to give up the dissociation of reality brings more than merely lack of fear. In this decision lie joy and peace and the glory of creation. Offer the Holy Spirit only your willingness to remember, for He retains the knowledge of God and of yourself for you, waiting for your acceptance. Give up gladly everything that would stand in the way of your remembering, for God is in your memory. His Voice will tell you that you are part of Him when you are willing to remember Him and know your own reality again. Let nothing in this world delay your remembering of Him, for in this remembering is the knowledge of yourself.» — T-10.II.2: lo único que el Curso pide ofrecer es la disposición a recordar, porque el conocimiento queda guardado esperando aceptación.

«To remember is merely to restore to your mind what is already there. You do not make what you remember; you merely accept again what is already there, but was rejected. The ability to accept truth in this world is the perceptual counterpart of creating in the Kingdom. God will do His part if you will do yours, and His return in exchange for yours is the exchange of knowledge for perception. Nothing is beyond His Will for you. But signify your will to remember Him, and behold! He will give you everything but for the asking.» — T-10.II.3: recordar se declara aceptar de nuevo lo ya presente y rechazado, no fabricarlo.

«When you attack, you are denying yourself. You are specifically teaching yourself that you are not what you are. Your denial of reality precludes the acceptance of God’s gift, because you have accepted something else in its place. If you understand that this is always an attack on truth, and truth is God, you will realize why it is always fearful. If you further recognize that you are part of God, you will understand why it is that you always attack yourself first.» — T-10.II.4: atacar se declara enseñarse uno que no es lo que es, y por eso ataque a la verdad y a uno mismo.

«All attack is Self attack. It cannot be anything else. Arising from your own decision not to be what you are, it is an attack on your identification. Attack is thus the way in which your identification is lost, because when you attack, you must have forgotten what you are. And if your reality is God’s, when you attack you are not remembering Him. This is not because He is gone, but because you are actively choosing not to remember Him.» — T-10.II.5: el ataque se declara pérdida de la propia identificación, porque atacar supone haber olvidado lo que uno es.

«If you realized the complete havoc this makes of your peace of mind you could not make such an insane decision. You make it only because you still believe it can get you something you want. It follows, then, that you want something other than peace of mind, but you have not considered what it must be. Yet the logical outcome of your decision is perfectly clear, if you will only look at it. By deciding against your reality, you have made yourself vigilant against God and His Kingdom. And it is this vigilance that makes you afraid to remember Him.» — T-10.II.6: decidir contra la propia realidad se declara vigilancia contra Dios, y de ahí el miedo a recordarlo.

«Heal your brothers simply by accepting God for them. Your minds are not separate, and God has only one channel for healing because He has but one Son. God’s remaining Communication Link with all His children joins them together, and them to Him. To be aware of this is to heal them because it is the awareness that no one is separate, and so no one is sick.» — T-10.III.2: la curación se reduce a aceptar a Dios por el otro, porque las mentes no se declaran separadas.

«To believe that a Son of God can be sick is to believe that part of God can suffer. Love cannot suffer, because it cannot attack. The remembrance of love therefore brings invulnerability with it. Do not side with sickness in the presence of a Son of God even if he believes in it, for your acceptance of God in him acknowledges the Love of God he has forgotten. Your recognition of him as part of God reminds him of the truth about himself, which he is denying.» — T-10.III.3: creer enfermo a un Hijo de Dios se declara creer que parte de Dios puede sufrir, y se prohíbe ponerse del lado de la enfermedad aunque el enfermo crea en ella.

«God does not change His Mind about you, for He is not uncertain of Himself. And what He knows can be known, because He does not know it only for Himself. He created you for Himself, but He gave you the power to create for yourself so you would be like Him. That is why your mind is holy.» — T-10.in.3: la potestad de crear se declara dada para que el Hijo sea semejante, y de ahí la santidad que se atribuye a su mente.

«When anything threatens your peace of mind, ask yourself, “Has God changed His Mind about me?” Then accept His decision, for it is indeed changeless, and refuse to change your mind about yourself. God will never decide against you, or He would be deciding against Himself.» — el mismo T-10.in.3 da una pregunta para hacerse cuando algo amenaza la paz, y declara invariable la respuesta.

«You have not attacked God and you do love Him. Can you change your reality? No one can will to destroy himself. When you think you are attacking yourself, it is a sure sign that you hate what you think you are. And this, and only this, can be attacked by you. What you think you are can be very hateful, and what this strange image makes you do can be very destructive.» — abre la sección III (T-10.III.1): lo atacable se reduce a la imagen que uno cree ser, y odiarla se declara señal de creerse esa imagen.

«Yet the destruction is no more real than the image, although those who make idols do worship them. The idols are nothing, but their worshippers are the Sons of God in sickness. God would have them released from their sickness and returned to His Mind. He will not limit your power to help them, because He has given it to you. Do not be afraid of it, because it is your salvation.» — el mismo T-10.III.1 declara nada a los ídolos y Hijos de Dios enfermos a sus adoradores, y no limitado el poder de ayudarlos.

«To believe a Son of God is sick is to worship the same idol he does. God created love, not idolatry. All forms of idolatry are caricatures of creation, taught by sick minds too divided to know that creation shares power and never usurps it. Sickness is idolatry, because it is the belief that power can be taken from you. Yet this is impossible,» — T-10.III.4: la enfermedad se declara idolatría, creencia de que el poder puede quitársele a uno.

«because you are part of God, Who is all power. A sick god must be an idol, made in the image of what its maker thinks he is. And that is exactly what the ego does perceive in a Son of God; a sick god, self-created, self-sufficient, very vicious and very vulnerable. Is this the idol you would worship? Is this the image you would be vigilant to save? Are you really afraid of losing this?» — el mismo T-10.III.4 describe el ídolo que atribuye al ego, un dios enfermo hecho a imagen de lo que su hacedor cree ser.

«There are no idolaters in the Kingdom, but there is great appreciation for everything that God created, because of the calm knowledge that each one is part of Him. God’s Son knows no idols, but he does know his Father. Health in this world is the counterpart of value in Heaven. It is not my merit that I contribute to you but my love, for you do not value yourself. When you do not value yourself you become sick, but my value of you can heal you, because the value of God’s Son is one.» — T-10.III.6: la salud de este mundo se declara contraparte del valor en el cielo, y lo que la voz del Curso dice aportar es amor y no mérito.

«When a brother is sick it is because he is not asking for peace, and therefore does not know he has it. The acceptance of peace is the denial of illusion, and sickness is an illusion. Yet every Son of God has the power to deny illusions anywhere in the Kingdom, merely by denying them completely in himself. I can heal you because I know you. I know your value for you, and it is this value that makes you whole. A whole mind is not idolatrous, and does not know of conflicting laws. I will heal you merely because I have only one message, and it is true. Your faith in it will make you whole when you have faith in me.» — T-10.III.7: la enfermedad se declara ilusión, y negarla en uno mismo, poder de negarla en cualquier parte.

«But have no other gods before Him or you will not hear. God is not jealous of the gods you make, but you are. You would save them and serve them, because you believe that they made you. You think they are your father, because you are projecting onto them the fearful fact that you made them to replace God. Yet when they seem to speak to you, remember that nothing can replace God, and whatever replacements you have attempted are nothing.» — T-10.III.8: el primer mandamiento se reinterpreta sin celos de Dios, y los dioses hechos por uno se declaran tomados por padres por proyección.

«Very simply, then, you may believe you are afraid of nothingness, but you are really afraid of nothing. And in that awareness you are healed. You will hear the god you listen to. You made the god of sickness, and by making him you made yourself able to hear him. Yet you did not create him, because he is not the Will of the Father. He is therefore not eternal and will be unmade for you the instant you signify your willingness to accept only the eternal.» — T-10.III.9: el juego de palabras con que el Curso disuelve el miedo, y el dios de la enfermedad, declarado hecho y no creado.

«If God has but one Son, there is but one God. You share reality with Him, because reality is not divided. To accept other gods before Him is to place other images before yourself. You do not realize how much you listen to your gods, and how vigilant you are on their behalf. Yet they exist only because you honor them. Place honor where it is due, and peace will be yours. It is your inheritance from your real Father. You cannot make your Father, and the father you made did not make you. Honor is not due to illusions, for to honor them is to honor nothing. Yet fear is not due them either, for nothing cannot be fearful.» — T-10.III.10: los ídolos se declaran existentes solo porque se los honra, y ni el honor ni el miedo, debidos a ellos.

«Reality can dawn only on an unclouded mind. It is always there to be accepted, but its acceptance depends on your willingness to have it. To know reality must involve the willingness to judge unreality for what it is. To overlook nothingness is merely to judge it correctly, and because of your ability to evaluate it truly, to let it go. Knowledge cannot dawn on a mind full of illusions, because truth and illusions are irreconcilable. Truth is whole, and cannot be known by part of a mind.» — T-10.IV.2: pasar por alto la nada se declara juzgarla bien, y la verdad, incognoscible por una parte de la mente.

«The Sonship cannot be perceived as partly sick, because to perceive it that way is not to perceive it at all. If the Sonship is One, it is One in all respects. Oneness cannot be divided. If you perceive other gods your mind is split, and you will not be able to limit the split, because it is the sign that you have removed part of your mind from God’s Will. This means it is out of control. To be out of control is to be out of reason, and then the mind does become unreasonable. By defining the mind wrongly, you perceive it as functioning wrongly.» — T-10.IV.3: la división de la mente se declara sin límite posible una vez hecha, porque es señal de haber sacado parte de ella de la Voluntad de Dios.

«His are the laws of freedom, but yours are the laws of bondage. Since freedom and bondage are irreconcilable, their laws cannot be understood together. The laws of God work only for your good, and there are no other laws beside His. Everything else is merely lawless and therefore chaotic. Yet God Himself has protected everything He created by His laws. Everything that is not under them does not exist. “Laws of chaos” is a meaningless term. Creation is perfectly lawful, and the chaotic is without meaning because it is without God.» — T-10.IV.4: las leyes del caos se declaran término sin sentido, y lo que no está bajo las leyes de Dios, inexistente.

«When you have experienced the protection of God, the making of idols becomes inconceivable. There are no strange images in the Mind of God, and what is not in His Mind cannot be in yours, because you are of one mind and that mind belongs to Him. It is yours because it belongs to Him, for to Him ownership is sharing. And if it is so for Him, it is so for you. His definitions are His laws, for by them He established the universe as what it is. No false gods you attempt to interpose between yourself and your reality affect truth at all. Peace is yours because God created you. And He created nothing else.» — T-10.IV.6: la posesión se declara compartir para Dios, y sus definiciones, sus leyes, con las que asentó el universo.

«The miracle is the act of a Son of God who has laid aside all false gods, and calls on his brothers to do likewise. It is an act of faith, because it is the recognition that his brother can do it. It is a call to the Holy Spirit in his mind, a call that is strengthened by joining. Because the miracle worker has heard God’s Voice, he strengthens It in a sick brother by weakening his belief in sickness, which he does not share. The power of one mind can shine into another, because all the lamps of God were lit by the same spark. It is everywhere and it is eternal.» — T-10.IV.7: el milagro se declara acto de fe en que el hermano puede hacer lo mismo, y todas las lámparas, encendidas de la misma chispa.

«In many only the spark remains, for the Great Rays are obscured. Yet God has kept the spark alive so that the Rays can never be completely forgotten. If you but see the little spark you will learn of the greater light, for the Rays are there unseen. Perceiving the spark will heal, but knowing the light will create. Yet in the returning the little light must be acknowledged first, for the separation was a descent from magnitude to littleness. But the spark is still as pure as the Great Light, because it is the remaining call of creation. Put all your faith in it, and God Himself will answer you.» — T-10.IV.8: la chispa y los Grandes Rayos se reparten entre curar y crear, y la separación se declara descenso de la magnitud a la pequeñez.

«Only at the altar of God will you find peace. And this altar is in you because God put it there. His Voice still calls you to return, and He will be heard when you place no other gods before Him. You can give up the god of sickness for your brothers; in fact, you» — T-10.III.11: el altar se declara puesto dentro por Dios mismo, y el dios de la enfermedad, renunciable por los hermanos; el tramo se corta al cambiar de plana.

«would have to do so if you give him up for yourself. For if you see the god of sickness anywhere, you have accepted him. And if you accept him you will bow down and worship him, because he was made as God’s replacement. He is the belief that you can choose which god is real.» — continuación en la plana siguiente: el dios de la enfermedad se define como la creencia de que se puede elegir qué dios es real.

«All magic is an attempt at reconciling the irreconcilable. All religion is the recognition that the irreconcilable cannot be reconciled. Sickness and perfection are irreconcilable. If God created you perfect, you are perfect. If you believe you can be sick, you have placed other gods before Him.» — abre la sección IV (T-10.IV.1): magia y religión se distinguen por lo que hacen con lo irreconciliable.

«He is the symbol of deciding against God, and you are afraid of him because he cannot be reconciled with God’s Will. If you attack him, you will make him real to you. But if you refuse to worship him in whatever form he may appear to you, and wherever you think you see him, he will disappear into the nothingness out of which he was made.» — el mismo T-10.IV.1: atacar al ídolo se declara hacerlo real, y negarse a adorarlo, disolverlo.

«You are not free to give up freedom, but only to deny it. You cannot do what God did not intend, because what He did not intend does not happen. Your gods do not bring chaos; you are endowing them with chaos, and accepting it of them. All this has never been. Nothing but the laws of God has ever been, and nothing but His Will will ever be. You were created through His laws and by His Will, and the manner of your creation established you a creator.» — T-10.IV.5: el caos se declara puesto por uno en los ídolos y no traído por ellos.

«What you have made is so unworthy of you that you could hardly want it, if you were willing to see it as it is. You will see nothing at all. And your vision will automatically look beyond it, to what is in you and all around you. Reality cannot break through the obstructions you interpose, but it will envelop you completely when you let them go.» — el mismo T-10.IV.5: la realidad se declara incapaz de romper los obstáculos que se le interponen y capaz de envolver cuando se sueltan.

«The rituals of the god of sickness are strange and very demanding. Joy is never permitted, for depression is the sign of allegiance to him. Depression means that you have forsworn God.» — abre la sección V (T-10.V.1): la depresión se declara señal de lealtad al dios de la enfermedad; el tramo se corta al cambiar de plana.

«Many are afraid of blasphemy, but they do not understand what it means. They do not realize that to deny God is to deny their own Identity, and in this sense the wages of sin is death. The sense is very literal; denial of life perceives its opposite, as all forms of denial replace what is with what is not. No one can really do this, but that you can think you can and believe you have is beyond dispute.» — continuación en la plana siguiente: negar a Dios se declara negar la propia identidad, y en ese sentido literal se lee la paga del pecado.

«Allegiance to the denial of God is the ego’s religion. The god of sickness obviously demands the denial of health, because health is in direct opposition to its own survival. But consider what this means to you. Unless you are sick you cannot keep the gods you made, for only in sickness could you possibly want them. Blasphemy, then, is self-destructive, not God-destructive. It means that you are willing not to know yourself in order to be sick. This is the offering your god demands because, having made him out of your insanity, he is an insane idea. He has many forms, but although he may seem to be many different things he is but one idea;–the denial of God.» — T-10.V.3: la religión del ego se define por la negación de Dios, y la blasfemia se declara autodestructiva y no destructiva de Dios.

«Sickness and death seemed to enter the mind of God’s Son against His Will. The “attack on God” made His Son think he was Fatherless, and out of his depression he made the god of depression. This was his alternative to joy, because he would not accept the fact that, although he was a creator, he had been created. Yet the Son is helpless without the Father, Who alone is his Help.» — T-10.V.4: el dios de la depresión se declara hecho por el Hijo al no aceptar que, siendo creador, fue creado.

«It is because you did not make yourself that you need be troubled over nothing. Your gods are nothing, because your Father did not create them. You cannot make creators who are unlike your Creator, any more than He could have created a Son who was unlike Him. If creation is sharing, it cannot create what is unlike itself. It can share only what it is. Depression is isolation, and so it could not have been created.» — T-10.V.5: no haberse hecho uno mismo se declara la razón de no tener por qué preocuparse, y la depresión, incompatible con el compartir que es crear.

«Your Father has not denied you. He does not retaliate, but He does call to you to return. When you think He has not answered your call, you have not answered His. He calls to you from every part of the Sonship, because of His Love for His Son. If you hear His message He has answered you, and you will learn of Him if you hear aright. The Love of God is in everything He created, for His Son is everywhere. Look with peace upon your brothers, and God will come rushing into your heart in gratitude for your gift to Him.» — T-10.V.7: a Dios se le niega la represalia, y no oír respuesta se lee como no haber respondido uno.

«Do not look to the god of sickness for healing but only to the God of love, for healing is the acknowledgment of Him. When you acknowledge Him you will know that He has never ceased to acknowledge you, and that in His acknowledgment of you lies your being. You are not sick and you cannot die. But you can confuse yourself with things that do. Remember, though, that to do this is blasphemy, for it means that you are looking without love on God and His creation, from which He cannot be separated.» — T-10.V.8: curar se declara reconocimiento de Dios, y confundirse uno con lo que muere, blasfemia por mirar sin amor a la creación.

«You do not realize how much you have denied yourself, and how much God, in His Love, would not have it so. Yet He would not interfere with you, because He would not know His Son if he were not free. To interfere with you would be to attack Himself, and God is not insane. When you deny Him you are insane. Would you have Him share your insanity? God will never cease to love His Son, and His Son will never cease to love Him. That was the condition of His Son’s creation, fixed forever in the Mind of God. To know that is sanity. To deny it is insanity. God gave Himself to you in your creation, and His gifts are eternal. Would you deny yourself to Him?» — T-10.V.10: a Dios se le niega la interferencia porque no conocería a un Hijo que no fuera libre, e interferir se declara ataque a sí mismo.

«If God knows His children as wholly sinless, it is blasphemous to perceive them as guilty. If God knows His children as wholly without pain, it is blasphemous to perceive suffering anywhere. If God knows His children to be wholly joyous, it is blasphemous to feel depressed. All of these illusions, and the many other forms that blasphemy may take, are refusals to accept creation as it is. If God created His Son perfect, that is how you must learn to see him to learn of his reality. And as part of the Sonship, that is how you must see yourself to learn of yours.» — T-10.V.12: la blasfemia se redefine por tres negaciones y se declara rechazo a aceptar la creación como es.

«Either God or the ego is insane. If you will examine the evidence on both sides fairly, you will realize this must be true. Neither God nor the ego proposes a partial thought system. Each is internally consistent, but they are diametrically opposed in all respects so that partial allegiance is impossible. Remember, too, that their results are as different as their foundations, and their fundamentally irreconcilable natures cannot be reconciled by vacillations between them. Nothing alive is Fatherless, for life is creation. Therefore, your decision is always an answer to the question, “Who is my father?” And you will be faithful to the father you choose.» — abre el capítulo 11 (T-11.in.1): los dos sistemas se declaran internamente coherentes y del todo opuestos, y la decisión, respuesta a la pregunta por el padre.

«If you made the ego, how can the ego have made you? The authority problem is still the only source of conflict, because the ego was made out of the wish of God’s Son to father Him. The ego, then, is nothing more than a delusional system in which you made your own father. Make no mistake about this. It sounds insane when it is stated with perfect honesty, but the ego never looks on what it does with perfect honesty. Yet that is its insane premise, which is carefully hidden in the dark cornerstone of its thought system. And either the ego, which you made, is your father, or its whole thought system will not stand.» — T-11.in.2: el ego se declara sistema delirante en el que uno hizo a su propio padre, y esa se llama su premisa escondida.

«My brother, you are part of God and part of me. When you have at last looked at the ego’s foundation without shrinking you will also have looked upon ours. I come to you from our Father to offer you everything again. Do not refuse it in order to keep a dark cornerstone hidden, for its protection will not save you. I give you the lamp and I will go with you. You will not take this journey alone. I will lead you to your true Father, Who hath need of you, as I have. Will you not answer the call of love with joy?» — T-11.in.4: la voz del Curso se ofrece por compañera del recorrido y declara que el Padre tiene necesidad del oyente.

«Son of God, you have not sinned, but you have been much mistaken. Yet this can be corrected and God will help you, knowing that you could not sin against Him. You denied Him because you loved Him, knowing that if you recognized your love for Him, you» — T-10.V.6: el pecado se sustituye por el error, y la negación de Dios se lee como prueba de amor; el tramo se corta al cambiar de plana.

«Remember that what you deny you must have once known. And if you accept denial, you can accept its undoing.» — continuación en la plana siguiente: solo se niega lo que se conoció, y por eso la negación se declara deshacible.

«Only the eternal can be loved, for love does not die. What is of God is His forever, and you are of God. Would He allow Himself to suffer? And would He offer His Son anything that is not acceptable to Him? If you will accept yourself as God created you, you will be incapable of suffering. Yet to do this you must acknowledge Him as your Creator.» — T-10.V.9: no sufrir se hace depender de aceptarse uno como Dios lo creó, y eso, de reconocerlo Creador.

«This is not because you will be punished otherwise. It is merely because your acknowledgment of your Father is the acknowledgment of yourself as you are. Your Father created you wholly without sin, wholly without pain and wholly without suffering of any kind. If you deny Him you bring sin, pain and suffering into your own mind because of the power He gave it. Your mind is capable of creating worlds, but it can also deny what it creates because it is free.» — el mismo T-10.V.9 niega el castigo como motivo, y declara la mente capaz de crear mundos y de negar lo que crea.

«Arrogance is the denial of love, because love shares and arrogance withholds. As long as both appear to you to be desirable the concept of choice, which is not of God, will remain with you. While this is not true in eternity it is true in time, so that while time lasts in your mind there will be choices.» — T-10.V.14: la arrogancia se define por retener frente al compartir del amor, y la elección se declara propia del tiempo y no de Dios.

«Time itself is your choice. If you would remember eternity, you must look only on the eternal. If you allow yourself to become preoccupied with the temporal, you are living in time. As always, your choice is determined by what you value. Time and eternity cannot both be real, because they contradict each other. If you will accept only what is timeless as real, you will begin to understand eternity and make it yours.» — el mismo T-10.V.14 declara el tiempo mismo una elección, determinada por lo que se valora.

«You make by projection, but God creates by extension. The cornerstone of God’s creation is you, for His thought system is light. Remember the Rays that are there unseen. The more you approach the center of His thought system, the clearer the light becomes. The closer you come to the foundation of the ego’s thought system, the darker and more obscure becomes the way.» — T-11.in.3: hacer y crear se separan por la operación, y la claridad se hace depender de a qué centro se acerque uno.

«Yet even the little spark in your mind is enough to lighten it. Bring this light fearlessly with you, and bravely hold it up to the foundation of the ego’s thought system. Be willing to judge it with perfect honesty. Open the dark cornerstone of terror on which it rests, and bring it out into the light. There you will see that it rested on meaninglessness, and that everything of which you have been afraid was based on nothing.» — el mismo T-11.in.3 manda alumbrar con la propia chispa el fundamento del sistema del ego y anuncia lo que se hallará ahí.

«To be alone is to be separated from infinity, but how can this be if infinity has no end? No one can be beyond the limitless, because what has no limits must be everywhere. There are no beginnings and no endings in God, Whose universe is Himself. Can you exclude yourself from the universe, or from God Who is the universe? I and my Father are one with you, for you are part of Us.» — T-11.I.2: la soledad se declara imposible dentro de lo ilimitado, y la voz del Curso extiende al oyente la fórmula evangélica de la unidad con el Padre.

«If you were not part of God, His Will would not be unified. Is this conceivable? Can part of His Mind contain nothing? If your place in His Mind cannot be filled by anyone except you, and your filling it was your creation, without you there would be an empty place in God’s Mind. Extension cannot be blocked, and it has no voids. It continues forever, however much it is denied. Your denial of its reality may arrest it in time, but not in eternity.» — T-11.I.3: sin el oyente habría un sitio vacío en la Mente de Dios, y la extensión se declara detenible en el tiempo y no en la eternidad.

«Waiting is possible only in time, but time has no meaning. You who made delay can leave time behind simply by recognizing that neither beginnings nor endings were created by the Eternal, Who placed no limits on His creation or upon those who create like Him. You do not know this simply because you have tried to limit what He created, and so you believe that all creation is limited. How, then, could you know your creations, having denied infinity?» — T-11.I.4: ni comienzos ni finales se declaran creados por el Eterno, y el creer limitada la creación, efecto de haber intentado limitarla.

«The laws of the universe do not permit contradiction. What holds for God holds for you. If you believe you are absent from God, you will believe that He is absent from you. Infinity is meaningless without you, and you are meaningless without God. There is no end to God and His Son, for we are the universe. God is not incomplete, and He is not childless. Because He did not will to be alone, He created a Son like Himself.» — T-11.I.5: la simetría se declara total, y la razón de haber creado un Hijo se pone en no haber querido estar solo.

«Yet what you will you do not know. This is not strange when you realize that to deny is to “not know.” God’s Will is that you are His Son. By denying this you deny your own will, and therefore do not know what it is. You must ask what God’s Will is in everything, because it is yours. You do not know what it is, but the Holy Spirit remembers it for you. Ask Him, therefore, what God’s Will is for you, and He will tell you yours. It cannot be too often repeated that you do not know it. Whenever what the Holy Spirit tells you appears to be coercive, it is only because you have not recognized your will.» — T-11.I.8: negar se glosa como no saber, y lo que el Espíritu Santo dice, coercitivo solo mientras no se reconozca la propia voluntad.

«The projection of the ego makes it appear as if God’s Will is outside yourself, and therefore not yours. In this interpretation it seems possible for God’s Will and yours to conflict. God, then, may seem to demand of you what you do not want to give, and thus deprive you of what you want. Would God, Who wants only your will, be capable of this? Your will is His life, which He has given to you. Even in time you cannot live apart from Him. Sleep is not death.» — T-11.I.9: el conflicto entre las dos voluntades se declara efecto de la proyección, que pone la de Dios fuera del oyente.

«You cannot be happy unless you do what you will truly, and you cannot change this because it is immutable. It is immutable by God’s Will and yours, for otherwise His Will would not be extended. You are afraid to know God’s Will, because you believe it is not yours. This belief is your whole sickness and your whole fear. Every symptom of sickness and fear arises here, because this is the belief that makes you want not to know.» — T-11.I.10: la enfermedad y el miedo enteros se remiten a una sola creencia, que la Voluntad de Dios no sea la propia.

«You are asked to trust the Holy Spirit only because He speaks for you. He is the Voice for God, but never forget that God did not will to be alone. He shares His Will with you; He does not thrust it upon you. Always remember that what He gives He keeps, so that nothing He gives can contradict Him. You who share His life must share it to know it, for sharing is knowing. Blessed are you who learn that to hear the Will of your Father is to know your own. For it is your will to be like Him» — T-11.I.11: la confianza se funda en que la Voz habla por el oyente, y compartir se declara el modo de conocer.

«If sickness is separation, the decision to heal and to be healed is the first step toward recognizing what you truly want. Every attack is a step away from this, and every healing thought brings it closer. The Son of God has both Father and Son, because he is both Father and Son. To unite having and being is to unite your will with His, for He wills you Himself. And you will yourself to Him because, in your perfect understanding of Him, you know there is but one Will. Yet when you attack any part of God and His Kingdom your understanding is not perfect, and what you really want is therefore lost to you.» — abre la sección II (T-11.II.1): la enfermedad se iguala a la separación y la decisión de curar, a reconocer lo que de veras se quiere.

«Healing thus becomes a lesson in understanding, and the more you practice it the better teacher and learner you become. If you have denied truth, what better witnesses to its reality could you have than those who have been healed by it? But be sure to count yourself among them, for in your willingness to join them is your healing accomplished. Every miracle that you accomplish speaks to you of the Fatherhood of God. Every healing thought that you accept, either from your brother or in your own mind, teaches you that you are God’s Son. In every hurtful thought you hold, wherever you perceive it, lies the denial of God’s Fatherhood and of your Sonship.» — T-11.II.2: los curados se declaran los mejores testigos de la verdad, con la condición de contarse uno entre ellos.

«And denial is as total as love. You cannot deny part of yourself, because the rest will seem to be separate and therefore without meaning. And being without meaning to you, you will not understand it. To deny meaning is to fail to understand. You can heal only yourself, for only God’s Son needs healing. You need it because you do not understand yourself, and therefore know not what you do. Having forgotten your will, you do not know what you really want.» — T-11.II.3: solo uno mismo se declara curable, y la necesidad de curación se funda en no entenderse uno.

«Healing is a sign that you want to make whole. And this willingness opens your ears to the Voice of the Holy Spirit, Whose message is wholeness. He will enable you to go far beyond the healing you would undertake, for beside your small willingness to make whole He will lay His Own complete Will and make yours whole. What can the Son of God not accomplish with the Fatherhood of God in him? And yet the invitation must come from you, for you have surely learned that whom you invite as your guest will abide with you.» — T-11.II.4: la pequeña disposición se declara bastante porque a ella se suma una Voluntad completa, pero la invitación tiene que venir del oyente.

«The Holy Spirit cannot speak to an unwelcoming host, because He will not be heard. The Eternal Guest remains, but His Voice grows faint in alien company. He needs your protection, only because your care is a sign that you want Him. Think like Him ever so slightly, and the little spark becomes a blazing light that fills your mind so that He becomes your only Guest. Whenever you ask the ego to enter, you lessen His welcome. He will remain, but you have allied yourself against Him. Whatever journey you choose to take, He will go with you, waiting. You can safely trust His patience, for He cannot leave a part of God. Yet you need far more than patience.» — T-11.II.5: el Huésped se declara incapaz de irse y capaz de volverse tenue, y la paciencia, insuficiente por sí sola.

«God’s Mind cannot be lessened. It can only be increased, for everything He creates has the function of creating. Love does not limit, and what it creates is not limited. To give without limit is God’s Will for you, because only this can bring you the joy that is His and that He wills to share with you. Your love is as boundless as His because it is His.» — el mismo T-11.I.6: la Mente de Dios se declara capaz de aumentar y no de menguar, porque todo lo que crea tiene la función de crear.

«Would you be hostage to the ego or host to God? You will accept only whom you invite. You are free to determine who shall be your guest, and how long he shall remain with you. Yet this is not real freedom, for it still depends on how you see it. The Holy Spirit is there, although He cannot help you without your invitation. And the ego is nothing, whether you invite it in or not. Real freedom depends on welcoming reality, and of your guests only the Holy Spirit is real. Know, then, Who abides with you merely by recognizing what is there already, and do not be satisfied with imaginary comforters, for the Comforter of God is in you.» — T-11.II.7: la libertad de elegir huésped se declara no libertad real, porque de los dos huéspedes solo el Espíritu Santo es real.

«Pain is not of Him, for He knows no attack and His peace surrounds you silently. God is very quiet, for there is no conflict in Him. Conflict is the root of all evil, for being blind it does not see whom it attacks. Yet it always attacks the Son of God, and the Son of God is you.» — T-11.III.1: el conflicto se llama la raíz de todo mal y se declara ciego, de modo que siempre acaba atacando al Hijo de Dios.

«O my child, if you knew what God wills for you, your joy would be complete! And what He wills has happened, for it was always true. When the light comes and you have said, “God’s Will is mine,” you will see such beauty that you will know it is not of you. Out of your joy you will create beauty in His Name, for your joy could no more be contained than His. The bleak little world will vanish into nothingness, and your heart will be so filled with joy that it will leap into Heaven, and into the Presence of God. I cannot tell you what this will be like, for your heart is not ready. Yet I can tell you, and remind you often, that what God wills for Himself He wills for you» — T-11.III.3: la voz del Curso describe lo que promete y declara que no puede decirlo entero porque el corazón no está listo.

«The way is not hard, but it is very different. Yours is the way of pain, of which God knows nothing. That way is hard indeed, and very lonely. Fear and grief are your guests, and they go with you and abide with you on the way. But the dark journey is not the way of God’s Son. Walk in light and do not see the dark companions, for they are not fit companions for the Son of God, who was created of light and in light. The Great Light always surrounds you and shines out from you. How can you see the dark companions in a light such as this? If you see them, it is only because you are denying the light. But deny them instead, for the light is here and the way is clear.» — T-11.III.4: se nombran miedo y pena como los compañeros del camino de dolor, y se manda negarlos en vez de negar la luz.

«God hides nothing from His Son, even though His Son would hide himself. Yet the Son of God cannot hide his glory, for God wills him to be glorious, and gave him the light that shines in him. You will never lose your way, for God leads you. When you wander, you but undertake a journey that is not real. The dark companions, the dark way, are all illusions. Turn toward the light, for the little spark in you is part of a light so great that it can sweep you out of all darkness forever. For your Father is your Creator, and you are like Him.» — T-11.III.5: el viaje errante se declara no real, y la chispa, parte de una luz capaz de barrer toda oscuridad.

«Only God’s Comforter can comfort you. In the quiet of His temple, He waits to give you the peace that is yours. Give His peace, that you may enter the temple and find it waiting for you. But be holy in the Presence of God, or you will not know that you are there. For what is unlike God cannot enter His Mind, because it was not His Thought and therefore does not belong to Him. And your mind must be as pure as His, if you would know what belongs to you. Guard carefully His temple, for He Himself dwells there and abides in peace.» — T-11.III.7: dar la paz se declara la condición de entrar en el templo y hallarla.

«You cannot enter God’s Presence with the dark companions beside you, but you also cannot enter alone. All your brothers must enter with you, for until you have accepted them you cannot enter. For you cannot understand wholeness unless you are whole, and no part of the Son can be excluded if he would know the Wholeness of his Father.» — el mismo T-11.III.7 pone dos condiciones a la vez: no entrar con los compañeros oscuros y no entrar solo.

«Never forget that the Sonship is your salvation, for the Sonship is your Self. As God’s creation It is yours, and belonging to you It is His. Your Self does not need salvation, but your mind needs to learn what salvation is. You are not saved from anything, but you are saved for glory.» — abre la sección IV (T-11.IV.1): la salvación se declara no de algo sino para la gloria, y el Ser, no necesitado de ella.

«If your brothers are part of you and you blame them for your deprivation, you are blaming yourself. And you cannot blame yourself without blaming them. That is why blame must be undone, not seen elsewhere. Lay it to yourself and you cannot know yourself, for only the ego blames at all. Self-blame is therefore ego identification, and as much an ego defense as blaming others.» — T-11.IV.5: culparse a uno mismo se declara identificación con el ego, tanto como culpar a otros.

«Christ is at God’s altar, waiting to welcome His Son. But come wholly without condemnation, for otherwise you will believe that the door is barred and you cannot enter. The door is not barred, and it is impossible that you cannot enter the place where God would have you be. But love yourself with the Love of Christ, for so does your Father love you. You can refuse to enter, but you cannot bar the door that Christ holds open. Come unto me who hold it open for you, for while I live it cannot be shut, and I live forever.» — T-11.IV.6: la voz del Curso declara tener abierta la puerta y no poder cerrarse mientras viva.

«At God’s altar Christ waits for the restoration of Himself in you. God knows His Son as wholly blameless as Himself, and He is approached through the appreciation of His Son. Christ waits for your acceptance of Him as yourself, and of His Wholeness as yours. For Christ is the Son of God, Who lives in His Creator and shines with His glory. Christ is the extension of the Love and the loveliness of God, as perfect as His Creator and at peace with Him.» — T-11.IV.7: Cristo se define como extensión del amor y la hermosura de Dios, y se declara esperando ser aceptado como el oyente mismo.

«No one can escape from illusions unless he looks at them, for not looking is the way they are protected. There is no need to shrink from illusions, for they cannot be dangerous. We are ready to look more closely at the ego’s thought system because together we have the lamp that will dispel it, and since you realize you do not want it, you must be ready. Let us be very calm in doing this, for we are merely looking honestly for truth. The “dynamics” of the ego will be our lesson for a while, for we must look first at this to see beyond it, since you have made it real. We will undo this error quietly together, and then look beyond it to truth.» — abre la sección V (T-11.V.1): no mirar se declara el modo en que las ilusiones se protegen, y el Curso anuncia que va a mirar el sistema del ego.

«Only you can deprive yourself of anything. Do not oppose this realization, for it is truly the beginning of the dawn of light. Remember also that the denial of this simple fact takes many forms, and these you must learn to recognize and to oppose steadfastly, without exception. This is a crucial step in the reawakening.» — T-11.IV.4: la privación se declara obra exclusiva de uno mismo, y reconocerlo, el amanecer de la luz.

«What is healing but the removal of all that stands in the way of knowledge? And how else can one dispel illusions except by looking at them directly, without protecting them? Be not afraid, therefore, for what you will be looking at is the source of fear, and you are beginning to learn that fear is not real. You are also learning that its effects can be dispelled merely by denying their reality.» — T-11.V.2: curar se define como quitar lo que estorba al conocimiento, y mirar la ilusión sin protegerla, el modo de disiparla.

«The next step is obviously to recognize that what has no effects does not exist. Laws do not operate in a vacuum, and what leads to nothing has not happened. If reality is recognized by its extension, what leads to nothing could not be real. Do not be afraid, then, to look upon fear, for it cannot be seen. Clarity undoes confusion by definition, and to look upon darkness through light must dispel it.» — el mismo T-11.V.2: lo que no tiene efectos se declara inexistente, y por eso el miedo, no visible al mirarlo.

«The beginning phases of this reversal are often quite painful, for as blame is withdrawn from without, there is a strong tendency to harbor it within. It is difficult at first to realize that this is exactly the same thing» — T-11.IV.4 advierte que la primera fase de la inversión duele, porque la culpa retirada de fuera tiende a guardarse dentro; el tramo se corta al cambiar de plana.

«“Dynamics” implies the power to do something, and the whole separation fallacy lies in the belief that the ego has the power to do anything. The ego is fearful to you because you believe this. Yet the truth is very simple: All power is of God. What is not of Him has no power to do anything.» — T-11.V.3: el término *dinámica del ego* se declara contradicción en los términos, porque supone en el ego un poder que el Curso le niega.

«The ego’s goal is quite explicitly ego autonomy. From the beginning, then, its purpose is to be separate, sufficient unto itself and independent of any power except its own. This is why it is the symbol of separation.» — T-11.V.4: la meta del ego se declara la autonomía, y de ahí que sea el símbolo de la separación.

«Yours is the independence of creation, not of autonomy. Your whole creative function lies in your complete dependence on God, Whose function He shares with you. By His willingness to share it, He became as dependent on you as you are on Him. Do not ascribe the ego’s arrogance to Him Who wills not to be independent of you. He has included you in His Autonomy.» — T-11.V.6: la función creadora se hace descansar en la dependencia completa de Dios, y a Dios se le atribuye dependencia recíproca por haberla compartido.

«The belief in ego autonomy is costing you the knowledge of your dependence on God, in which your freedom lies. The ego sees all dependency as threatening, and has twisted even your longing for God into a means of establishing itself.» — T-11.V.6, continuación en la plana siguiente: al ego se le atribuye torcer hasta el anhelo de Dios para afirmarse.

«The ego always attacks on behalf of separation. Believing it has the power to do this it does nothing else, because its goal of autonomy is nothing else. The ego is totally confused about reality, but it does not lose sight of its goal. It is much more vigilant than you are, because it is perfectly certain of its purpose. You are confused because you do not recognize yours.» — T-11.V.7: al ego se le reconoce más vigilancia que al oyente, por estar cierto de su propósito.

«The ego can and does allow you to regard yourself as supercilious, unbelieving, “lighthearted,” distant, emotionally shallow, callous, uninvolved and even desperate, but not really afraid. Minimizing fear, but not its undoing, is the ego’s constant effort, and is indeed a skill at which it is very ingenious. How can it preach separation without upholding it through fear, and would you listen to it if you recognized this is what it is doing?» — T-11.V.9: se enumeran las imágenes que el ego admite de uno con tal de no admitir el miedo, cuya minimización se declara su destreza mayor.

«The ego’s interpretations of the laws of perception are, and would have to be, the exact opposite of the Holy Spirit’s. The ego focuses on error and overlooks truth. It makes real every mistake it perceives, and with characteristically circular reasoning concludes that because of the mistake consistent truth must be meaningless. The next step, then, is obvious. If consistent truth is meaningless, inconsistency must be true. Holding error clearly in mind, and protecting what it has made real, the ego proceeds to the next step in its thought system: Error is real and truth is error.» — T-11.V.14: el razonamiento circular que el Curso atribuye al ego, hasta el enunciado en que lo resume.

«Analyzing to attack meaning, the ego succeeds in overlooking it and is left with a series of fragmented perceptions which it unifies on behalf of itself. This, then, becomes the universe it perceives. And it is this universe which, in turn, becomes its demonstration of its own reality.» — T-11.V.15: el universo del ego se declara hecho de percepciones fragmentadas unificadas en su propio favor.

«Selective perception chooses its witnesses carefully, and its witnesses are consistent. The case for insanity is strong to the insane. For reasoning ends at its beginning, and no thought system transcends its source.» — T-11.V.16: la percepción selectiva se declara coherente por elegir sus testigos, y ningún sistema, capaz de trascender su fuente.

«The ego looks straight at the Father and does not see Him, for it has denied His Son.» — el mismo T-11.V.16 cierra con la fórmula que liga las dos negaciones.

«Every brother you meet becomes a witness for Christ or for the ego, depending on what you perceive in him. Everyone convinces you of what you want to perceive, and of the reality of the kingdom you have chosen for your vigilance. Everything you perceive is a witness to the thought system you want to be true. Every brother has the power to release you, if you choose to be free. You cannot accept false witness of him unless you have evoked false witnesses against him. If he speaks not of Christ to you, you spoke not of Christ to him. You hear but your own voice, and if Christ speaks through you, you will hear Him.» — T-11.V.18: cada hermano se declara testigo del sistema que uno quiere tener por verdadero, y lo que se oye de él, la propia voz.

«It is impossible not to believe what you see, but it is equally impossible to see what you do not believe. Perceptions are built up on the basis of experience, and experience leads to beliefs. It is not until beliefs are fixed that perceptions stabilize. In effect, then, what you believe you do see. That is what I meant when I said, “Blessed are ye who have not seen and still believe,” for those who believe in the resurrection will see it. The resurrection is the complete triumph of Christ over the ego, not by attack but by transcendence.» — abre la sección VI (T-11.VI.1): la creencia se declara anterior a la percepción, y la resurrección, triunfo por trascendencia y no por ataque.

«This course is perfectly clear. If you do not see it clearly, it is because you are interpreting against it, and therefore do not believe it. And since belief determines perception, you do not perceive what it means and therefore do not accept it. Yet different experiences lead to different beliefs, and with them different perceptions. For perceptions are learned with beliefs, and experience does teach. I am leading you to a new kind of experience that you will become less and less willing to deny. Learning of Christ is easy, for to perceive with Him involves no strain at all. His perceptions are your natural awareness, and it is only the distortions you introduce that tire you.» — T-11.VI.3: el Curso se declara claro y su oscuridad, obra de interpretarlo en contra; el aprendizaje con Cristo se declara sin esfuerzo.

«Your recognition that whatever seems to separate you from God is only fear, regardless of the form it takes and quite apart from how the ego wants you to experience it, is therefore the basic ego threat. Its dream of autonomy is shaken to its foundation by this awareness. For though you may countenance a false idea of independence, you will not accept the cost of fear if you recognize it.» — T-11.V.10: la amenaza básica al ego se declara reconocer que cuanto separa de Dios es miedo, sea cual sea su forma.

«If you overlook love you are overlooking yourself, and you must fear unreality because you have denied yourself. By believing that you have successfully attacked truth, you are believing that attack has power. Very simply, then, you have become afraid of yourself. And no one wants to find what he believes would destroy him.» — el mismo T-11.V.10: pasar por alto el amor se declara pasarse por alto uno mismo, y de ahí el miedo a sí.

«The ego analyzes; the Holy Spirit accepts. The appreciation of wholeness comes only through acceptance, for to analyze means to break down or to separate out. The attempt to understand totality by breaking it down is clearly the characteristically contradictory approach of the ego to everything. The ego believes that power, understanding and truth lie in separation, and to establish this belief it must attack.» — T-11.V.13: analizar se declara separar, y por eso el modo propio del ego, que necesita atacar para sostener su creencia.

«Unaware that the belief cannot be established, and obsessed with the conviction that separation is salvation, the ego attacks everything it perceives by breaking it into small, disconnected parts, without meaningful relationships and therefore without meaning. The ego will always substitute chaos for meaning, for if separation is salvation, harmony is threat.» — el mismo T-11.V.13: el ego sustituye el sentido por el caos, porque si la separación es salvación la armonía es amenaza.

«I am your resurrection and your life. You live in me because you live in God. And everyone lives in you, as you live in everyone. Can you, then, perceive unworthiness in a brother and not perceive it in yourself? And can you perceive it in yourself and not perceive it in God? Believe in the resurrection because it has been accomplished, and it has been accomplished in you. This is as true now as it will ever be, for the resurrection is the Will of God, which knows no time and no exceptions.» — T-11.VI.4: la voz del Curso reclama la frase evangélica y declara la resurrección ya cumplida y cumplida en el oyente.

«Resurrection must compel your allegiance gladly, because it is the symbol of joy.» — T-11.VI.6: la resurrección se declara símbolo de gozo, y por eso capaz de atraer sin imponerse.

«You will not find peace until you have removed the nails from the hands of God’s Son, and taken the last thorn from his forehead. The Love of God surrounds His Son whom the god of crucifixion condemns. Teach not that I died in vain. Teach rather that I did not die by demonstrating that I live in you. For the undoing of the crucifixion of God’s Son is the work of the redemption, in which everyone has a part of equal value.» — T-11.VI.7: la voz del Curso pide que se enseñe que no murió, mostrando que vive en el oyente, y llama redención al deshacer la crucifixión.

«You have nailed yourself to a cross, and placed a crown of thorns upon your own head. Yet you cannot crucify God’s Son, for the Will of God cannot die. His Son has been redeemed from his own crucifixion, and you cannot assign to death whom God has given eternal life. The dream of crucifixion still lies heavy on your eyes, but what you see in dreams is not reality. While you perceive the Son of God as crucified, you are asleep. And as long as you believe that you can crucify him, you are only having nightmares.» — T-11.VI.8: la crucifixión se traslada al que la ve, y el sueño de ella se declara el estado del que la percibe.

«You will awaken to your own call, for the Call to awake is within you. If I live in you, you are awake. Yet you must see the works I do through you, or you will not perceive that I have done them unto you. Do not set limits on what you believe I can do through you, or you will not accept what I can do for you. Yet it is done already, and unless you give all that you have received you will not know that your redeemer liveth, and that you have awakened with him. Redemption is recognized only by sharing it.» — T-11.VI.9: se prohíbe ponerle límites a lo que la voz del Curso puede hacer por el oyente, y la redención se declara reconocible solo al compartirla.

«God’s Son is saved. Bring only this awareness to the Sonship, and you will have a part in the redemption as valuable as mine. For your part must be like mine if you learn it of me. If you believe that yours is limited, you are limiting mine. There is no order of difficulty in miracles because all of God’s Sons are of equal value, and their equality is their oneness. The whole power of God is in every part of Him, and nothing contradictory to His Will is either great or small. What does not exist has no size and no measure. To God all things are possible. And to Christ it is given to be like the Father.» — T-11.VI.10: la ausencia de grados en los milagros se funda en la igualdad de valor de los Hijos, y esa igualdad en su unidad.

«Every loving thought that the Son of God ever had is eternal. The loving thoughts his mind perceives in this world are the world’s only reality. They are still perceptions, because he still believes that he is separate. Yet they are eternal because they are loving. And being loving they are like the Father, and therefore cannot die. The real world can actually be perceived. All that is necessary is a willingness to perceive nothing else. For if you perceive both good and evil, you are accepting both the false and the true and making no distinction between them.» — T-11.VII.2: los pensamientos amorosos se declaran la única realidad del mundo, y el mundo real, perceptible con una sola condición.

«The ego may see some good, but never only good. That is why its perceptions are so variable. It does not reject goodness entirely, for that you could not accept. But it always adds something that is not real to the real, thus confusing illusion and reality. For perceptions cannot be partly true. If you believe in truth and illusion, you cannot tell which is true. To establish your personal autonomy you tried to create unlike your Father, believing that what you made is capable of being unlike Him. Yet everything true is like Him.» — T-11.VII.3: al ego se le atribuye añadir siempre algo irreal a lo real, de modo que la percepción no pueda ser parcialmente verdadera.

«The Bible tells you to become as little children. Little children recognize that they do not understand what they perceive, and so they ask what it means. Do not make the mistake of believing that you understand what you perceive, for its meaning is lost to you. Yet the Holy Spirit has saved its meaning for you, and if you will let Him interpret it, He will restore to you what you have thrown away. Yet while you think you know its meaning, you will see no need to ask it of Him.» — T-11.VIII.2: la frase evangélica de los niños se lee por lo que el niño hace, reconocer que no entiende y preguntar.

«You do not know the meaning of anything you perceive. Not one thought you hold is wholly true. The recognition of this is your firm beginning. You are not misguided; you have accepted no guide at all. Instruction in perception is your great need, for you understand nothing. Recognize this but do not accept it, for understanding is your inheritance. Perceptions are learned, and you are not without a Teacher. Yet your willingness to learn of Him depends on your willingness to question everything you learned of yourself, for you who learned amiss should not be your own teacher.» — T-11.VIII.3: el estado del oyente se declara no de guía errada sino de ausencia de guía, y la disposición a aprender se hace depender de cuestionar lo aprendido de sí mismo.

«No one can withhold truth except from himself. Yet God will not refuse you the Answer He gave. Ask, then, for what is yours, but which you did not make, and do not defend yourself against truth. You made the problem God has answered. Ask yourself, therefore, but one simple question: Do I want the problem or do I want the answer?» — T-11.VIII.4: el problema se declara hecho por uno y ya respondido, y se reduce a una sola la pregunta que hay que hacerse.

«Do not underestimate the power of the devotion of God’s Son, nor the power the god he worships has over him. For he places himself at the altar of his god, whether it be the god he made or the God Who created him. That is why his slavery is as complete as his freedom, for he will obey only the god he accepts.» — T-11.VI.5: la esclavitud se declara tan completa como la libertad, porque uno obedece solo al dios que acepta.

«The god of crucifixion demands that he crucify, and his worshippers obey. In his name they crucify themselves, believing that the power of the Son of God is born of sacrifice and pain. The God of resurrection demands nothing, for He does not will to take away. He does not require obedience, for obedience implies submission. He would only have you learn your will and follow it, not in the spirit of sacrifice and submission, but in the gladness of freedom.» — el mismo T-11.VI.5 enfrenta al dios de la crucifixión, que exige crucificar, y al Dios de la resurrección, que no exige nada ni pide obediencia.

«The world as you perceive it cannot have been created by the Father, for the world is not as you see it. God created only the eternal, and everything you see is perishable.» — abre la sección VII (T-11.VII.1): el mundo percibido se declara no creado por el Padre porque es perecedero.

«The Bible speaks of a new Heaven and a new earth, yet this cannot be literally true, for the eternal are not re-created. To perceive anew is merely to perceive again, implying that before, or in the interval between, you were not perceiving at all.» — el mismo T-11.VII.1 niega el sentido literal de la promesa bíblica de cielo y tierra nuevos, porque lo eterno no se recrea.

«The perception of goodness is not knowledge, but the denial of the opposite of goodness enables you to recognize a condition in which opposites do not exist. And this is the condition of knowledge.» — T-11.VII.4: negar lo contrario del bien se declara el modo de reconocer una condición sin opuestos.

«The real world is all that the Holy Spirit has saved for you out of what you have made, and to perceive only this is salvation, because it is the recognition that reality is only what is true.» — el mismo T-11.VII.4 define el mundo real como lo que el Espíritu Santo salva de lo hecho por uno.

«This is a very simple course. Perhaps you do not feel you need a course which, in the end, teaches that only reality is true. But do you believe it? When you perceive the real world, you will recognize that you did not believe it.» — abre la sección VIII (T-11.VIII.1): el Curso se declara muy simple y a la vez no creído todavía.

«The end of the world is not its destruction, but its translation into Heaven. The reinterpretation of the world is the transfer of all perception to knowledge.» — el mismo T-11.VIII.1 declara el fin del mundo su traducción al cielo y no su destrucción.

«You may complain that this course is not sufficiently specific for you to understand and use. Yet perhaps you have not done what it specifically advocates. This is not a course in the play of ideas, but in their practical application.» — T-11.VIII.5: el Curso responde a la objeción de falta de concreción declarándose de aplicación práctica y no de juego de ideas.

«You may be afraid of His specificity, for fear of what you think it will demand of you. Yet only by asking will you learn that nothing of God demands anything of you. God gives; He does not take. When you refuse to ask, it is because you believe that asking is taking rather than sharing.» — el mismo T-11.VIII.5: el miedo a lo concreto se explica por creer que pedir es tomar, cuando a Dios se le niega el tomar.

«Little child of God, you do not understand your Father. You believe in a world that takes, because you believe that you can get by taking. And by that perception you have lost sight of the real world. You are afraid of the world as you see it, but the real world is still yours for the asking. Do not deny it to yourself, for it can only free you. Nothing of God will enslave His Son whom He created free and whose freedom is protected by His Being. Blessed are you who are willing to ask the truth of God without fear, for only thus can you learn that His answer is the release from fear.» — T-11.VIII.7: el mundo que toma se declara efecto de creer que se obtiene tomando, y el mundo real, disponible con solo pedirlo.

«Beautiful child of God, you are asking only for what I promised you. Do you believe I would deceive you? The Kingdom of Heaven is within you. Believe that the truth is in me, for I know that it is in you. God’s Sons have nothing they do not share. Ask for truth of any Son of God, and you have asked it of me. Not one of us but has the answer in him, to give to anyone who asks it of him.» — T-11.VIII.8: la voz del Curso remite la respuesta a cualquier Hijo de Dios, porque pedirle la verdad a uno es pedírsela a ella.

«In the real world there is no sickness, for there is no separation and no division. Only loving thoughts are recognized, and because no one is without your help, the Help of God goes with you everywhere. As you become willing to accept this Help by asking for It, you will give It because you want It. Nothing will be beyond your healing power, because nothing will be denied your simple request. What problems will not disappear in the Presence of God’s Answer? Ask, then, to learn of the reality of your brother, because this is what you will perceive in him, and you will see your beauty reflected in his.» — T-11.VIII.10: en el mundo real se declara que no hay enfermedad porque no hay separación, y la ayuda de Dios, acompañante por no haber quien no la necesite.

«If you perceive offense in a brother pluck the offense from your mind, for you are offended by Christ and are deceived in Him. Heal in Christ and be not offended by Him, for there is no offense in Him.» — T-11.VIII.12: la ofensa percibida en el hermano se reasigna a uno mismo, y se manda quitarla de la propia mente.

«Children perceive frightening ghosts and monsters and dragons, and they are terrified. Yet if they ask someone they trust for the meaning of what they perceive, and are willing to let their own interpretations go in favor of reality, their fear goes with them. When a child is helped to translate his “ghost” into a curtain, his “monster” into a shadow, and his “dragon” into a dream he is no longer afraid, and laughs happily at his own fear.» — T-11.VIII.13: el símil del niño al que se le traduce el fantasma en cortina, el monstruo en sombra y el dragón en sueño.

«It is not the reality of your brothers or your Father or yourself that frightens you. You do not know what they are, and so you perceive them as ghosts and monsters and dragons. Ask what their reality is from the One Who knows it, and He will tell you what they are. For you do not understand them, and because you are deceived by what you see you need reality to dispel your fears.» — T-11.VIII.14: el miedo se adjudica a la falta de entendimiento y no a la realidad de lo temido.

«Would you not exchange your fears for truth, if the exchange is yours for the asking? For if God is not deceived in you, you can be deceived only in yourself. Yet you can learn the truth about yourself from the Holy Spirit, Who will teach you that, as part of God, deceit in you is impossible. When you perceive yourself without deceit, you will accept the real world in place of the false one you have made. And then your Father will lean down to you and take the last step for you, by raising you unto Himself.» — T-11.VIII.15: el último paso se reserva a Dios, que se declara inclinándose para tomarlo por el oyente.

«The analysis of ego motivation is very complicated, very obscuring, and never without your own ego involvement. The whole process represents a clear-cut attempt to demonstrate your own ability to understand what you perceive. This is shown by the fact that you react to your interpretations as if they were correct. You may then control your reactions behaviorally, but not emotionally. This would obviously be a split or an attack on the integrity of your mind, pitting one level within it against another.» — T-12.I.2: analizar el motivo del ego se declara intento de probar que uno entiende lo que percibe, y su control, solo conductual.

«There is nothing to prevent you from recognizing all calls for help as exactly what they are except your own imagined need to attack. It is only this that makes you willing to engage in endless “battles” with reality, in which you deny the reality of the need for healing by making it unreal. You would not do this except for your unwillingness to accept reality as it is, and which you therefore withhold from yourself.» — T-12.I.4: lo único que estorba reconocer la petición de ayuda se declara la necesidad imaginada de atacar.

«Ask anything of God’s Son and his Father will answer you, for Christ is not deceived in His Father and His Father is not deceived in Him. Do not, then, be deceived in your brother, and see only his loving thoughts as his reality, for by denying that his mind is split you will heal yours.» — T-11.VIII.9: curar al hermano se declara ver solo sus pensamientos amorosos como su realidad y negar que su mente esté dividida.

«Be not deceived in God’s Son, for thereby you must be deceived in yourself. And being deceived in yourself you are deceived in your Father, in Whom no deceit is possible.» — el mismo T-11.VIII.9: engañarse en el hermano se declara engañarse en uno y en el Padre.

«Do not accept your brother’s variable perception of himself for his split mind is yours, and you will not accept your healing without his. For you share the real world as you share Heaven» — T-11.VIII.11: la propia curación se declara inseparable de la del hermano; el tramo se corta al cambiar de plana.

«healing is yours. To love yourself is to heal yourself, and you cannot perceive part of you as sick and achieve your goal. Brother, we heal together as we live together and love together.» — continuación en la plana siguiente: amarse se iguala a curarse, y curar se declara operación en común.

«You have been told not to make error real, and the way to do this is very simple. If you want to believe in error, you would have to make it real because it is not true. But truth is real in its own right, and to believe in truth you do not have to do anything.» — abre el capítulo 12 (T-12.I.1): creer en el error exige hacerlo real, y creer en la verdad no exige nada.

«Understand that you do not respond to anything directly, but to your interpretation of it. Your interpretation thus becomes the justification for the response. That is why analyzing the motives of others is hazardous to you. If you decide that someone is really trying to attack you or desert you or enslave you, you will respond as if he had actually done so, having made his error real to you. To interpret error is to give it power, and having done this you will overlook truth.» — el mismo T-12.I.1 declara peligroso analizar el motivo ajeno, porque interpretar el error es darle poder.

«There is but one interpretation of motivation that makes any sense. And because it is the Holy Spirit’s judgment it requires no effort at all on your part. Every loving thought is true. Everything else is an appeal for healing and help, regardless of the form it takes.» — T-12.I.3: toda conducta se reduce a dos, pensamiento amoroso o petición de ayuda y de curación.

«Can anyone be justified in responding with anger to a brother’s plea for help? No response can be appropriate except the willingness to give it to him, for this and only this is what he is asking for. Offer him anything else, and you are assuming the right to attack his reality by interpreting it as you see fit. Perhaps the danger of this to your own mind is not yet fully apparent. If you believe that an appeal for help is something else you will react to something else. Your response will therefore be inappropriate to reality as it is, but not to your perception of it.» — el mismo T-12.I.3 declara improcedente responder con ira a una petición de ayuda, y toda otra respuesta, ataque a la realidad del otro.

«It is surely good advice to tell you not to judge what you do not understand. No one with a personal investment is a reliable witness, for truth to him has become what he wants it to be.» — T-12.I.5: el que tiene interés propio se declara testigo poco fiable; el tramo se corta al cambiar de plana.

«unwilling to perceive an appeal for help as what it is, it is because you are unwilling to give help and to receive it. To fail to recognize a call for help is to refuse help. Would you maintain that you do not need it? Yet this is what you are maintaining when you refuse to recognize a brother’s appeal, for only by answering his appeal can you be helped. Deny him your help and you will not recognize God’s Answer to you. The Holy Spirit does not need your help in interpreting motivation, but you do need His.» — continuación en la plana siguiente: no reconocer una llamada de auxilio se declara negar la ayuda, y con ella la propia.

«Only appreciation is an appropriate response to your brother. Gratitude is due him for both his loving thoughts and his appeals for help, for both are capable of bringing love into your awareness if you perceive them truly. And all your sense of strain comes from your attempts not to do just this. How simple, then, is God’s plan for salvation.» — T-12.I.6: la gratitud se declara debida al hermano tanto por sus pensamientos amorosos como por sus peticiones de ayuda.

«Do not attempt to “help” a brother in your way, for you cannot help yourself. But hear his call for the Help of God, and you will recognize your own need for the Father.» — T-12.I.6 prohíbe ayudar al modo de uno y manda oír en el otro la llamada a la ayuda de Dios.

«Having taught you to accept only loving thoughts in others and to regard everything else as an appeal for help, He has taught you that fear itself is an appeal for help. This is what recognizing fear really means. If you do not protect it, He will reinterpret it. That is the ultimate value in» — T-12.I.8: el miedo mismo se declara petición de ayuda, y eso se llama reconocerlo de verdad; el tramo se corta al cambiar de plana.

«learning to perceive attack as a call for love. We have already learned that fear and attack are inevitably associated. If only attack produces fear, and if you see attack as the call for help that it is, the unreality of fear must dawn on you. For fear is a call for love, in unconscious recognition of what has been denied.» — continuación en la plana siguiente: el ataque se declara llamada de amor, y de ahí la irrealidad del miedo.

«Fear is a symptom of your own deep sense of loss. If when you perceive it in others you learn to supply the loss, the basic cause of fear is removed. Thereby you teach yourself that fear does not exist in you. The means for removing it is in yourself, and you have demonstrated this by giving it. Fear and love are the only emotions of which you are capable. One is false, for it was made out of denial; and denial depends on the belief in what is denied for its own existence.» — T-12.I.9: miedo y amor se declaran las dos únicas emociones posibles, y el miedo, hecho de negación.

«By interpreting fear correctly as a positive affirmation of the underlying belief it masks, you are undermining its perceived usefulness by rendering it useless. Defenses that do not work at all are automatically discarded. If you raise what fear conceals to clear-cut unequivocal predominance, fear becomes meaningless. You have denied its power to conceal love, which was its only purpose. The veil that you have drawn across the face of love has disappeared.» — el mismo T-12.I.9 declara inútil el miedo una vez leído como afirmación de lo que encubre.

«If you would look upon love, which is the world’s reality, how could you do better than to recognize, in every defense against it, the underlying appeal for it? And how could you better learn of its reality than by answering the appeal for it by giving it? The Holy Spirit’s interpretation of fear does dispel it, for the awareness of truth cannot be denied. Thus does the Holy Spirit replace fear with love and translate error into truth. And thus will you learn of Him how to replace your dream of separation with the fact of unity. For the separation is only the denial of union, and correctly interpreted, attests to your eternal knowledge that union is true.» — T-12.I.10: la separación se declara mera negación de la unión y, bien leída, testimonio de que la unión es verdad.

«Miracles are merely the translation of denial into truth. If to love oneself is to heal oneself, those who are sick do not love themselves. Therefore, they are asking for the love that would heal them, but which they are denying to themselves. If they knew the truth about themselves they could not be sick. The task of the miracle worker thus becomes to deny the denial of truth. The sick must heal themselves, for the truth is in them. Yet having obscured it, the light in another mind must shine into theirs because that light is theirs.» — abre la sección II (T-12.II.1): la tarea del que obra milagros se declara negar la negación de la verdad.

«The light in them shines as brightly regardless of the density of the fog that obscures it. If you give no power to the fog to obscure the light, it has none. For it has power only if the Son of God gives power to it. He must himself withdraw that power, remembering that all power is of God. You can remember this for all the Sonship. Do not allow your brother not to remember, for his forgetfulness is yours. But your remembering is his, for God cannot be remembered alone.» — T-12.II.2: la niebla se declara sin poder propio, y el recuerdo de Dios, imposible a solas.

«To perceive the healing of your brother as the healing of yourself is thus the way to remember God. For you forgot your brothers with Him, and God’s Answer to your forgetting is but the way to remember.» — el mismo T-12.II.2 formula el modo de recordar a Dios: percibir la curación del hermano como la propia.

«Perceive in sickness but another call for love, and offer your brother what he believes he cannot offer himself. Whatever the sickness, there is but one remedy. You will be made whole as you make whole, for to perceive in sickness the appeal for health is to recognize in hatred the call for love. And to give a brother what he really wants is to offer it unto yourself, for your Father wills you to know your brother as yourself. Answer his call for love, and yours is answered. Healing is the Love of Christ for His Father and for Himself.» — T-12.II.3: percibir en la enfermedad la petición de salud se iguala a reconocer en el odio la llamada de amor.

«It is easy to help an uncertain child, for he recognizes that he does not understand what his perceptions mean. Yet you believe that you do understand yours. Little child, you are hiding your head under the cover of the heavy blankets you have laid upon yourself. You are hiding your nightmares in the darkness of your own false certainty, and refusing to open your eyes and look at them.» — T-12.II.4: la certeza falsa se declara peor que la incertidumbre del niño, porque impide pedir que se le explique lo que percibe.

«Let us not save nightmares, for they are not fitting offerings for Christ, and so they are not fit gifts for you. Take off the covers and look at what you are afraid of. Only the anticipation will frighten you, for the reality of nothingness cannot be frightening. Let us not delay this, for your dream of hatred will not leave you without help, and Help is here. Learn to be quiet in the midst of turmoil, for quietness is the end of strife and this is the journey to peace. Look straight at every image that rises to delay you, for the goal is inevitable because it is eternal. The goal of love is but your right, and it belongs to you despite your dreams.» — T-12.II.5: se manda mirar de frente lo que se teme, porque solo la anticipación asusta y la nada no puede asustar.

«There is no fear in perfect love. We will but be making perfect to you what is already perfect in you. You do not fear the unknown but the known.» — T-12.II.8: el miedo se reasigna a lo conocido y no a lo desconocido.

«You who have tried to banish love have not succeeded, but you who choose to banish fear must succeed. The Lord is with you, but you know it not. Yet your Redeemer liveth, and abideth in you in the peace out of which He was created. Would you not exchange this awareness for the awareness of fear? When we have overcome fear–not by hiding it, not by minimizing it, and not by denying its full import in any way» — T-12.II.9: vencer el miedo se acota por tres negaciones, ni esconderlo, ni minimizarlo, ni negar su alcance.

«We are therefore embarking on an organized, well-structured and carefully planned program aimed at learning how to offer to the Holy Spirit everything you do not want. He knows what to do with it. You do not understand how to use what He knows. Whatever is given Him that is not of God is gone. Yet you must look at it yourself in perfect willingness, for otherwise His knowledge remains useless to you. Surely He will not fail to help you, since help is His only purpose. Do you not have greater reason for fearing the world as you perceive it, than for looking at the cause of fear and letting it go forever?» — T-12.II.10: el Curso describe su propio método como programa organizado para entregar lo que no se quiere, con la condición de mirarlo uno primero.

«I once asked you to sell all you have and give to the poor and follow me. This is what I meant: If you have no investment in anything in this world, you can teach the poor where their treasure is. The poor are merely those who have invested wrongly, and they are poor indeed! Because they are in need it is given you to help them, since you are among them. Consider how perfectly your lesson would be learned if you were unwilling to share their poverty. For poverty is lack, and there is but one lack since there is but one need.» — abre la sección III (T-12.III.1): la voz del Curso glosa su propio mandato evangélico, y define a los pobres como los que invirtieron mal.

«Insistence means investment, and what you invest in is always related to your notion of salvation. The question is always twofold; first, what is to be saved? And second, how can it be saved?» — T-12.III.2: la insistencia se declara inversión, y toda inversión, ligada a la propia idea de salvación, que el Curso desdobla en dos preguntas.

«Whenever you become angry with a brother, for whatever reason, you are believing that the ego is to be saved, and to be saved by attack. If he attacks, you are agreeing with this belief; and if you attack, you are reinforcing it. Remember that those who attack are poor. Their poverty asks for gifts, not for further impoverishment. You who could help them are surely acting destructively if you accept their poverty as yours. If you had not invested as they had, it would never occur to you to overlook their need.» — T-12.III.3: la ira se lee como creencia de que el ego se salva atacando, y la pobreza del que ataca, como petición de dones.

«A little while and you will see me, for I am not hidden because you are hiding. I will awaken you as surely as I awakened myself, for I awoke for you. In my resurrection is your release. Our mission is to escape from crucifixion, not from redemption. Trust in my help, for I did not walk alone, and I will walk with you as our Father walked with me. Do you not know that I walked with Him in peace?» — T-12.II.7: la voz del Curso declara haber despertado por el oyente, y sitúa la misión en escapar de la crucifixión y no de la redención.

«request of a brother is for you. Why would you insist in denying him? For to do so is to deny yourself and impoverish both. He is asking for salvation, as you are. Poverty is of the ego, and never of God. No “outrageous” requests can be made of one who recognizes what is valuable and wants to accept nothing else.» — continuación en la plana siguiente: toda petición del hermano se declara para uno, y la pobreza, del ego y no de Dios.

«Salvation is for the mind, and it is attained through peace. This is the only thing that can be saved and the only way to save it. Any response other than love arises from a confusion about the “what” and the “how” of salvation, and this is the only answer. Never lose sight of this, and never allow yourself to believe, even for an instant, that there is another answer. For you will surely place yourself among the poor, who do not understand that they dwell in abundance and that salvation is come.» — T-12.III.5: la salvación se declara de la mente y alcanzada por la paz, y toda respuesta que no sea amor, confusión sobre el qué y el cómo.

«To identify with the ego is to attack yourself and make yourself poor. That is why everyone who identifies with the ego feels deprived. What he experiences then is depression or anger, because what he did was to exchange Self-love for self-hate, making him afraid of himself. He does not realize this. Even if he is fully aware of anxiety he does not perceive its source as his own ego identification, and he always tries to handle it by making some sort of insane “arrangement” with the world. He always perceives this world as outside himself, for this is crucial to his adjustment. He does not realize that he makes this world, for there is no world outside of him.» — T-12.III.6: la depresión y la ira se explican por haber cambiado el amor de sí por el odio de sí, y el mundo exterior, por necesario a ese arreglo.

«You have projected outward what is antagonistic to what is inward, and therefore you would have to perceive it this way. That is why you must realize that your hatred is in your mind and not outside it before you can get rid of it; and why you must get rid of it before you can perceive the world as it really is.» — el mismo T-12.III.7 pone el orden de la corrección: reconocer el odio dentro antes de quitarlo, y quitarlo antes de ver el mundo como es.

«I said before that God so loved the world that He gave it to His only begotten Son. God does love the real world, and those who perceive its reality cannot see the world of death. For death is not of the real world, in which everything reflects the eternal. God gave you the real world in exchange for the one you made out of your split mind, and which is the symbol of death. For if you could really separate yourself from the Mind of God you would die.» — T-12.III.8: el mundo real se declara amado por Dios, y el mundo de la muerte, símbolo de la mente dividida.

«If you will recognize that all the attack you perceive is in your own mind and nowhere else, you will at last have placed its source, and where it begins it must end. For in this same place also lies salvation. The altar of God where Christ abideth is there. You have defiled the altar, but not the world. Yet Christ has placed the Atonement on the altar for you. Bring your perceptions of the world to this altar, for it is the altar to truth. There you will see your vision changed, and there you will learn to see truly.» — T-12.III.10: situar el ataque en la propia mente se declara situar a la vez su fin y la salvación, y el altar se declara mancillado sin que lo esté el mundo.

«The search the ego undertakes is therefore bound to be defeated. And since it also teaches that it is your identification, its guidance leads you to a journey which must end in perceived self-defeat. For the ego cannot love, and in its frantic search for love it is seeking what it is afraid to find. The search is inevitable because the ego is part of your mind, and because of its source the ego is not wholly split off, or it could not be believed at all. For it is your mind that believes in it and gives existence to it.» — T-12.IV.2: la búsqueda del ego se declara condenada de antemano porque busca lo que teme encontrar.

«It is surely obvious that no one wants to find what would utterly defeat him. Being unable to love, the ego would be totally inadequate in love’s presence, for it could not respond at all. Then, you would have to abandon the ego’s guidance, for it would be quite apparent that it had not taught you the response you need. The ego will therefore distort love, and teach you that love really calls forth the responses the ego can teach. Follow its teaching, then, and you will search for love, but will not recognize it.» — T-12.IV.3: al ego se le atribuye distorsionar el amor para que pida las respuestas que él sabe enseñar.

«Do you realize that the ego must set you on a journey which cannot but lead to a sense of futility and depression? To seek and not to find is hardly joyous. Is this the promise you would keep? The Holy Spirit offers you another promise, and one that will lead to joy. For His promise is always, “Seek and you will find,” and under His guidance you cannot be defeated.» — T-12.IV.4: se enfrentan las dos promesas, buscar y no hallar frente a buscar y hallar; el troceo imprime las últimas palabras separadas una por línea.

«You will undertake a journey because you are not at home in this world. And you will search for your home whether you realize where it is or not. If you believe it is outside you the search will be futile, for you will be seeking it where it is not. You do not remember how to look within for you do not believe your home is there. Yet the Holy Spirit remembers it for you, and He will guide you to your home because that is His mission. As He fulfills His mission He will teach you yours, for your mission is the same as His. By guiding» — T-12.IV.5: el viaje se declara inevitable por no estar uno en casa, y la búsqueda fuera, vana; el tramo se corta al cambiar de plana.

«Behold the Guide your Father gave you, that you might learn you have eternal life. For death is not your Father’s Will nor yours, and whatever is true is the Will of the Father. You pay no price for life for that was given you, but you do pay a price for death, and a very heavy one. If death is your treasure, you will sell everything else to purchase it. And you will believe that you have purchased it, because you have sold everything else. Yet you cannot sell the Kingdom of Heaven. Your inheritance can neither be bought nor sold.» — T-12.IV.6: la vida se declara sin precio y la muerte, cara, porque para comprarla se vende todo lo demás.

«The Atonement is not the price of your wholeness, but it is the price of your awareness of your wholeness. For what you chose to “sell” had to be kept for you, since you could not “buy” it back. Yet you must invest in it, not with money but with spirit. For spirit is will, and will is the “price” of the Kingdom. Your inheritance awaits only the recognition that you have been redeemed. The Holy Spirit guides you into life eternal, but you must relinquish your investment in death, or you will not see life though it is all around you.» — T-12.IV.7: la Expiación se declara precio de la consciencia de la propia plenitud y no de la plenitud, y el espíritu, la moneda con que se paga.

«Only love is strong because it is undivided. The strong do not attack because they see no need to do so. Before the idea of attack can enter your mind, you must have perceived yourself as weak. Because you attacked yourself and believed that the attack was effective, you behold yourself as weakened. No longer perceiving yourself and your brothers as equal, and regarding yourself as weaker, you attempt to “equalize” the situation you made. You use attack to do so because you believe that attack was successful in weakening you.» — abre la sección V (T-12.V.1): el ataque se declara precedido siempre de haberse percibido uno débil.

«That is why the recognition of your own invulnerability is so important to the restoration of your sanity. For if you accept your invulnerability, you are recognizing that attack has no effect. Although you have attacked yourself, you will be demonstrating that nothing really happened. Therefore, by attacking you have not done anything. Once you realize this you will no longer see any sense in attack, for it manifestly does not work and cannot protect you. Yet the recognition of your invulnerability has more than negative value. If your attacks on yourself have failed to weaken you, you are still strong. You therefore have no need to “equalize” the situation to establish your strength.» — T-12.V.2: la invulnerabilidad se declara la prueba de que el ataque no obra, y por eso el camino de vuelta a la cordura.

«Recognize what does not matter, and if your brothers ask you for something “outrageous,” do it because it does not matter. Refuse, and your opposition establishes that it does matter to you. It is only you, therefore, who have made the request outrageous, and every» — T-12.III.4: se manda acceder a lo que no importa, y la negativa se declara prueba de que sí importa; el tramo se corta al cambiar de plana.

«Therefore the mind projects the split, not the reality. Everything you» — T-12.III.7: lo proyectado se declara la escisión y no la realidad, porque la mente no tolera reconocer pensamientos opuestos dentro de sí; el tramo se corta al cambiar de plana.

«perceive as the outside world is merely your attempt to maintain your ego identification, for everyone believes that identification is salvation. Yet consider what has happened, for thoughts do have consequences to the thinker.» — continuación en la plana siguiente: el mundo exterior se declara intento de sostener la identificación con el ego.

«The world you perceive is a world of separation. Perhaps you are willing to accept even death to deny your Father. Yet He would not have it so, and so it is not so. You still cannot will against Him, and that is why you have no control over the world you made. It is not a world of will because it is governed by the desire to be unlike God, and this desire is not will.» — T-12.III.9: el mundo hecho se declara sin voluntad, porque el deseo de ser distinto de Dios no es voluntad.

«The world you made is therefore totally chaotic, governed by arbitrary and senseless “laws,” and without meaning of any kind. For it is made out of what you do not want, projected from your mind because you are afraid of it. Yet this world is only in the mind of its maker, along with his real salvation. Do not believe it is outside of yourself, for only by recognizing where it is will you gain control over it. For you do have control over your mind, since the mind is the mechanism of decision.» — el mismo T-12.III.9 declara el mundo hecho de lo que no se quiere y proyectado por miedo, y solo dominable reconociendo dónde está.

«seems to be intensely engaged in the search for love. Yet the ego, though encouraging the search for love very actively, makes one proviso; do not find it. Its dictates, then, can be summed up simply as: “Seek and do not find.” This is the one promise the ego holds out to you, and the one promise it will keep. For the ego pursues its goal with fanatic insistence, and its judgment, though severely impaired, is completely consistent.» — continuación en la plana siguiente: la consigna que el Curso atribuye al ego se enuncia en cuatro palabras, buscar y no hallar.

«The ego is certain that love is dangerous, and this is» — abre la sección IV (T-12.IV.1): al ego se le atribuye tener por peligroso el amor, y eso se declara su enseñanza central; el tramo se corta al cambiar de plana y sigue en la 227.

«You do not know the meaning of love, and that is your handicap. Do not attempt to teach yourself what you do not understand, and do not try to set up curriculum goals where yours have clearly failed. Your learning goal has been not to learn, and this cannot lead to successful learning. You cannot transfer what you have not learned, and the impairment of the ability to generalize is a crucial learning failure. Would you ask those who have failed to learn what learning aids are for? They do not know. If they could interpret the aids correctly, they would have learned from them.» — T-12.V.6: la meta de aprendizaje que se le atribuye al oyente es no aprender, y de ahí la incapacidad de generalizar.

«I have said that the ego’s rule is, “Seek and do not find.” Translated into curricular terms this means, “Try to learn but do not succeed.” The result of this curriculum goal is obvious. Every legitimate teaching aid, every real instruction, and every sensible guide to learning will be misinterpreted, since they are all for facilitating the learning this strange curriculum is against. If you are trying to learn how not to learn, and the aim of your teaching is to defeat itself, what can you expect but confusion?» — T-12.V.7: la consigna del ego traducida a términos de plan de estudios, y el resultado que el Curso le atribuye.

«This attempt at “learning” has so weakened your mind that you cannot love, for the curriculum you have chosen is against love, and amounts to a course in how to attack yourself. A supplementary goal in this curriculum is learning how not to overcome the split that makes its primary aim believable. And you will not overcome the split in this curriculum, for all your learning will be on its behalf. Yet your mind speaks against your learning as your learning speaks against your mind, and so you fight against all learning and succeed, for that is what you want.» — el mismo T-12.V.7 declara que el plan de estudios elegido es un curso en atacarse a uno mismo.

«Your learning potential, properly understood, is limitless because it will lead you to God. You can teach the way to Him and learn it, if you follow the Teacher Who knows the way to Him and understands His curriculum for learning it. The curriculum is totally unambiguous, because the goal is not divided and the means and the end are in complete accord. You need offer only undivided attention. Everything else will be given you. For you really want to learn aright, and nothing can oppose the decision of God’s Son. His learning is as unlimited as he is.» — T-12.V.9: el plan de estudios del Espíritu Santo se declara sin ambigüedad porque medio y fin concuerdan, y lo único que se pide, atención indivisa.

«The ego is trying to teach you how to gain the whole world and lose your own soul. The Holy Spirit teaches that you cannot lose your soul and there is no gain in the world, for of itself it profits nothing. To invest without profit is surely to impoverish yourself, and the overhead is high. Not only is there no profit in the investment, but the cost to you is enormous. For this investment costs you the world’s reality by denying yours, and gives you nothing in return. You cannot sell your soul, but you can sell your awareness of it. You cannot perceive your soul, but you will not know it while you perceive something else as more valuable.» — abre la sección VI (T-12.VI.1): la frase evangélica del mundo y el alma se vuelve cuenta de inversión, y lo vendible se declara la consciencia del alma, no el alma.

«When the Holy Spirit has at last led you to Christ at the altar to His Father, perception fuses into knowledge because perception has become so holy that its transfer to holiness is merely its natural extension. Love transfers to love without any interference, for the two are one. As you perceive more and more common elements in all situations, the transfer of training under the Holy Spirit’s guidance increases and becomes generalized. Gradually you learn to apply it to everyone and everything, for its applicability is universal. When this has been accomplished, perception and knowledge have become so similar that they share the unification of the laws of God.» — T-12.VI.6: la percepción se declara fundible en conocimiento cuando se vuelve tan santa que su traslado es natural.

«Everyone in the world must play his part in its redemption, in order to recognize that the world has been redeemed. You cannot see the invisible. Yet if you see its effects you know it must be there. By perceiving what it does, you recognize its being. And by what it does, you learn what it is. You cannot see your strengths, but you gain confidence in their existence as they enable you to act. And the results of your actions you can see.» — T-12.VII.2: lo invisible se declara conocible por sus efectos, y la confianza en las propias fuerzas, ganada al obrar.

«The Holy Spirit is invisible, but you can see the results of His Presence, and through them you will learn that He is there. What He enables you to do is clearly not of this world, for miracles violate every law of reality as this world judges it. Every law of time and space, of magnitude and mass is transcended, for what the Holy Spirit enables you to do is clearly beyond all of them. Perceiving His results, you will understand where He must be, and finally know what He is.» — T-12.VII.3: los milagros se declaran violación de toda ley de este mundo, y por sus resultados se conoce dónde está el Espíritu Santo.

«You have learning handicaps in a very literal sense. There are areas in your learning skills that are so impaired that you can progress only under constant, clear-cut direction, provided by a Teacher Who can transcend your limited resources. He becomes your Resource because of yourself you cannot learn.» — T-12.V.5: el Curso declara al oyente impedido para aprender y por eso necesitado de un Maestro que trascienda sus recursos.

«Poor learners are not good choices as teachers, either for themselves or for anyone else. You would hardly turn to them to establish the curriculum by which they can escape from their limitations. If they understood what is beyond them, they would not be handicapped.» — el mismo T-12.V.5 niega al mal aprendiz la capacidad de fijar el plan de estudios con que escaparía de sus límites.

«You who have tried to learn what you do not want should take heart, for although the curriculum you set yourself is depressing indeed, it is merely ridiculous if you look at it. Is it possible that the way to achieve a goal is not to attain it? Resign now as your own teacher.» — T-12.V.8: el plan de estudios que uno se puso se declara deprimente y ridículo a la vez, y se manda renunciar a ser el maestro de uno mismo.

«This resignation will not lead to depression. It is merely the result of an honest appraisal of what you have taught yourself, and of the learning outcomes that have resulted. Under the proper learning conditions, which you can neither provide nor understand, you will become an excellent learner and an excellent teacher. But it is not so yet, and will not be so until the whole learning situation as you have set it up is reversed.» — el mismo T-12.V.8 declara que esa renuncia no lleva a la depresión sino a una tasación honesta de lo que uno se enseñó.

«You do not want the world. The only thing of value in it is whatever part of it you look upon with love. This gives it the only» — T-12.VI.3: lo único valioso del mundo se declara aquello que se mira con amor; el tramo se corta al cambiar de plana.

«reality it will ever have. Its value is not in itself, but yours is in you. As self-value comes from self-extension, so does the perception of self-value come from the extension of loving thoughts outward.» — continuación en la plana siguiente: el valor propio se hace venir de extenderse, y su percepción, de extender pensamientos amorosos.

«Correction is for all who cannot see. To open the eyes of the blind is the Holy Spirit’s mission, for He knows that they have not lost their vision, but merely sleep. He would awaken them from the sleep of forgetting to the remembering of God.» — T-12.VI.4: los ciegos se declaran no privados de vista sino dormidos.

«Christ’s eyes are open, and He will look upon whatever you see with love if you accept His vision as yours. The Holy Spirit keeps the vision of Christ for every Son of God who sleeps. In His sight the Son of God is perfect, and He longs to share His vision with you. He will show you the real world because God gave you Heaven. Through Him your Father calls His Son to remember. The awakening of His Son begins with his investment in the real world, and by this he will learn to re-invest in himself. For reality is one with the Father and the Son, and the Holy Spirit blesses the real world in Their Name.» — el mismo T-12.VI.4: la visión de Cristo se declara guardada para cada Hijo que duerme, y el despertar, iniciado por invertir en el mundo real.

«When you have seen this real world, as you will surely do, you will remember Us. Yet you must learn the cost of sleeping, and refuse to pay it. Only then will you decide to awaken. And then the real world will spring to your sight, for Christ has never slept.» — T-12.VI.5: se manda aprender el costo de dormir y negarse a pagarlo.

«He is waiting to be seen, for He has never lost sight of you. He looks quietly on the real world, which He would share with you because He knows of the Father’s Love for Him. And knowing this, He would give you what is yours. In perfect peace He waits for you at His Father’s altar, holding out the Father’s Love to you in the quiet light of the Holy Spirit’s blessing. For the Holy Spirit will lead everyone home to his Father, where Christ waits as his Self.» — el mismo T-12.VI.5 declara a Cristo esperando ser visto y sosteniendo el amor del Padre en la luz callada.

«What is one cannot be perceived as separate, and the denial of the separation is the reinstatement of knowledge. At the altar» — T-12.VI.7: negar la separación se declara restitución del conocimiento; el tramo se corta al cambiar de plana.

«of God, the holy perception of God’s Son becomes so enlightened that light streams into it, and the spirit of God’s Son shines in the Mind of the Father and becomes one with it. Very gently does God shine upon Himself, loving the extension of Himself that is His Son. The world has no purpose as it blends into the purpose of God. For the real world has slipped quietly into Heaven, where everything eternal in it has always been. There the Redeemer and the redeemed join in perfect love of God and of each other. Heaven is your home, and being in God it must also be in you.» — continuación en la plana siguiente: el mundo real se declara deslizado al cielo, donde lo eterno de él siempre estuvo.

«Miracles demonstrate that learning has occurred under the right guidance, for learning is invisible and what has been learned can be recognized only by its results. Its generalization is demonstrated as you use it in more and more situations. You will recognize that you have learned there is no order of difficulty in miracles when you apply them to all situations. There is no situation to which miracles do not apply, and by applying them to all situations you will gain the real world.» — abre la sección VII (T-12.VII.1): el aprendizaje se declara invisible y reconocible solo por sus resultados, y la ausencia de grados, comprobable al aplicarlo a todo.

«Miracles are His witnesses, and speak for His Presence. What you cannot see becomes real to you only through the witnesses that speak for it. For you can be aware of what you cannot see, and it can become compellingly real to you as its presence becomes manifest through you. Do the Holy Spirit’s work, for you share in His function. As your function in Heaven is creation, so your function on earth is healing.» — T-12.VII.4: la función en el cielo se declara crear y la de la tierra, curar.

«You see what you expect, and you expect what you invite. Your perception is the result of your invitation, coming to you as you sent for it. Whose manifestations would you see? Of whose presence would you be convinced? For you will believe in what you manifest, and as you look out so will you see in. Two ways of looking at the world are in your mind, and your perception will reflect the guidance you have chosen.» — T-12.VII.5: la percepción se declara resultado de la propia invitación, y las dos maneras de mirar el mundo, las dos en la mente.

«I am the manifestation of the Holy Spirit, and when you see me it will be because you have invited Him. For He will send you His witnesses if you will but look upon them. Remember always that you see what you seek, for what you seek you will find. The ego finds what it seeks, and only that. It does not find love, for that is not what it is seeking.» — T-12.VII.6: la voz del Curso se declara manifestación del Espíritu Santo, y buscar y hallar, la misma cosa.

«What you want in yourself you will make manifest, and you will accept it from the world because you put it there by wanting it. When you think you are projecting what you do not want, it is still because you do want it. This leads directly to dissociation, for it represents the acceptance of two goals, each perceived in a different place; separated from each other because you made them different. The mind then sees a divided world outside itself, but not within. This gives it an illusion of integrity, and enables it to believe that it is pursuing one goal. Yet as long as you perceive the world as split, you are not healed.» — T-12.VII.7: lo proyectado se declara querido, y la disociación, aceptación de dos metas puestas en sitios distintos.

«When you want only love you will see nothing else. The contradictory nature of the witnesses you perceive is merely the reflection of your conflicting invitations. You have looked upon your mind and accepted opposition there, having sought it there. But do not then believe that the witnesses for opposition are true, for they attest only to your decision about reality, returning to you the messages you gave them. Love, too, is recognized by its messengers. If you make love manifest, its messengers will come to you because you invited them.» — T-12.VII.8: los testigos contradictorios se declaran reflejo de invitaciones contradictorias.

«The power of decision is your one remaining freedom as a prisoner of this world. You can decide to see it right. What you made of it is not its reality, for its reality is only what you give it. You cannot really give anything but love to anyone or anything, nor can you really receive anything but love from them. If you think you have received anything else, it is because you have looked within and thought you saw the power to give something else within yourself. It was only this decision that determined what you found, for it was the decision for what you sought.» — T-12.VII.9: el poder de decidir se declara la única libertad que queda al preso de este mundo.

«You are afraid of me because you looked within and are afraid of what you saw. Yet you could not have seen reality, for the reality of your mind is the loveliest of God’s creations. Coming only from God, its power and grandeur could only bring you peace if you really looked upon it. If you are afraid, it is because you saw something that is not there.» — T-12.VII.10: el miedo a la voz del Curso se explica por lo que se creyó ver al mirar adentro, que se declara no estar ahí.

«When you look within and see me, it will be because you have decided to manifest truth. And as you manifest it you will see it both without and within. You will see it without because you saw it first within. Everything you behold without is a judgment of what you beheld within. If it is your judgment it will be wrong, for judgment is not your function. If it is the judgment of the Holy Spirit it will be right, for judgment is His function. You share His function only by judging as He does, reserving no judgment at all for yourself. You will judge against yourself, but He will judge for you.» — T-12.VII.12: el juicio se declara función del Espíritu Santo y no del oyente, y lo visto fuera, juicio de lo visto dentro.

«The ego is not a traitor to God, to Whom treachery is impossible. But it is a traitor to you who believe that you have been treacherous to your Father. That is why the undoing of guilt is an essential part of the Holy Spirit’s teaching. For as long as you feel guilty you are listening to the voice of the ego, which tells you that you have been treacherous to God and therefore deserve death. You will think that death comes from God and not from the ego because, by confusing yourself with the ego, you believe that you want death. And from what you want God does not save you.» — T-12.VII.14: la traición se declara imposible respecto de Dios y real respecto de quien cree haberla cometido, y de ahí la necesidad de deshacer la culpa.

«When you are tempted to yield to the desire for death, remember that I did not die. You will realize that this is true when you look within and see me. Would I have overcome death for myself alone? And would eternal life have been given me of the Father unless He had also given it to you? When you learn to make me manifest, you will never see death. For you will have looked upon the deathless in yourself, and you will see only the eternal as you look out upon a world that cannot die.» — T-12.VII.15: la voz del Curso declara no haber muerto, y pregunta si habría vencido la muerte para sí sola.

«Do you really believe that you can kill the Son of God? The Father has hidden His Son safely within Himself, and kept him far away from your destructive thoughts, but you know neither the Father nor the Son because of them. You attack the real world every day and every hour and every minute, and yet you are surprised that you cannot see it. If you seek love in order to attack it, you will never find it. For if love is sharing, how can you find it except through itself? Offer it and it will come to you, because it is drawn to itself. But offer attack and love will remain hidden, for it can live only in peace.» — abre la sección VIII (T-12.VIII.1): buscar el amor para atacarlo se declara modo seguro de no hallarlo.

«God’s Son is as safe as his Father, for the Son knows his Father’s protection and cannot fear. His Father’s Love holds him in perfect peace, and needing nothing, he asks for nothing. Yet he is far from you whose Self he is, for you chose to attack him and he disappeared from your sight into his Father. He did not change, but you did. For a split mind and all its works were not created by the Father, and could not live in the knowledge of Him.» — T-12.VIII.2: el Hijo se declara inmutado y el que mira, cambiado, con lo que la distancia se adjudica al segundo.

«Because of your Father’s Love you can never forget Him, for no one can forget what God Himself placed in his memory. You can deny it, but you cannot lose it. A Voice will answer every question you ask, and a vision will correct the perception of everything you see. For what you have made invisible is the only truth, and what you have not heard is the only Answer. God would reunite you with yourself, and did not abandon you in your distress. You are waiting only for Him, and do not know it. Yet His memory shines in your mind and cannot be obliterated. It is no more past than future, being forever always.» — T-12.VIII.4: lo puesto por Dios en la memoria se declara negable y no perdible.

«When you have accepted your mission to extend peace you will find peace, for by making it manifest you will see it. Its holy witnesses will surround you because you called upon them, and they will come to you. I have heard your call and I have answered it, but you will not look upon me nor hear the answer that you sought. That is because you do not yet want only that.» — T-12.VII.11: la voz del Curso declara haber oído y respondido la llamada, y no ser vista porque todavía no se quiere solo eso.

«And you will see me as you look within, and we will look upon the real world together. Through the eyes of Christ, only the real world exists and only the real world can be seen. As you decide so will you see. And all that you see but witnesses to your decision.» — el mismo T-12.VII.11: por los ojos de Cristo se declara existente solo el mundo real, y lo que se ve, testimonio de la propia decisión.

«The death penalty is the ego’s ultimate goal, for it fully believes that you are a criminal, as deserving of death as God knows you are deserving of life. The death penalty never leaves the ego’s mind, for that is what it always reserves for you» — T-12.VII.13: la pena de muerte se declara la meta última del ego; el tramo se corta al cambiar de plana.

«in the end. Wanting to kill you as the final expression of its feeling for you, it lets you live but to await death. It will torment you while you live, but its hatred is not satisfied until you die. For your destruction is the one end toward which it works, and the only end with which it will be satisfied.» — continuación en la plana siguiente: el ego deja vivir solo para esperar la muerte, y solo la destrucción lo satisface.

«When you made visible what is not true, what is true became invisible to you. Yet it cannot be invisible in itself, for the Holy Spirit sees it with perfect clarity. It is invisible to you because you are looking at something else. Yet it is no more up to you to decide what is visible and what is invisible, than it is up to you to decide what reality is. What can be seen is what the Holy Spirit sees.» — T-12.VIII.3: decidir qué es visible se declara tan ajeno al oyente como decidir qué es real.

«Son of God, be not content with nothing! What is not real cannot be seen and has no value. God could not offer His Son what has no value, nor could His Son receive it. You were redeemed the instant you thought you had deserted Him. Everything you made has never been, and is invisible because the Holy Spirit does not see it. Yet what He does see is yours to behold, and through His vision your perception is healed. You have made invisible the only truth that this world holds. Valuing nothing, you have sought nothing. By making nothing real to you, you have seen it. But it is not there.» — T-12.VIII.6: lo hecho por uno se declara nunca habido e invisible porque el Espíritu Santo no lo ve.

«Yet it does not matter how much distance you have tried to interpose between your awareness and truth. God’s Son can be seen because his vision is shared. The Holy Spirit looks upon him, and sees nothing else in you. What is invisible to you is perfect in His sight, and encompasses all of it. He has remembered you because He forgot not the Father. You looked upon the unreal and found despair. Yet by seeking the unreal, what else could you find? The unreal world is a thing of despair, for it can never be.» — T-12.VIII.7: la distancia interpuesta se declara indiferente, y el mundo irreal, cosa de desesperación por no poder ser.

«What God did not give you has no power over you, and the attraction of love for love remains irresistible. For it is the function of love to unite all things unto itself, and to hold all things together by extending its wholeness.» — el mismo T-12.VIII.7 declara irresistible la atracción del amor por el amor, y función del amor, unir todo a sí.

«If you did not feel guilty you could not attack, for condemnation is the root of attack. It is the judgment of one mind by another as unworthy of love and deserving of punishment. But herein lies the split. For the mind that judges perceives itself as separate from the mind being judged, believing that by punishing another, it will escape punishment. All this is but the delusional attempt of the mind to deny itself, and escape the penalty of denial. It is not an attempt to relinquish denial, but to hold on to it. For it is guilt that has obscured the Father to you, and it is guilt that has driven you insane.» — abre el capítulo 13 (T-13.in.1): la condena se declara la raíz del ataque, y juzgar, separarse de lo juzgado creyendo escapar del castigo.

«If this were the real world, God would be cruel. For no Father could subject His children to this as the price of salvation and be loving. Love does not kill to save.» — T-13.in.3: el Curso niega que un Padre amoroso pusiera ese precio a la salvación, y lo enuncia en una línea.

«Adam’s “sin” could have touched no one, had he not believed it was the Father Who drove him out of Paradise. For in that belief the knowledge of the Father was lost, since only those who do not understand Him could believe it.» — el mismo T-13.in.3 hace depender el pecado de Adán de creer que fue el Padre quien lo expulsó del Paraíso.

«This world is a picture of the crucifixion of God’s Son. And until you realize that God’s Son cannot be crucified, this is the world you will see. Yet you will not realize this until you accept the eternal fact that God’s Son is not guilty. He deserves only love because he has given only love. He cannot be condemned because he has never condemned. The Atonement is the final lesson he need learn, for it teaches him that, never having sinned, he has no need of salvation.» — T-13.in.4: la Expiación se declara la lección última, la de no necesitar salvación por no haber pecado.

«Peace and guilt are antithetical, and the Father can be remembered only in peace. Love and guilt cannot coexist, and to accept one is to deny the other. Guilt hides Christ from your sight, for it is the denial of the blamelessness of God’s Son.» — T-13.I.1: culpa y amor se declaran incompatibles, y la culpa, lo que esconde a Cristo de la vista.

«In the strange world that you have made the Son of God has sinned. How could you see him, then? By making him invisible, the world of retribution rose in the black cloud of guilt that you accepted, and you hold it dear. For the blamelessness of Christ is the proof that the ego never was, and can never be. Without guilt the ego has no life, and God’s Son is without guilt.» — T-13.I.2: la inculpabilidad de Cristo se declara la prueba de que el ego nunca fue, y la culpa, su única vida.

«You are not guiltless in time, but in eternity. You have “sinned” in the past, but there is no past. Always has no direction. Time seems to go in one direction, but when you reach its end it will roll up like a long carpet spread along the past behind you, and will disappear. As long as you believe the Son of God is guilty you will walk along this carpet, believing that it leads to death. And the journey will seem long and cruel and senseless, for so it is.» — T-13.I.3: la inculpabilidad se sitúa en la eternidad y no en el tiempo, con la imagen del tiempo enrollándose como una alfombra.

«The journey the Son of God has set himself is useless indeed, but the journey on which his Father sets him is one of release and joy. The Father is not cruel, and His Son cannot hurt himself. The retaliation that he fears and that he sees will never touch him, for although he believes in it the Holy Spirit knows it is not true. The Holy Spirit stands at the end of time, where you must be because He is with you. He has already undone everything unworthy of the Son of God, for such was His mission, given Him by God. And what God gives has always been.» — T-13.I.4: el Espíritu Santo se declara situado al final del tiempo y con el oyente a la vez.

«You will see me as you learn the Son of God is guiltless. He has always sought his guiltlessness, and he has found it. For everyone is seeking to escape from the prison he has made, and the way to find release is not denied him. Being in him, he has found it. When he finds it is only a matter of time, and time is but an illusion. For the Son of God is guiltless now, and the brightness of his purity shines untouched forever in God’s Mind. God’s Son will always be as he was created. Deny your world and judge him not, for his eternal guiltlessness is in the Mind of his Father, and protects him forever.» — T-13.I.5: la inculpabilidad se declara ya hallada, y el cuándo, asunto del tiempo, que se llama ilusión.

«Accepting the Atonement teaches you what immortality is, for by accepting your guiltlessness you learn that the past has never been, and so the future is needless and will not be. The future, in time, is always associated with expiation, and only guilt could induce a sense of a need for expiation. Accepting the guiltlessness of the Son of God as yours is therefore God’s way of reminding you of His Son, and what he is in truth. For God has never condemned His Son, and being guiltless he is eternal.» — T-13.I.9: aceptar la inculpabilidad se declara aprender que el pasado nunca fue y que el futuro sobra.

«You cannot dispel guilt by making it real, and then atoning for it. This is the ego’s plan, which it offers instead of dispelling it. The ego believes in atonement through attack, being fully committed to the insane notion that attack is salvation. And you who cherish guilt must also believe it, for how else but by identifying with the ego could you hold dear what you do not want?» — T-13.I.10: el plan del ego se declara expiación por ataque, porque tiene el ataque por salvación.

«reality is God’s, not yours. He created it, and He knows what it is. You who knew have forgotten, and unless He had given you a way to remember you would have condemned yourself to oblivion.» — T-12.VIII.3 reserva a Dios la definición de la realidad, y declara que sin un modo de recordar uno se habría condenado al olvido; el tramo arranca a media frase porque la anterior cierra la plana 235.

«The real world was given you by God in loving exchange for the world you made and the world you see. Only take it» — T-12.VIII.8: el mundo real se declara dado en canje por el que uno hizo; el tramo se corta al cambiar de plana.

«from the hand of Christ and look upon it. Its reality will make everything else invisible, for beholding it is total perception. And as you look upon it you will remember that it was always so. Nothingness will become invisible, for you will at last have seen truly. Redeemed perception is easily translated into knowledge, for only perception is capable of error and perception has never been. Being corrected it gives place to knowledge, which is forever the only reality. The Atonement is but the way back to what was never lost. Your Father could not cease to love His Son.» — continuación en la plana siguiente: la Expiación se declara el camino de vuelta a lo que nunca se perdió.

«The acceptance of guilt into the mind of God’s Son was the beginning of the separation, as the acceptance of the Atonement is its end. The world you see is the delusional system of those made mad by guilt. Look carefully at this world, and you will realize that this is so. For this world is the symbol of punishment, and all the laws that seem to govern it are the laws of death.» — T-13.in.2: la aceptación de la culpa se data como comienzo de la separación, y el mundo, como símbolo del castigo.

«Children are born into it through pain and in pain. Their growth is attended by suffering, and they learn of sorrow and separation and death. Their minds seem to be trapped in their brain, and its powers to decline if their bodies are hurt. They seem to love, yet they desert and are deserted. They appear to lose what they love, perhaps the most insane belief of all. And their bodies wither and gasp and are laid in the ground, and are no more. Not one of them but has thought that God is cruel.» — el mismo T-13.in.2 describe la vida entera bajo esas leyes, hasta la creencia que llama la más demente de todas.

«You are invulnerable because you are guiltless. You can hold on to the past only through guilt. For guilt establishes that you will be punished for what you have done, and thus depends on one-dimensional time, proceeding from past to future. No one who believes this can understand what “always” means, and therefore guilt must deprive you of the appreciation of eternity.» — T-13.I.8: la culpa se declara dependiente de un tiempo de una sola dirección, y por eso incompatible con el siempre.

«Guilt, then, is a way of holding past and future in your mind to ensure the ego’s continuity. For if what has been will be punished, the ego’s continuity is guaranteed. Yet the guarantee of your continuity is God’s, not the ego’s. And immortality is the opposite of time, for time passes away, while immortality is constant.» — el mismo T-13.I.8 declara la culpa el modo de retener pasado y futuro para asegurar la continuidad del ego.

«The ego teaches you to attack yourself because you are guilty, and this must increase the guilt, for guilt is the result of attack. In the ego’s teaching, then, there is no escape from guilt. For attack makes guilt real, and if it is real there is no way to overcome it.» — T-13.I.11: la enseñanza del ego se declara sin salida, porque el ataque hace real la culpa que pretende quitar.

«The ultimate purpose of projection is always to get rid of guilt. Yet, characteristically, the ego attempts to get rid of guilt from its viewpoint only, for much as the ego wants to retain guilt you find it intolerable, since guilt stands in the way of your remembering God, Whose pull is so strong that you cannot resist it. On this issue, then, the deepest split of all occurs, for if you are to retain guilt, as the ego insists, you cannot be you. Only by persuading you that it is you could the ego possibly induce you to project guilt, and thereby keep it in your mind.» — abre la sección II (T-13.II.1): la proyección se declara medio de conservar la culpa persuadiendo al oyente de que él es el ego.

«Yet consider how strange a solution the ego’s arrangement is. You project guilt to get rid of it, but you are actually merely concealing it. You do experience the guilt, but you have no idea why. On the contrary, you associate it with a weird assortment of “ego ideals,” which the ego claims you have failed. Yet you have no idea that you are failing the Son of God by seeing him as guilty. Believing you are no longer you, you do not realize that you are failing yourself.» — T-13.II.2: proyectar la culpa se declara ocultarla y no quitarla, y de ahí que se sienta sin saber por qué.

«The darkest of your hidden cornerstones holds your belief in guilt from your awareness. For in that dark and secret place is the realization that you have betrayed God’s Son by condemning him to death. You do not even suspect this murderous but insane idea lies hidden there, for the ego’s destructive urge is so intense that nothing short of the crucifixion of God’s Son can ultimately satisfy it. It does not know who the Son of God is because it is blind. Yet let it perceive guiltlessness anywhere, and it will try to destroy it because it is afraid.» — T-13.II.3: en el fondo escondido se sitúa la creencia de haber condenado a muerte al Hijo de Dios.

«Much of the ego’s strange behavior is directly attributable to its definition of guilt. To the ego, the guiltless are guilty. Those who do not attack are its “enemies” because, by not valuing its interpretation of salvation, they are in an excellent position to let it go. They have approached the darkest and deepest cornerstone in the ego’s foundation, and while the ego can withstand your raising all else to question, it guards this one secret with its life, for its existence depends on keeping this secret. So it is this secret that we must look upon, for the ego cannot protect you against truth, and in its presence the ego is dispelled.» — T-13.II.4: para el ego los inocentes se declaran culpables, y los que no atacan, enemigos suyos.

«I have said that the crucifixion is the symbol of the ego. When it was confronted with the real guiltlessness of God’s Son it did attempt to kill him, and the reason it gave was that guiltlessness is blasphemous to God. To the ego, the ego is God, and guiltlessness must be interpreted as the final guilt that fully justifies murder. You do not yet understand that any fear you may experience in connection with this course stems ultimately from this interpretation, but if you will consider your reactions to it you will become increasingly convinced that this is so.» — T-13.II.6: la crucifixión se declara símbolo del ego, y la inocencia, la culpa última que a sus ojos justifica el asesinato.

«This course has explicitly stated that its goal for you is happiness and peace. Yet you are afraid of it. You have been told again and again that it will set you free, yet you sometimes react as if it is trying to imprison you. You often dismiss it more readily than you dismiss the ego’s thought system. To some extent, then, you must believe that by not learning the course you are protecting yourself. And you do not realize that it is only your guiltlessness that can protect you.» — T-13.II.7: el Curso consigna el miedo que despierta y la reacción de rechazo que recibe, más pronta que la que se le da al ego.

«The Atonement has always been interpreted as the release from guilt, and this is correct if it is understood. Yet even when I interpret it for you, you may reject it and do not accept it for yourself. You have perhaps recognized the futility of the ego and its offerings, but though you do not want them, you may not yet look upon the alternative with gladness. In the extreme, you are afraid of redemption and you believe it will kill you. Make no mistake about the depth of this fear. For you believe that, in the presence of truth, you might turn on yourself and destroy yourself.» — T-13.II.8: el miedo a la redención se declara profundo, con la creencia de que la verdad mataría al que la mira.

«Little child, this is not so. Your “guilty secret” is nothing, and if you will but bring it to the light, the light will dispel it. And then no dark cloud will remain between you and the remembrance of your Father, for you will remember His guiltless Son, who did not die because he is immortal. And you will see that you were redeemed with him, and have never been separated from him. In this understanding lies your remembering, for it is the recognition of love without fear. There will be great joy in Heaven on your homecoming, and the joy will be yours. For the redeemed son of man is the guiltless Son of God, and to recognize him is your redemption.» — T-13.II.9: el secreto culpable se declara nada, disipable al traerlo a la luz.

«In honesty, is it not harder for you to say “I love” than “I hate”? You associate love with weakness and hatred with strength, and your own real power seems to you as your real weakness. For you could not control your joyous response to the call of love if you heard it, and the whole world you thought you made would vanish. The Holy Spirit, then, seems to be attacking your fortress, for you would shut out God, and He does not will to be excluded.» — T-13.III.3: se asocia el amor con la debilidad y el odio con la fuerza, y la propia fuerza se toma por debilidad.

«You can accept insanity because you made it, but you cannot accept love because you did not. You would rather be a slave of the crucifixion than a Son of God in redemption. Your individual death seems more valuable than your living oneness, for what is given you is not so dear as what you made. You are more afraid of God than of the ego, and love cannot enter where it is not welcome. But hatred can, for it enters of its own volition and cares not for yours.» — T-13.III.5: el amor se declara incapaz de entrar donde no se lo recibe, y el odio, capaz de entrar por su cuenta.

«And yet he is not crucified. Here is both his pain and his healing, for the Holy Spirit’s vision is merciful and His remedy is quick. Do not hide suffering from His sight, but bring it gladly to Him. Lay before His eternal sanity all your hurt, and let Him heal you. Do not leave any spot of pain hidden from His light, and search your mind carefully for any thoughts you may fear to uncover. For He will heal every little thought you have kept to hurt you and cleanse it of its littleness, restoring it to the magnitude of God.» — T-13.III.7: se manda no esconder ningún punto de dolor, y se promete curación de todo pensamiento guardado para hacerse daño.

«You may wonder why it is so crucial that you look upon your hatred and realize its full extent. You may also think that it would be easy enough for the Holy Spirit to show it to you, and to dispel it without the need for you to raise it to awareness yourself. Yet there is one more obstacle you have interposed between yourself and the Atonement. We have said that no one will countenance fear if he recognizes it. Yet in your disordered state of mind you are not afraid of fear. You do not like it, but it is not your desire to attack that really frightens you. You are not seriously disturbed by your hostility.» — abre la sección III (T-13.III.1): el Curso declara que no es el miedo lo que asusta, ni la propia hostilidad.

«keep it hidden because you are more afraid of what it covers. You could look even upon the ego’s darkest cornerstone without fear if you did not believe that, without the ego, you would find within yourself something you fear even more. You are not really afraid of crucifixion. Your real terror is of redemption.» — continuación en la plana siguiente: el terror se reasigna de la crucifixión a la redención.

«Under the ego’s dark foundation is the memory of God, and it is of this that you are really afraid. For this memory would instantly restore you to your proper place, and it is this place that you have sought to leave. Your fear of attack is nothing compared to your fear of love.» — T-13.III.2: el miedo verdadero se sitúa en el recuerdo de Dios, que restituiría al oyente al sitio que quiso dejar.

«For still deeper than the ego’s foundation, and much stronger than it will ever be, is your intense and burning love of God, and His for you. This is what you really want to hide.» — el mismo T-13.III.2 sitúa bajo el fundamento del ego el amor a Dios, y lo declara lo que de veras se quiere esconder.

«You have built your whole insane belief system because you think you would be helpless in God’s Presence, and you would save yourself from His Love because you think it would crush you into nothingness. You are afraid it would sweep you away from yourself and make you little, because you believe that magnitude lies in defiance, and that attack is grandeur.» — T-13.III.4: el sistema entero se declara construido por creerse uno indefenso ante Dios, y la grandeza, puesta en el desafío.

«Therefore, you have used the world to cover your love, and the deeper you go into the blackness of the ego’s foundation, the closer you come to the Love that is hidden there. And it is this that frightens you.» — el mismo T-13.III.4: el mundo se declara usado para tapar el amor, y cuanto más hondo se baja, más cerca queda lo tapado.

«and thus they seem to be self-sustained. This is the fundamental illusion on which the others rest. For beneath them, and concealed as long as they are hidden, is the loving mind that thought it made them in anger. And the pain in this mind is so apparent, when it is uncovered, that its need of healing cannot be denied. Not all the tricks and games you offer it can heal it, for here is the real crucifixion of God’s Son.» — continuación en la plana siguiente: bajo las ilusiones se sitúa la mente amorosa que creyó hacerlas en cólera, y su dolor, la crucifixión verdadera.

«Save him from his illusions that you may accept the magnitude of your Father in peace and joy. But exempt no one from your love, or you will be hiding a dark place in your mind where the Holy Spirit is not welcome. And thus you will exempt yourself from His healing power, for by not offering total love you will not be healed completely. Healing must be as complete as fear, for love cannot enter where there is one spot of fear to mar its welcome.» — T-13.III.9: se prohíbe exceptuar a nadie del propio amor, porque la curación ha de ser tan completa como el miedo.

«You who prefer separation to sanity cannot obtain it in your right mind. You were at peace until you asked for special favor. And God did not give it for the request was alien to Him, and you could not ask this of a Father Who truly loved His Son. Therefore you made of Him an unloving father, demanding of Him what only such a father could give. And the peace of God’s Son was shattered, for he no longer understood his Father. He feared what he had made, but still more did he fear his real Father, having attacked his own glorious equality with Him.» — T-13.III.10: el favor especial se declara la petición que quebró la paz, y negada por Dios por ajena a Él.

«To “single out” is to “make alone,” and thus make lonely. God did not do this to you. Could He set you apart, knowing that your peace lies in His Oneness? He denied you only your request for pain, for suffering is not of His creation. Having given you creation, He could not take it from you. He could but answer your insane request with a sane answer that would abide with you in your insanity. And this He did. No one who hears His answer but will give up insanity. For His answer is the reference point beyond illusions, from which you can look back on them and see them as insane. But seek this place and you will find it, for Love is in you and will lead you there.» — T-13.III.12: lo único que Dios se declara haber negado es la petición de dolor, y su respuesta, punto de referencia fuera de las ilusiones.

«And now the reason why you are afraid of this course should be apparent. For this is a course on love, because it is about you. You have been told that your function in this world is healing, and your function in Heaven is creating. The ego teaches that your function on earth is destruction, and you have no function at all in Heaven. It would thus destroy you here and bury you here, leaving you no inheritance except the dust out of which it thinks you were made. As long as it is reasonably satisfied with you, as its reasoning goes, it offers you oblivion. When it becomes overtly savage, it offers you hell.» — abre la sección IV (T-13.IV.1): el Curso se declara un curso sobre el amor porque es sobre el oyente, y se enfrentan las dos funciones que cada voz le atribuye.

«Yet neither oblivion nor hell is as unacceptable to you as Heaven. Your definition of Heaven is hell and oblivion, and the real Heaven is the greatest threat you think you could experience. For hell and oblivion are ideas that you made up, and you are bent on demonstrating their reality to establish yours. If their reality is questioned, you believe that yours is. For you believe that attack is your reality, and that your destruction is the final proof that you were right.» — T-13.IV.2: el cielo se declara la mayor amenaza, porque cuestionar el infierno y el olvido sería cuestionar la propia realidad.

«While it could perhaps be argued that death suggests there was life, no one would claim that it proves there is life. Even the past life that death might indicate, could only have been futile if it must come to this, and needs this to prove that it was at all. You question Heaven, but you do not question this. Yet you could heal and be healed if you did question it. And even though you know not Heaven, might it not be more desirable than death? You have been as selective in your questioning as in your perception. An open mind is more honest than this.» — T-13.IV.3: se objeta que la muerte pruebe la vida, y se imputa al oyente haber sido selectivo en lo que cuestiona.

«The ego invests heavily in the past, and in the end believes that the past is the only aspect of time that is meaningful. Remember that its emphasis on guilt enables it to ensure its continuity by making the future like the past, and thus avoiding the present. By the notion of paying for the past in the future, the past becomes the determiner of the future, making them continuous without an intervening present. For the ego regards the present only as a brief transition to the future, in which it brings the past to the future by interpreting the present in past terms.» — T-13.IV.4: al ego se le atribuye invertir en el pasado y hacer del futuro su repetición, evitando el presente.

«The ego, on the other hand, regards the function of time as one of extending itself in place of eternity, for like the Holy Spirit, the ego interprets the goal of time as its own. The continuity of past and future, under its direction, is the only purpose the ego perceives in time, and it closes over the present so that no gap in its own continuity can occur. Its continuity, then, would keep you in time, while the Holy Spirit would release you from it. It is His interpretation of the means of salvation that you must learn to accept, if you would share His goal of salvation for you.» — T-13.IV.8: la continuidad de pasado y futuro se declara el único propósito que el ego ve en el tiempo, para que no quede hueco en el suyo.

«You, too, will interpret the function of time as you interpret yours. If you accept your function in the world of time as one of healing, you will emphasize only the aspect of time in which healing can occur. Healing cannot be accomplished in the past. It must be accomplished in the present to release the future. This interpretation ties the future to the present, and extends the present rather than the past. But if you interpret your function as destruction, you will lose sight of the present and hold on to the past to ensure a destructive future. And time will be as you interpret it, for of itself it is nothing.» — T-13.IV.9: curar se declara imposible en el pasado y hacedero en el presente, que así extiende el futuro en vez del pasado.

«I have said you have but two emotions, love and fear. One is changeless but continually exchanged, being offered by the eternal to the eternal. In this exchange it is extended, for it increases as it is given. The other has many forms, for the content of individual illusions differs greatly. Yet they have one thing in common; they are all insane. They are made of sights that are not seen, and sounds that are not heard. They make up a private world that cannot be shared. For they are meaningful only to their maker, and so they have no meaning at all. In this world their maker moves alone, for only he perceives them.» — abre la sección V (T-13.V.1): las dos emociones se separan por la forma, una sola frente a muchas, y el mundo privado se declara incompartible.

«Each one peoples his world with figures from his individual past, and it is because of this that private worlds do differ. Yet the figures that he sees were never real, for they are made up only of his reactions to his brothers, and do not include their reactions to him. Therefore, he does not see he made them, and that they are not whole. For these figures have no witnesses, being perceived in one separate mind only.» — T-13.V.2: las figuras del mundo privado se declaran hechas de las propias reacciones al hermano, sin las de él.

«Again and again have you attacked your brother, because you saw in him a shadow figure in your private world. And thus it is you must attack yourself first, for what you attack is not in others. Its only reality is in your own mind, and by attacking others you are literally attacking what is not there.» — el mismo T-13.V.3: atacar al hermano se declara atacar lo que no está en él sino en la propia mente.

«“Now” has no meaning to the ego. The present merely reminds it of past hurts, and it reacts to the present as if it were the past. The ego cannot tolerate release from the past, and although the past is over, the ego tries to preserve its image by responding as if it were present. It dictates your reactions to those you meet in the present from a past reference point, obscuring their present reality.» — T-13.IV.5: el presente se declara leído por el ego en términos del pasado, con lo que el hermano queda irreconocible.

«And you will receive messages from him out of your own past because, by making it real in the present, you are forbidding yourself to let it go. You thus deny yourself the message of release that every brother offers you now.» — el mismo T-13.IV.5: hacer real el pasado en el presente se declara prohibirse a uno mismo soltarlo.

«The shadowy figures from the past are precisely what you must escape. They are not real, and have no hold over you unless you bring them with you. They carry the spots of pain in your mind, directing you to attack in the present in retaliation for a past that is no more. And this decision is one of future pain. Unless you learn that past pain is an illusion, you are choosing a future of illusions and losing the many opportunities you could find for release in the present.» — T-13.IV.6: las figuras del pasado se declaran sin poder salvo el que se les presta al traerlas.

«The Holy Spirit teaches that you always meet yourself, and the encounter is holy because you are. The ego teaches that you always encounter your past, and because your dreams were not holy, the future cannot be, and the present is without meaning.» — el mismo T-13.IV.6 enfrenta las dos enseñanzas: encontrarse uno siempre a sí mismo, o encontrarse siempre con su pasado.

«It is evident that the Holy Spirit’s perception of time is the exact opposite of the ego’s. The reason is equally clear, for they perceive the goal of time as diametrically opposed. The Holy Spirit interprets time’s purpose as rendering the need for time unnecessary. He regards the function of time as temporary, serving only His teaching function, which is temporary by definition.» — T-13.IV.7: el propósito del tiempo se declara volver innecesario el tiempo, y su función, temporal.

«It is in the reality of “now,” without past or future, that the beginning of the appreciation of eternity lies. For only “now” is here, and only “now” presents the opportunities for the holy encounters in which salvation can be found.» — el mismo T-13.IV.7 sitúa en el ahora el comienzo de la apreciación de la eternidad y la ocasión del encuentro santo.

«It is through these strange and shadowy figures that the insane relate to their insane world. For they see only those who remind them of these images, and it is to them that they relate. Thus do they communicate with those who are not there, and it is they who answer them.» — T-13.V.3: el trato del que no está cuerdo se declara dirigido a quienes le recuerdan esas imágenes.

«You have but two emotions, yet in your private world you react to each of them as though it were the other. For love cannot abide in a world apart, where when it comes it is not recognized. If you see your own hatred as your brother, you are not seeing him. Everyone draws nigh unto what he loves, and recoils from what he fears. And you react with fear to love, and draw away from it. Yet fear attracts you, and believing it is love, you call it to yourself. Your private world is filled with figures of fear you have invited into it, and all the love your brothers offer you, you do not see.» — T-13.V.5: las dos emociones se declaran confundidas una con otra, de modo que se recula ante el amor y se llama al miedo.

«As you look with open eyes upon your world, it must occur to you that you have withdrawn into insanity. You see what is not there, and you hear what makes no sound. Your manifestations of emotions are the opposite of what the emotions are. You communicate with no one, and you are as isolated from reality as if you were alone in all the universe. In your madness you overlook reality completely, and you see only your own split mind everywhere you look. God calls you and you do not hear, for you are preoccupied with your own voice. And the vision of Christ is not in your sight, for you look upon yourself alone.» — T-13.V.6: el mundo propio se declara retirada a la locura, con las manifestaciones de las emociones invertidas.

«You who know not what you do can learn what insanity is, and look beyond it. It is given you to learn how to deny insanity, and come forth from your private world in peace.» — T-13.V.7: se declara dado aprender a negar la locura y salir del mundo privado.

«Vision depends on light. You cannot see in darkness. Yet in darkness, in the private world of sleep, you see in dreams although your eyes are closed. And it is here that what you see you made. But let the darkness go and all you made you will no longer see, for sight of it depends upon denying vision. Yet from denying vision it does not follow you cannot see. But this is what denial does, for by it you accept insanity, believing you can make a private world and rule your own perception. Yet for this, light must be excluded. Dreams disappear when light has come and you can see.» — T-13.V.8: lo visto en el sueño se declara hecho por el que sueña, y la negación, el precio de gobernar la propia percepción.

«Do not seek vision through your eyes, for you made your way of seeing that you might see in darkness, and in this you are deceived. Beyond this darkness, and yet still within you, is the vision of Christ, Who looks on all in light. Your “vision” comes from fear, as His from love. And He sees for you, as your witness to the real world.» — T-13.V.9: el modo propio de ver se declara hecho para ver en la oscuridad, y la visión de Cristo, situada dentro y más allá de ella.

«You have but two emotions, and one you made and one was given you. Each is a way of seeing, and different worlds arise from their different sights. See through the vision that is given you, for through Christ’s vision He beholds Himself. And seeing what He is, He knows His Father. Beyond your darkest dreams He sees God’s guiltless Son within you, shining in perfect radiance that is undimmed by your dreams. And this you will see as you look with Him, for His vision is His gift of love to you, given Him of the Father for you.» — T-13.V.10: cada emoción se declara un modo de ver del que surge un mundo distinto.

«You consider it “natural” to use your past experience as the reference point from which to judge the present. Yet this is unnatural because it is delusional. When you have learned to look on everyone with no reference at all to the past, either his or yours as you perceived it, you will be able to learn from what you see now. For the past can cast no shadow to darken the present, unless you are afraid of light. And only if you are would you choose to bring darkness with you, and by holding it in your mind, see it as a dark cloud that shrouds your brothers and conceals their reality from your sight.» — T-13.VI.2: juzgar el presente por el pasado se declara antinatural por delirante, y la oscuridad traída, elegida por miedo a la luz.

«This darkness is in you. The Christ as revealed to you now has no past, for He is changeless, and in His changelessness lies your release. For if He is as He was created, there is no guilt in Him. No cloud of guilt has risen to obscure Him, and He stands revealed in everyone you meet because you see Him through Himself. To be born again is to let the past go, and look without condemnation upon the present. The cloud that obscures God’s Son to you is the past, and if you would have it past and gone, you must not see it now. If you see it now in your illusions, it has not gone from you, although it is not there.» — T-13.VI.3: nacer de nuevo se glosa como soltar el pasado y mirar el presente sin condena.

«Judgment and condemnation are behind you, and unless you bring them with you, you will see that you are free of them. Look lovingly upon the present, for it holds the only things that are forever true. All healing lies within it because its continuity is real. It extends to all aspects of the Sonship at the same time, and thus enables them to reach each other. The present is before time was, and will be when time is no more. In it are all things that are eternal, and they are one. Their continuity is timeless and their communication is unbroken, for they are not separated by the past. Only the past can separate, and it is nowhere.» — T-13.VI.6: el presente se declara anterior al tiempo y posterior a él, y lo único que separa, el pasado.

«The present offers you your brothers in the light that would unite you with them, and free you from the past. Would you, then, hold the past against them? For if you do, you are choosing to remain in the darkness that is not there, and refusing to accept the light that is offered you. For the light of perfect vision is freely given as it is freely received, and can be accepted only without limit.» — T-13.VI.7: la luz de la visión perfecta se declara dada de balde y solo aceptable sin límite.

«Now is the time of salvation, for now is the release from time. Reach out to all your brothers, and touch them with the touch of Christ. In timeless union with them is your continuity, unbroken because it is wholly shared. God’s guiltless Son is only light. There is no darkness in him anywhere, for he is whole. Call all your brothers to witness to his wholeness, as I am calling you to join with me. Each voice has a part in the song of redemption, the hymn of gladness and thanksgiving for the light to the Creator of light. The holy light that shines forth from God’s Son is the witness that his light is of his Father.» — T-13.VI.8: el ahora se declara el tiempo de la salvación porque es la liberación del tiempo.

«To perceive truly is to be aware of all reality through the awareness of your own. But for this no illusions can rise to meet your sight, for reality leaves no room for any error. This means that you» — abre la sección VI (T-13.VI.1): percibir de verdad se declara ser consciente de toda realidad por la propia, sin sitio para el error; el tramo se corta al cambiar de plana.

«perceive a brother only as you see him now. His past has no reality in the present, so you cannot see it. Your past reactions to him are also not there, and if it is to them that you react, you see but an image of him that you made and cherish instead of him. In your questioning of illusions, ask yourself if it is really sane to perceive what was as now. If you remember the past as you look upon your brother, you will be unable to perceive the reality that is now.» — continuación en la plana siguiente: el pasado del hermano se declara sin realidad presente, de modo que lo que se ve de él es una imagen propia.

«Time can release as well as imprison, depending on whose interpretation of it you use. Past, present and future are not continuous, unless you force continuity on them. You can perceive them as continuous, and make them so for you. But do not be deceived, and then believe that this is how it is. For to believe reality is what you would have it be according to your use for it is delusional.» — T-13.VI.4: pasado, presente y futuro se declaran no continuos salvo por imposición.

«You would destroy time’s continuity by breaking it into past, present and future for your own purposes. You would anticipate the future on the basis of your past experience, and plan for it accordingly. Yet by doing so you are aligning past and future, and not allowing the miracle, which could intervene between them, to free you to be born again.» — el mismo T-13.VI.4: alinear pasado y futuro se declara el modo de estorbar el milagro que podría intervenir entre ellos.

«The miracle enables you to see your brother without his past, and so perceive him as born again. His errors are all past, and by perceiving him without them you are releasing him. And since his past is yours, you share in this release. Let no dark cloud out of your past obscure him from you, for truth lies only in the present, and you will find it if you seek it there. You have looked for it where it is not, and therefore have not found it. Learn, then, to seek it where it is, and it» — T-13.VI.5: el milagro se declara lo que permite ver al hermano sin su pasado, y con ello liberar el propio; el tramo se corta al cambiar de plana.

«will dawn on eyes that see. Your past was made in anger, and if you use it to attack the present, you will not see the freedom that the present holds.» — continuación en la plana siguiente: el pasado se declara hecho en cólera, y usarlo contra el presente, perderse la libertad que este ofrece.

«Child of Light, you know not that the light is in you. Yet you will find it through its witnesses, for having given light to them they will return it. Each one you see in light brings your light closer to your awareness. Love always leads to love.» — T-13.VI.10: la luz propia se declara hallable por sus testigos, que la devuelven por habérsela dado.

«There is a light that this world cannot give. Yet you can give it, as it was given you. And as you give it, it shines forth to call you from the world and follow it. For this light will attract you as nothing in this world can do.» — T-13.VI.11: la luz que el mundo no puede dar se declara dable por el oyente, y su atracción, mayor que la de nada de aquí.

«Awaking unto Christ is following the laws of love of your free will, and out of quiet recognition of the truth in them. The attraction of light must draw you willingly, and willingness is signified by giving. Those who accept love of you become your willing witnesses to the love you gave them, and it is they who hold it out to you. In sleep you are alone, and your awareness is narrowed to yourself. And that is why the nightmares come. You dream of isolation because your eyes are closed. You do not see your brothers, and in the darkness you cannot look upon the light you gave to them.» — T-13.VI.12: el despertar se declara acto de libre voluntad, y la disposición, señalada por el dar.

«And yet the laws of love are not suspended because you sleep. And you have followed them through all your nightmares, and have been faithful in your giving, for you were not alone. Even in sleep has Christ protected you, ensuring the real world for you when you awake. In your name He has given for you, and given you the gifts He gave. God’s Son is still as loving as his Father. Continuous with his Father, he has no past apart from Him. So he has never ceased to be his Father’s witness and his own. Although he slept, Christ’s vision did not leave him. And so it is that he can call unto himself the witnesses that teach him that he never slept.» — T-13.VI.13: las leyes del amor se declaran vigentes durante el sueño, y los testigos, los que enseñan que no se durmió.

«Sit quietly and look upon the world you see, and tell yourself: “The real world is not like this. It has no buildings and there are no streets where people walk alone and separate. There are no stores where people buy an endless list of things they do not need. It is not lit with artificial light, and night comes not upon it. There is no day that brightens and grows dim. There is no loss. Nothing is there but shines, and shines forever.”» — abre la sección VII (T-13.VII.1) con un ejercicio: el mundo real se describe por negación de lo que se ve.

«You do not really want the world you see, for it has disappointed you since time began. The homes you built have never sheltered you. The roads you made have led you nowhere, and no city that you built has withstood the crumbling assault of time. Nothing you made but has the mark of death upon it. Hold it not dear, for it is old and tired and ready to return to dust even as you made it. This aching world has not the power to touch the living world at all. You could not give it that, and so although you turn in sadness from it, you cannot find in it the road that leads away from it into another world.» — T-13.VII.3: el mundo hecho se declara marcado de muerte y sin poder de tocar el mundo vivo.

«Yet the real world has the power to touch you even here, because you love it. And what you call with love will come to you. Love always answers, being unable to deny a call for help, or not to hear the cries of pain that rise to it from every part of this strange world you made but do not want. All that you need to give this world away in glad exchange for what you did not make is willingness to learn the one you made is false.» — T-13.VII.4: lo único que se pide para el canje se declara la disposición a aprender que el mundo hecho es falso.

«You have been wrong about the world because you have misjudged yourself. From such a twisted reference point, what could you see? All seeing starts with the perceiver, who judges what is true and what is false. And what he judges false he does not see. You who would judge reality cannot see it, for whenever judgment enters reality has slipped away. The out of mind is out of sight, because what is denied is there but is not recognized. Christ is still there, although you know Him not. His Being does not depend upon your recognition. He lives within you in the quiet present, and waits for you to leave the past behind and enter into the world He holds out to you in love.» — T-13.VII.5: todo ver se declara iniciado en el que percibe, y lo juzgado falso, no visto.

«No one in this distracted world but has seen some glimpses of the other world about him. Yet while he still lays value on his own, he will deny the vision of the other, maintaining that he loves what he loves not, and following not the road that love points out. Love leads so gladly! As you follow Him, you will rejoice that you have found His company, and learned of Him the joyful journey home. You wait but for yourself. To give this sad world over and exchange your errors for the peace of God is but your will. And Christ will always offer you the Will of God, in recognition that you share it with Him.» — T-13.VII.6: se declara que todos han entrevisto el otro mundo, y que mientras se valore el propio se negará esa visión.

«The peace of God passeth your understanding only in the past. Yet here it is, and you can understand it now. God loves His Son forever, and His Son returns his Father’s Love forever. The real world is the way that leads you to remembrance of the one thing that is wholly true and wholly yours. For all else you have lent yourself in time, and it will fade. But this one thing is always yours, being the gift of God unto His Son. Your one reality was given you, and by it God created you as one with Him.» — T-13.VII.8: la frase paulina se acota al pasado, y la paz se declara entendible ahora.

«You will first dream of peace, and then awaken to it. Your first exchange of what you made for what you want is the exchange of nightmares for the happy dreams of love. In these lie your true perceptions, for the Holy Spirit corrects the world of dreams, where all perception is. Knowledge needs no correction. Yet the dreams of love lead unto knowledge. In them you see nothing fearful, and because of this they are the welcome that you offer knowledge. Love waits on welcome, not on time, and the real world is but your welcome of what always was. Therefore the call of joy is in it, and your glad response is your awakening to what you have not lost.» — T-13.VII.9: el primer canje se declara el de las pesadillas por los sueños felices, que llevan al conocimiento sin serlo.

«It is a world of scarcity in which you find yourself because you are lacking. Yet can you find yourself in such a world? Without the Holy Spirit the answer would be no. Yet because of Him the answer is a joyous yes! As Mediator between the two worlds, He knows what you have need of and what will not hurt you. Ownership is a dangerous concept if it is left to you. The ego wants to have things for salvation, for possession is its law. Possession for its own sake is the ego’s fundamental creed, a basic cornerstone in the churches it builds to itself. And at its altar it demands you lay all of the things it bids you get, leaving you no joy in them.» — T-13.VII.10: la posesión por la posesión se declara el credo del ego y piedra de las iglesias que se levanta.

«Everything the ego tells you that you need will hurt you. For although the ego urges you again and again to get, it leaves you nothing, for what you get it will demand of you. And even from the very hands that grasped it, it will be wrenched and hurled into the dust. For where the ego sees salvation it sees separation, and so you lose whatever you have gotten in its name. Therefore ask not of yourself what you need, for you do not know, and your advice to yourself will hurt you.» — T-13.VII.11: lo que el ego hace obtener se declara reclamado después por él mismo, porque donde ve salvación ve separación.

«The world you see must be denied, for sight of it is costing you a different kind of vision. You cannot see both worlds, for» — T-13.VII.2: los dos mundos se declaran excluyentes; el tramo se corta al cambiar de plana.

«each of them involves a different kind of seeing, and depends on what you cherish. The sight of one is possible because you have denied the other. Both are not true, yet either one will seem as real to you as the amount to which you hold it dear. And yet their power is not the same, because their real attraction to you is unequal.» — continuación en la plana siguiente: los dos mundos se declaran desiguales en atracción aunque parezcan igual de reales según lo que se aprecie.

«Only the Holy Spirit knows what you need. For He will give you all things that do not block the way to light. And what else could you need? In time, He gives you all the things that you need have, and will renew them as long as you have need of them. He will take nothing from you as long as you have any need of it.» — T-13.VII.12: lo que se suple se declara lo que no estorba el camino, y renovado mientras haga falta.

«And yet He knows that everything you need is temporary, and will but last until you step aside from all your needs and realize that all of them have been fulfilled. Therefore He has no investment in the things that He supplies, except to make certain that you will not use them on behalf of lingering in time. He knows that you are not at home there, and He wills no delay to wait upon your joyous homecoming.» — el mismo T-13.VII.12 declara temporal toda necesidad y sin inversión en lo suplido salvo la de no demorar el regreso.

«God’s Son is not a traveller through outer worlds. However holy his perception may become, no world outside himself holds his inheritance. Within himself he has no needs, for light needs nothing but to shine in peace, and from itself to let the rays extend in quiet to infinity.» — T-13.VII.13: ningún mundo exterior se declara depositario de la herencia del Hijo, que dentro de sí no tiene necesidades.

«The Holy Spirit leads me unto Christ, and where else would I go? What need have I but to awake in Him?» — T-13.VII.14: la fórmula que el Curso da para decirse ante la tentación de un viaje inútil.

«In me you have already overcome every temptation that would hold you back. We walk together on the way to quietness that is the gift of God. Hold me dear, for what except your brothers can you need? We will restore to you the peace of mind that we must find together. The Holy Spirit will teach you to awaken unto us and to yourself. This is the only real need to be fulfilled in time. Salvation from the world lies only here. My peace I give you. Take it of me in glad exchange for all the world has offered but to take away. And we will spread it like a veil of light across the world’s sad face, in which we hide our brothers from the world, and it from them.» — T-13.VII.16: la voz del Curso ofrece su paz en canje por lo que el mundo ofrece para quitar.

«We cannot sing redemption’s hymn alone. My task is not completed until I have lifted every voice with mine. And yet it is not mine, for as it is my gift to you, so was it the Father’s gift to me, given me through His Spirit. The sound of it will banish sorrow from the mind of God’s most holy Son, where it cannot abide. Healing in time is needed, for joy cannot establish its eternal reign where sorrow dwells. You dwell not here, but in eternity. You travel but in dreams, while safe at home. Give thanks to every part of you that you have taught how to remember you. Thus does the Son of God give thanks unto his Father for his purity.» — T-13.VII.17: la voz del Curso declara incompleta su tarea mientras falte una voz, y el himno, no suyo sino recibido.

«All healing is release from the past. That is why the Holy Spirit is the only Healer. He teaches that the past does not exist, a fact which belongs to the sphere of knowledge, and which therefore no one in the world can know. It would indeed be impossible to be in the world with this knowledge. For the mind that knows this unequivocally knows also it dwells in eternity, and utilizes no perception at all. It therefore does not consider where it is, because the concept “where” does not mean anything to it. It knows that it is everywhere, just as it has everything, and forever.» — abre la sección VIII (T-13.VIII.1): el Espíritu Santo se declara el único Sanador porque enseña que el pasado no existe.

«The very real difference between perception and knowledge becomes quite apparent if you consider this: There is nothing partial about knowledge. Every aspect is whole, and therefore no aspect is separate. You are an aspect of knowledge, being in the Mind of God, Who knows you. All knowledge must be yours, for in you is all knowledge. Perception, at its loftiest, is never complete. Even the perception of the Holy Spirit, as perfect as perception can be, is without meaning in Heaven. Perception can reach everywhere under His guidance, for the vision of Christ beholds everything in light. Yet no perception, however holy, will last forever.» — T-13.VIII.2: el conocimiento se declara sin partes y la percepción, nunca completa ni duradera.

«Perfect perception, then, has many elements in common with knowledge, making transfer to it possible. Yet the last step must be taken by God, because the last step in your redemption, which seems to be in the future, was accomplished by God in your creation. The separation has not interrupted it. Creation cannot be interrupted.» — T-13.VIII.3: el último paso se reserva a Dios porque ya fue dado en la creación, que la separación no interrumpió.

«Aspects of reality can still be seen, and they will replace aspects of unreality. Aspects of reality can be seen in everything and everywhere. Yet only God can gather them together, by crowning them as one with the final gift of eternity.» — el mismo T-13.VIII.3 declara visibles aspectos de la realidad en todo y en todas partes, y reservada a Dios su reunión.

«Apart from the Father and the Son, the Holy Spirit has no function. He is not separate from Either, being in the Mind of Both, and knowing that Mind is One. He is a Thought of God, and God has given Him to you because He has no Thoughts He does not share.» — T-13.VIII.4: el Espíritu Santo se declara Pensamiento de Dios y no separado del Padre ni del Hijo.

«This is the miracle of creation; that it is one forever. Every miracle you offer to the Son of God is but the true perception of one aspect of the whole. Though every aspect is the whole, you cannot know this until you see that every aspect is the same, perceived in the same light and therefore one. Everyone seen without the past thus brings you nearer to the end of time by bringing healed and healing sight into the darkness, and enabling the world to see. For light must come into the darkened world to make Christ’s vision possible even here. Help Him to give His gift of light to all who think they wander in the darkness, and let Him gather them into His quiet sight that makes them one.» — T-13.VIII.5: cada aspecto se declara el todo, y ver a cada quien sin su pasado, un modo de acercar el fin del tiempo.

«They are all the same; all beautiful and equal in their holiness. And He will offer them unto His Father as they were offered unto Him. There is one miracle, as there is one reality. And every miracle you do contains them all, as every aspect of reality you see blends quietly into the one reality of God. The only miracle that ever was is God’s most holy Son, created in the one reality that is his Father. Christ’s vision is His gift to you. His Being is His Father’s gift to Him.» — T-13.VIII.6: se declara un solo milagro como hay una sola realidad, y el milagro único, el Hijo mismo.

«When you have seen your brothers as yourself you will be released to knowledge, having learned to free yourself through Him Who knows of freedom. Unite with me under the holy banner of His teaching, and as we grow in strength the power of God’s Son will move in us, and we will leave no one untouched and no one left alone. And suddenly time will be over, and we will all unite in the eternity of God the Father. The holy light you saw outside yourself, in every miracle you offered to your brothers, will be returned to you. And knowing that the light is in you, your creations will be there with you, as you are in your Father.» — T-13.VIII.8: el fin del tiempo se declara súbito, y la luz vista fuera, devuelta al que la ofreció.

«Release from guilt is the ego’s whole undoing. Make no one fearful, for his guilt is yours, and by obeying the ego’s harsh commandments you bring its condemnation on yourself, and you will not escape the punishment it offers those who obey it. The ego rewards fidelity to it with pain, for faith in it is pain. And faith can be rewarded only in terms of the belief in which the faith was placed. Faith makes the power of belief, and where it is invested determines its reward. For faith is always given what is treasured, and what is treasured is returned to you.» — T-13.IX.2: la fidelidad al ego se declara premiada con dolor, y la fe, recompensada en los términos de aquello en que se puso.

«The world can give you only what you gave it, for being nothing but your own projection, it has no meaning apart from what you found in it and placed your faith in. Be faithful unto darkness and you will not see, because your faith will be rewarded as you gave it. You will accept your treasure, and if you place your faith in the past, the future will be like it. Whatever you hold dear you think is yours. The power of your valuing will make it so.» — T-13.IX.3: el mundo se declara proyección propia y sin sentido aparte de lo que se puso en él.

«Guilt remains the only thing that hides the Father, for guilt is the attack upon His Son. The guilty always condemn, and having done so they will still condemn, linking the future to the past as is the ego’s law. Fidelity to this law lets no light in, for it demands fidelity to darkness and forbids awakening. The ego’s laws are strict, and breaches are severely punished. Therefore give no obedience to its laws, for they are laws of punishment.» — abre la sección IX (T-13.IX.1): la culpa se declara lo único que esconde al Padre, y las leyes del ego, leyes de castigo.

«Between the future and the past the laws of God must intervene, if you would free yourself. Atonement stands between them, like a lamp shining so brightly that the chain of darkness in which you bound yourself will disappear.» — el mismo T-13.IX.1 sitúa la Expiación entre el pasado y el futuro, como lámpara que disuelve la cadena de oscuridad.

«Atonement brings a re-evaluation of everything you cherish, for it is the means by which the Holy Spirit can separate the false and the true, which you have accepted into your mind without distinction. Therefore you cannot value one without the other, and» — T-13.IX.4: la Expiación se declara el medio de separar lo falso de lo verdadero, admitidos los dos sin distinción; el tramo se corta al cambiar de plana.

«guilt has become as true for you as innocence. You do not believe the Son of God is guiltless because you see the past, and see him not. When you condemn a brother you are saying, “I who was guilty choose to remain so.” You have denied his freedom, and by so doing you have denied the witness unto yours. You could as easily have freed him from» — continuación en la plana siguiente: condenar a un hermano se traduce en una frase en primera persona sobre la propia culpa.

«Lay not his guilt upon him, for his guilt lies in his secret thought that he has done this unto you. Would you, then, teach him he is right in his delusion? The idea that the guiltless Son of God can attack himself and make himself guilty is insane. In any form, in anyone, believe this not. For sin and condemnation are the same, and the belief in one is faith in the other, calling for punishment instead of love. Nothing can justify insanity, and to call for punishment upon yourself must be insane.» — T-13.IX.5: pecado y condena se declaran lo mismo, y la creencia en uno, fe en el otro.

«See no one, then, as guilty, and you will affirm the truth of guiltlessness unto yourself. In every condemnation that you offer the Son of God lies the conviction of your own guilt. If you would have the Holy Spirit make you free of it, accept His offer of Atonement for all your brothers. For so you learn that it is true for you. Remember always that it is impossible to condemn the Son of God in part. Those whom you see as guilty become the witnesses to guilt in you, and you will see it there, for it is there until it is undone.» — T-13.IX.6: condenar en parte al Hijo de Dios se declara imposible, y los vistos como culpables, testigos de la culpa propia.

«Guilt makes you blind, for while you see one spot of guilt within you, you will not see the light. And by projecting it the world seems dark, and shrouded in your guilt. You throw a dark veil over it, and cannot see it because you cannot look within. You are afraid of what you would see there, but it is not there. The thing you fear is gone.» — T-13.IX.7: la culpa se declara ceguera, y lo temido de mirar adentro, ya ido.

«Do not be afraid to look within. The ego tells you all is black with guilt within you, and bids you not to look. Instead, it bids you look upon your brothers, and see the guilt in them. Yet this you cannot do without remaining blind. For those who see their brothers in the dark, and guilty in the dark in which they shroud them, are too afraid to look upon the light within. Within you is not what you believe is there, and what you put your faith in. Within you is the holy sign of perfect faith your Father has in you.» — T-13.IX.8: al ego se le atribuye mandar no mirar adentro y mirar en cambio la culpa del hermano.

«You are accustomed to the notion that the mind can see the source of pain where it is not. The doubtful service of such displacement is to hide the real source of guilt, and keep from your awareness the full perception that it is insane. Displacement always is maintained by the illusion that the source of guilt, from which attention is diverted, must be true; and must be fearful, or you would not have displaced the guilt onto what you believed to be less fearful. You are therefore willing to look upon all kinds of “sources,” provided they are not the deeper source to which they bear no real relationship at all.» — abre la sección X (T-13.X.1): el desplazamiento se declara sostenido por la ilusión de que la fuente verdadera de la culpa sería más temible.

«In any union with a brother in which you seek to lay your guilt upon him, or share it with him or perceive his own, you will feel guilty. Nor will you find satisfaction and peace with him, because your union with him is not real. You will see guilt in that relationship because you put it there. It is inevitable that those who suffer guilt will attempt to displace it, because they do believe in it. Yet though they suffer, they will not look within and let it go. They cannot know they love, and cannot understand what loving is. Their main concern is to perceive the source of guilt outside themselves, beyond their own control.» — T-13.X.3: la culpa se declara puesta por uno en la relación, y la preocupación del culpable, situar su fuente fuera de sí.

«Determine, then, to be not as you were. Use no relationship to hold you to the past, but with each one each day be born again. A minute, even less, will be enough to free you from the past, and give your mind in peace over to the Atonement. When everyone is welcome to you as you would have yourself be welcome to your Father, you will see no guilt in you. For you will have accepted the Atonement, which shone within you all the while you dreamed of guilt, and would not look within and see it.» — T-13.X.5: se manda no usar ninguna relación para sostener el pasado, y se declara bastante un minuto o menos para soltarlo.

«As long as you believe that guilt is justified in any way, in anyone, whatever he may do, you will not look within, where you would always find Atonement. The end of guilt will never come as long as you believe there is a reason for it. For you must learn that guilt is always totally insane, and has no reason. The Holy Spirit seeks not to dispel reality. If guilt were real, Atonement would not be. The purpose of Atonement is to dispel illusions, not to establish them as real and then forgive them.» — T-13.X.6: la culpa se declara siempre sin razón, y la Expiación, incompatible con una culpa real.

«The Holy Spirit does not keep illusions in your mind to frighten you, and show them to you fearfully to demonstrate what He has saved you from. What He has saved you from is gone. Give no reality to guilt, and see no reason for it. The Holy Spirit does what God would have Him do, and has always done so. He has seen separation, but knows of union. He teaches healing, but He also knows of creation. He would have you see and teach as He does, and through Him. Yet what He knows you do not know, though it is yours.» — T-13.X.7: se niega que el Espíritu Santo muestre las ilusiones para asustar, y lo salvado se declara ido.

«Now it is given you to heal and teach, to make what will be now. As yet it is not now. The Son of God believes that he is lost in guilt, alone in a dark world where pain is pressing everywhere upon him from without. When he has looked within and seen the radiance there, he will remember how much his Father loves him. And it will seem incredible that he ever thought his Father loved him not, and looked upon him as condemned. The moment that you realize guilt is insane, wholly unjustified and wholly without reason, you will not fear to look upon the Atonement and accept it wholly.» — T-13.X.8: el momento de reconocer insana la culpa se declara el momento de aceptar la Expiación entera.

«You cannot enter into real relationships with any of God’s Sons unless you love them all and equally. Love is not special. If you single out part of the Sonship for your love, you are imposing guilt on all your relationships and making them unreal. You can love only as God loves. Seek not to love unlike Him, for there is no love apart from His.» — T-13.X.11: el amor se declara no especial, y señalar una parte de la Filiación, imponer culpa a todas las relaciones.

«Behold the Son of God, and look upon his purity and be still. In quiet look upon his holiness, and offer thanks unto his Father that no guilt has ever touched him.» — la fórmula con que el Curso cierra T-13.X.11, para decírsela a quien no se ve inocente.

«Insane ideas have no real relationships, for that is why they are insane. No real relationship can rest on guilt, or even hold one spot of it to mar its purity. For all relationships that guilt has touched are used but to avoid the person and the guilt. What strange relationships you have made for this strange purpose! And you forgot that real relationships are holy, and cannot be used by you at all.» — T-13.X.2: las relaciones tocadas por la culpa se declaran usadas para evitar a la persona y a la culpa, y las reales, santas e inutilizables por uno.

«If you displace your guilt upon them, the Holy Spirit cannot use them. For, by pre-empting for your own ends what you should have given Him, He cannot use it for your release. No one who would unite in any way with anyone for his individual salvation will find it in that strange relationship. It is not shared, and so it is not real.» — el mismo T-13.X.2 declara que unirse a alguien para la salvación individual no da con ella, porque eso no se comparte.

«When you maintain that you are guilty but the source of your guilt lies in the past, you are not looking inward. The past is not in you. Your weird associations to it have no meaning in the present. Yet you let them stand between you and your brothers, with whom you find no real relationships at all. Can you expect to use your brothers as a means to “solve” the past, and still to see them as they really are? Salvation is not found by those who use their brothers to resolve problems that are not there. You wanted not salvation in the past.» — T-13.X.4: situar la culpa en el pasado se declara no mirar adentro, porque el pasado no está en uno.

«Release from guilt as you would be released. There is no other way to look within and see the light of love, shining as steadily and as surely as God Himself has always loved His Son. And as His Son loves Him. There is no fear in love, for love is guiltless. You who have always loved your Father can have no fear, for any reason, to look within and see your holiness.» — T-13.X.10: en el amor se declara que no hay miedo, porque el amor no tiene culpa.

«Your guilt is without reason because it is not in the Mind of God, where you are. And this is reason, which the Holy Spirit would restore to you. He would remove only illusions. All else He would have you see. And in Christ’s vision He would show you the perfect purity that is forever within God’s Son.» — el mismo T-13.X.10 declara la culpa sin razón porque no está en la Mente de Dios, donde el oyente está.

«Would you impose your idle wishes on the present, and hope» — T-13.X.4 cierra preguntando si se espera hallar ahora la salvación que no se quiso entonces; el tramo se corta al cambiar de plana y sigue en la 261.

«Forgetfulness and sleep and even death become the ego’s best advice for dealing with the perceived and harsh intrusion of guilt on peace. Yet no one sees himself in conflict and ravaged by a cruel war unless he believes that both opponents in the war are real. Believing this he must escape, for such a war would surely end his peace of mind, and so destroy him. Yet if he could but realize the war is between real and unreal powers, he could look upon himself and see his freedom. No one finds himself ravaged and torn in endless battles if he himself perceives them as wholly without meaning.» — abre la sección XI (T-13.XI.1): la guerra se declara entre un poder real y otro irreal, y por eso sin sentido.

«God would not have His Son embattled, and so His Son’s imagined “enemy” is totally unreal. You are but trying to escape a bitter war from which you have escaped. The war is gone. For you have heard the hymn of freedom rising unto Heaven. Gladness and joy belong to God for your release, because you made it not. Yet as you made not freedom, so you made not a war that could endanger freedom. Nothing destructive ever was or will be. The war, the guilt, the past are gone as one into the unreality from which they came.» — T-13.XI.2: la guerra se declara ya terminada, porque no se hizo la libertad ni se hizo una guerra que pudiera ponerla en riesgo.

«You whose mind is darkened by doubt and guilt, remember this: God gave the Holy Spirit to you, and gave Him the mission to remove all doubt and every trace of guilt that His dear Son has laid upon himself. It is impossible that this mission fail. Nothing can prevent what God would have accomplished from accomplishment. Whatever your reactions to the Holy Spirit’s Voice may be, whatever voice you choose to listen to, whatever strange thoughts may occur to you, God’s Will is done. You will find the peace in which He has established you, because He does not change His Mind. He is invariable as the peace in which you dwell» — T-13.XI.5: la misión de quitar toda duda y culpa se declara imposible de fallar, sea cual sea la reacción del oyente.

«You will not remember change and shift in Heaven. You have need of contrast only here. Contrast and differences are necessary teaching aids, for by them you learn what to avoid and what to seek. When you have learned this, you will find the answer that makes the need for any differences disappear. Truth comes of its own will unto its own. When you have learned that you belong to truth, it will flow lightly over you without a difference of any kind. For you will need no contrast to help you realize that this is what you want, and only this. Fear not the Holy Spirit will fail in what your Father has given Him to do. The Will of God can fail in nothing.» — T-13.XI.6: el contraste se declara recurso pedagógico necesario solo aquí, y prescindible una vez aprendido.

«Have faith in only this one thing, and it will be sufficient: God wills you be in Heaven, and nothing can keep you from it, or it from you. Your wildest misperceptions, your weird imaginings, your blackest nightmares all mean nothing. They will not prevail against the peace God wills for you. The Holy Spirit will restore your sanity because insanity is not the Will of God. If that suffices Him, it is enough for you. You will not keep what God would have removed, because it breaks communication with you with whom He would communicate. His Voice will be heard.» — T-13.XI.7: las peores figuraciones se declaran sin fuerza contra la paz que Dios quiere, y lo que a Él le basta, bastante para el oyente.

«Can God’s Son lose himself in dreams, when God has placed within him the glad Call to waken and be glad? He cannot separate himself from what is in him. His sleep will not withstand the Call to wake. The mission of redemption will be fulfilled as surely as the creation will remain unchanged throughout eternity. You do not have to know that Heaven is yours to make it so. It is so. Yet to know it, the Will of God must be accepted as your will.» — T-13.XI.10: el cielo se declara ya del oyente sin que él tenga que saberlo, y saberlo, cosa de aceptar la Voluntad de Dios como propia.

«that He created, and all my faith and my belief I offer unto it. My faith in you is as strong as all the love I give my Father. My trust in you is without limit, and without the fear that you will hear me not. I thank the Father for your loveliness, and for the many gifts that you will let me offer to the Kingdom in honor of its wholeness that is of God.» — continuación en la plana siguiente: la voz del Curso declara sin límite su confianza en el oyente y sin miedo a no ser oída.

«Praise be to you who make the Father One with His Own Son. Alone we are all lowly, but together we shine with brightness so intense that none of us alone can even think of it.» — T-13.X.14: la soledad se declara bajeza y la unión, brillo que ninguno alcanza a pensar por sí.

«When we are all united in Heaven, you will value nothing that you value here. For nothing that you value here do you value wholly, and so you do not value it at all. Value is where God placed it, and the value of what God esteems cannot be judged, for it has been established. It is wholly of value. It can merely be appreciated or not. To value it partially is not to know its value.» — T-13.XI.3: valorar en parte se declara no conocer el valor, porque el valor está donde Dios lo puso.

«In Heaven is everything God values, and nothing else. Heaven is perfectly unambiguous. Everything is clear and bright, and calls forth one response. There is no darkness and there is no contrast. There is no variation. There is no interruption. There is a sense of peace so deep that no dream in this world has ever brought even a dim imagining of what it is.» — el mismo T-13.XI.3 describe el cielo sin contraste, sin variación y sin interrupción.

«Nothing in this world can give this peace, for nothing in this world is wholly shared. Perfect perception can merely show you what is capable of being wholly shared. It can also show you the results of sharing, while you still remember the results of not sharing.» — T-13.XI.4: la percepción perfecta se declara capaz de mostrar lo que puede compartirse entero y el resultado de no compartir.

«The Communication Link that God Himself placed within you, joining your mind with His, cannot be broken. You may believe you want It broken, and this belief does interfere with the deep peace in which the sweet and constant communication God would share with you is known.» — T-13.XI.8: el vínculo de comunicación se declara irrompible aunque se crea querer romperlo.

«Yet His channels of reaching out cannot be wholly closed and separated from Him. Peace will be yours because His peace still flows to you from Him Whose Will is peace. You have it now. The Holy Spirit will teach you how to use it, and by extending it, to learn that it is in you. God willed you Heaven, and will always will you nothing else. The Holy Spirit knows only of His Will. There is no chance that Heaven will not be yours, for God is sure, and what He wills is as sure as He is.» — el mismo T-13.XI.8: el cielo se declara querido siempre por Dios, sin posibilidad de que no sea del oyente.

«The Holy Spirit will undo for you everything you have learned that teaches that what is not true must be reconciled with truth. This is the reconciliation the ego would substitute for your reconciliation to sanity and to peace. The Holy Spirit has a very different kind of reconciliation in His Mind for you, and one He will effect as surely as the ego will not effect what it attempts. Failure is of the ego, not of God.» — T-13.XI.11: la reconciliación del ego se declara la de lo falso con lo verdadero, y el fracaso, del ego y no de Dios.

«From Him you cannot wander, and there is no possibility that the plan the Holy Spirit offers to everyone, for the salvation of everyone, will not be perfectly accomplished. You will be released, and you will not remember anything you made that was not created for you and by you in return. For how can you remember what was never true, or not remember what has always been? It is this reconciliation with truth, and only truth, in which the peace of Heaven lies.» — el mismo T-13.XI.11 pone la paz del cielo en la reconciliación con la verdad y solo con ella.

«Yes, you are blessed indeed. Yet in this world you do not know it. But you have the means for learning it and seeing it quite clearly. The Holy Spirit uses logic as easily and as well as does the ego, except that His conclusions are not insane. They take a direction exactly opposite, pointing as clearly to Heaven as the ego points to darkness and to death.» — abre el capítulo 14 (T-14.in.1): se le concede al Espíritu Santo la misma lógica que al ego, con conclusiones opuestas.

«If you are blessed and do not know it, you need to learn it must be so. The knowledge is not taught, but its conditions must be acquired for it is they that have been thrown away. You can learn to bless, and cannot give what you have not. If, then, you offer blessing, it must have come first to yourself. And you must also have accepted it as yours, for how else could you give it away?» — T-14.I.1: el conocimiento se declara no enseñable y sus condiciones sí, y bendecir, imposible sin haber recibido la bendición.

«Indirect proof of truth is needed in a world made of denial and without direction. You will perceive the need for this if you realize that to deny is the decision not to know. The logic of the world must therefore lead to nothing, for its goal is nothing.» — T-14.I.2: negar se glosa como decidir no saber, y la lógica del mundo, conducente a nada porque nada es su meta.

«This is an insane world, and do not underestimate the extent of its insanity. There is no area of your perception that it has not touched, and your dream is sacred to you. That is why God placed the Holy Spirit in you, where you placed the dream.» — el mismo T-14.I.2 declara insano el mundo en toda área de la percepción, y el sueño, sagrado para el que sueña.

«Any direction that would lead you where the Holy Spirit leads you not, goes nowhere. Anything you deny that He knows to be true you have denied yourself, and He must therefore teach you not to deny it. Undoing is indirect, as doing is. You were created only to create, neither to see nor do. These are but indirect expressions of the will to live, which has been blocked by the capricious and unholy» — T-14.I.4: ver y hacer se declaran expresiones indirectas de la voluntad de vivir, y la creación, la única finalidad.

«The Holy Spirit, therefore, must begin His teaching by showing you what you can never learn. His message is not indirect, but He must introduce the simple truth into a thought system which has become so twisted and so complex you cannot see that it means nothing. He merely looks at its foundation and dismisses it. But you who cannot undo what you have made, nor escape the heavy burden of its dullness that lies upon your mind, cannot see through it. It deceives you, because you chose to deceive yourself.» — T-14.I.5: el mensaje se declara directo y el sistema de pensamiento, demasiado retorcido para verlo, de modo que se lo mira en su fundamento y se lo desestima.

«The Holy Spirit needs a happy learner, in whom His mission can be happily accomplished. You who are steadfastly devoted to misery must first recognize that you are miserable and not happy. The Holy Spirit cannot teach without this contrast, for you believe that misery is happiness.» — abre la sección II (T-14.II.1): el contraste se declara necesario porque la desdicha se toma por felicidad.

«Have faith in nothing and you will find the “treasure” that you seek. Yet you will add another burden to your already burdened mind. You will believe that nothing is of value, and will value it. A little piece of glass, a speck of dust, a body or a war are one to you. For if you value one thing made of nothing, you have believed that nothing can be precious, and that you can learn how to make the untrue true.» — el mismo T-14.II.1 iguala un trozo de vidrio, una mota de polvo, un cuerpo y una guerra para quien valora lo hecho de nada.

«The Holy Spirit, seeing where you are but knowing you are elsewhere, begins His lesson in simplicity with the fundamental teaching that truth is true. This is the hardest lesson you will ever learn, and in the end the only one. Simplicity is very difficult for twisted minds.» — T-14.II.2: la lección primera se enuncia en tres palabras, la verdad es verdad, y se declara la más difícil y la única.

«Nothing is so alien to you as the simple truth, and nothing are you less inclined to listen to. The contrast between what is true and what is not is perfectly apparent, yet you do not see it. The simple and the obvious are not apparent to those who would make palaces and royal robes of nothing, believing they are kings with golden crowns because of them.» — el mismo T-14.II.2 declara inaparente lo obvio para quien hace palacios y ropajes reales de la nada.

«The truth is true. Nothing else matters, nothing else is real, and everything beside it is not there. Let Me make the one distinction for you that you cannot make, but need to learn. Your faith in nothing is deceiving you. Offer your faith to Me, and I will place it gently in the holy place where it belongs. You will find no deception there, but only the simple truth. And you will love it because you will understand it.» — T-14.II.3: la fórmula que el Curso pone en boca del Espíritu Santo ante el que se enseña a sí mismo la nada.

«When you teach anyone that truth is true, you learn it with him. And so you learn that what seemed hardest was the easiest. Learn to be a happy learner. You will never learn how to make nothing everything. Yet see that this has been your goal, and recognize how foolish it has been. Be glad it is undone, for when you look at it in simple honesty, it is undone. I said before, “Be not content with nothing,” for you have believed that nothing could content you. It is not so.» — T-14.II.5: se declara imposible hacer de la nada un todo, y esa se nombra la meta que se llevaba.

«If you would be a happy learner, you must give everything you have learned to the Holy Spirit, to be unlearned for you. And then begin to learn the joyous lessons that come quickly on the firm foundation that truth is true. For what is builded there is true, and built on truth. The universe of learning will open up before you in all its gracious simplicity. With truth before you, you will not look back.» — T-14.II.6: lo aprendido se entrega entero para ser desaprendido, y lo edificado sobre que la verdad es verdad se declara verdadero.

«Behold your brothers in their freedom, and learn of them how to be free of darkness. The light in you will waken them, and they will not leave you asleep. The vision of Christ is given the very instant that it is perceived. Where everything is clear, it is all holy. The quietness of its simplicity is so compelling that you will realize it is impossible to deny the simple truth. For there is nothing else. God is everywhere, and His Son is in Him with everything. Can he sing the dirge of sorrow when this is true?» — T-14.II.8: la visión de Cristo se declara dada en el instante mismo en que se percibe.

«The happy learner cannot feel guilty about learning. This is so essential to learning that it should never be forgotten. The guiltless learner learns easily because his thoughts are free. Yet this entails the recognition that guilt is interference, not salvation, and serves no useful function at all.» — abre la sección III (T-14.III.1): la culpa se declara estorbo del aprendizaje y no salvación.

«Perhaps you are accustomed to using guiltlessness merely to offset the pain of guilt, and do not look upon it as having value in itself. You believe that guilt and guiltlessness are both of value, each representing an escape from what the other does not offer you. You do not want either alone, for without both you do not see yourself as whole and therefore happy. Yet you are whole only in your guiltlessness, and only in your guiltlessness can you be happy. There is no conflict here. To wish for guilt in any way, in any form, will lose appreciation of the value of your guiltlessness, and push it from your sight.» — T-14.III.2: se le imputa al oyente tener por valiosas a la vez la culpa y la inocencia, y no querer ninguna sola.

«There is no compromise that you can make with guilt, and escape the pain that only guiltlessness allays. Learning is living here, as creating is being in Heaven. Whenever the pain of guilt seems to attract you, remember that if you yield to it, you are deciding against your happiness, and will not learn how to be happy. Say therefore, to yourself, gently, but with the conviction born of the Love of God and of His Son: What I experience I will make manifest. If I am guiltless, I have nothing to fear. I choose to s to my acceptance of the Atonement, not to its rejection. I would accept my guiltlessness by making it manifest and sharing it. Let me bring peace to God’s Son from his Father.» — T-14.III.3: la fórmula de cinco líneas para decirse cuando el dolor de la culpa atrae; el troceo imprime la tercera mutilada, *I choose to s to my acceptance* (sic).

«Each day, each hour and minute, even each second, you are deciding between the crucifixion and the resurrection; between the ego and the Holy Spirit. The ego is the choice for guilt; the Holy Spirit the choice for guiltlessness. The power of decision is all that is yours. What you can decide between is fixed, because there are no alternatives except truth and illusion. And there is no overlap between them, because they are opposites which cannot be reconciled and cannot both be true. You are guilty or guiltless, bound or free, unhappy or happy.» — T-14.III.4: la elección se declara constante y sin términos medios, porque no hay más que verdad o ilusión.

«The miracle teaches you that you have chosen guiltlessness, freedom and joy. It is not a cause, but an effect. It is the natural result of choosing right, attesting to your happiness that comes from choosing to be free of guilt. Everyone you offer healing to returns it. Everyone you attack keeps it and cherishes it by holding it against you. Whether he does this or does it not will make no difference; you will think he does. It is impossible to offer what you do not want without this penalty. The cost of giving is receiving.» — T-14.III.5: el milagro se declara efecto y no causa, resultado natural de haber elegido bien.

«No penalty is ever asked of God’s Son except by himself and of himself. Every chance given him to heal is another opportunity to replace darkness with light and fear with love. If he refuses it he binds himself to darkness, because he did not choose to free his brother and enter light with him. By giving power to nothing, he throws away the joyous opportunity to learn that nothing has no power. And by not dispelling darkness, he became afraid of darkness and of light. The joy of learning that darkness has no power over the Son of God is the happy lesson the Holy Spirit teaches, and would have you teach with Him. It is His joy to teach it, as it will be yours.» — T-14.III.6: dar poder a la nada se declara desperdiciar la ocasión de aprender que la nada no tiene poder.

«Like you, the Holy Spirit did not make truth. Like God, He knows it to be true. He brings the light of truth into the darkness, and lets it shine on you. And as it shines your brothers see it, and realizing that this light is not what you have made, they see in you more than you see. They will be happy learners of the lesson this light brings to them, because it teaches them release from nothing and from all the works of nothing.» — T-14.II.4: la luz se declara no hecha por el oyente, y por eso vista en él por los hermanos como más de lo que él ve.

«The heavy chains that seem to bind them to despair they do not see as nothing, until you bring the light to them. And then they see the chains have disappeared, and so they must have been nothing. And you will see it with them. Because you taught them gladness and release, they will become your teachers in release and gladness.» — el mismo T-14.II.4: las cadenas se declaran desaparecidas al traerles luz, y por eso probadas nada.

«The happy learner meets the conditions of learning here, as he meets the conditions of knowledge in the Kingdom.» — T-14.III (T-14.II.7): las condiciones de aprender aquí se igualan a las de conocer en el Reino; el tramo se corta al cambiar de plana.

«the Holy Spirit’s plan to free you from the past, and open up the way to freedom for you. For truth is true. What else could ever be, or ever was? This simple lesson holds the key to the dark door that you believe is locked forever. You made this door of nothing, and behind it is nothing. The key is only the light that shines away the shapes and forms and fears of nothing. Accept this key to freedom from the hands of Christ Who gives it to you, that you may join Him in the holy task of bringing light. For, like your brothers, you do not realize the light has come and freed you from the sleep of darkness.» — continuación en la plana siguiente: la puerta cerrada se declara hecha de nada y con nada detrás, y la llave, la luz que disuelve sus formas.

«God is the only Cause, and guilt is not of Him. Teach no one he has hurt you, for if you do, you teach yourself that what is not of God has power over you. The causeless cannot be. Do not attest to it, and do not foster belief in it in any mind. Remember always that mind is one, and cause is one.» — T-14.III.8: se prohíbe enseñarle a nadie que ha herido a uno, porque sería enseñarse que lo que no es de Dios tiene poder.

«Whenever you choose to make decisions for yourself you are thinking destructively, and the decision will be wrong. It will hurt you because of the concept of decision that led to it. It is not true that you can make decisions by yourself or for yourself alone. No thought of God’s Son can be separate or isolated in its effects. Every decision is made for the whole Sonship, directed in and out, and influencing a constellation larger than anything you ever dreamed of.» — T-14.III.9: se niega que haya decisión propia y aislada, porque toda decisión se toma por la Filiación entera.

«It will never happen that you must make decisions for yourself. You are not bereft of help, and Help that knows the answer. Would you be content with little, which is all that you alone can offer yourself, when He Who gives you everything will simply offer it to you? He will never ask what you have done to make you worthy of the gift of God. Ask it not therefore of yourself. Instead, accept His answer, for He knows that you are worthy of everything God wills for you. Do not try to escape the gift of God He so freely and so gladly offers you. He offers you but what God gave Him for you. You need not decide whether or not you are deserving of it. God knows you are.» — T-14.III.11: se declara que nunca se preguntará qué se hizo para merecer el don, y por eso tampoco hay que preguntárselo uno.

«Peace abides in every mind that quietly accepts the plan God set for its Atonement, relinquishing its own. You know not of salvation, for you do not understand it. Make no decisions about what it is or where it lies, but ask the Holy Spirit everything, and leave all decisions to His gentle counsel.» — T-14.III.12: la paz se declara propia de la mente que acepta el plan de Dios soltando el suyo.

«The Holy Spirit knows that all salvation is escape from guilt. You have no other “enemy,” and against this strange distortion of the purity of the Son of God the Holy Spirit is your only Friend. He is the strong protector of the innocence that sets you free. And it is His decision to undo everything that would obscure your innocence from your unclouded mind.» — T-14.III.13: toda salvación se reduce a escapar de la culpa, y la culpa, al único enemigo que el Curso admite.

«Seek not to appraise the worth of God’s Son whom He created holy, for to do so is to evaluate his Father and judge against Him. And you will feel guilty for this imagined crime, which no one in this world or Heaven could possibly commit. The Holy Spirit teaches only that the “sin” of self-replacement on the throne of God is not a source of guilt. What cannot happen can have no effects to fear. Be quiet in your faith in Him Who loves you, and would lead you out of insanity. Madness may be your choice, but not your reality.» — T-14.III.15: tasar el valor del Hijo se declara juzgar al Padre, y el pecado de suplantarlo en su trono, sin poder de producir culpa.

«Say to the Holy Spirit only, “Decide for me,” and it is done. For His decisions are reflections of what God knows about you, and in this light, error of any kind becomes impossible. Why would you struggle so frantically to anticipate all you cannot know, when all knowledge lies behind every decision the Holy Spirit makes for you? Learn of His wisdom and His Love, and teach His answer to everyone who struggles in the dark. For you decide for them and for yourself.» — T-14.III.16: se reduce a tres palabras lo que hay que decir, y el error se declara imposible bajo esa decisión.

«How gracious it is to decide all things through Him Whose equal Love is given equally to all alike! He leaves you no one outside you. And so He gives you what is yours, because your Father would have you share it with Him. In everything be led by Him, and do not reconsider. Trust Him to answer quickly, surely, and with Love for everyone who will be touched in any way by the decision. And everyone will be. Would you take unto yourself the sole responsibility for deciding what can bring only good to everyone? Would you know this?» — T-14.III.17: se advierte que toda decisión toca a todos, y se pregunta si se quiere cargar solo con esa responsabilidad.

«He leadeth me and knows the way, which I know not. Yet He will never keep from me what He would have me learn. And so I trust Him to communicate to me all that He knows for me. Then let Him teach you quietly how to perceive your guiltlessness, which is already there.» — T-14.III.19: la fórmula de tres líneas que el Curso da para la duda sobre qué hacer.

«When you accept a brother’s guiltlessness you will see the Atonement in him. For by proclaiming it in him you make it yours, and you will see what you sought. You will not see the symbol of your brother’s guiltlessness shining within him while you still believe it is not there. His guiltlessness is your Atonement. Grant it to him, and you will see the truth of what you have acknowledged. Yet truth is offered first to be received, even as God gave it first to His Son. The first in time means nothing, but the First in eternity is God the Father, Who is both First and One. Beyond the First there is no other, for there is no order, no second or third, and nothing but the First.» — abre la sección IV (T-14.IV.1): la inocencia del hermano se declara la Expiación propia, y el Primero en la eternidad, sin segundo ni tercero.

«You who belong to the First Cause, created by Him like unto Himself and part of Him, are more than merely guiltless. The state of guiltlessness is only the condition in which what is not there has been removed from the disordered mind that thought it was. This state, and only this, must you attain, with God beside you. For until you do, you will still think that you are separate from Him. You can perhaps feel His Presence next to you, but cannot know that you are one with Him. This cannot be taught. Learning applies only to the condition in which it happens of itself.» — T-14.IV.2: la inocencia se declara solo la condición en que se ha quitado lo que no estaba, y la unidad con Dios, no enseñable.

«Ask not to be forgiven, for this has already been accomplished. Ask, rather, to learn how to forgive, and to restore what always was to your unforgiving mind. Atonement becomes real and visible to those who use it. On earth this is your only function, and you must learn that it is all you want to learn. You will feel guilty till you learn this. For in the end, whatever form it takes, your guilt arises from your failure to fulfill your function» — T-14.IV.3: se prohíbe pedir perdón por ya estar dado, y se manda pedir aprender a perdonar.

«Guiltlessness is invulnerability.» — T-14.III.7: la inocencia se iguala a la invulnerabilidad; el tramo se corta al cambiar de plana y sigue en la 270 con el modo de enseñarla.

«manifest to everyone. Teach him that, whatever he may try to do to you, your perfect freedom from the belief that you can be harmed shows him that he is guiltless. He can do nothing that can hurt you, and by refusing to allow him to think he can, you teach him that the Atonement, which you have accepted for yourself, is also his. There is nothing to forgive. No one can hurt the Son of God. His guilt is wholly without cause, and being without cause, cannot exist.» — continuación en la plana siguiente: negarse a que el otro crea que puede dañar se declara el modo de enseñarle su propia inocencia.

«Those who accept the Atonement are invulnerable. But those who believe they are guilty will respond to guilt, because they think it is salvation, and will not refuse to see it and side with it. They believe that increasing guilt is self-protection. And they will fail to understand the simple fact that what they do not want must hurt them.» — T-14.III.10: creerse culpable se declara responder a la culpa por tenerla por salvación, y aumentarla, por autoprotección.

«Yet will was given them because it is holy, and will bring to them all that they need, coming as naturally as peace that knows no limits. There is nothing their will fails to provide that offers them anything of value. Yet because they do not understand their will, the Holy Spirit quietly understands it for them, and gives them what they want without effort, strain, or the impossible burden of deciding what they want and need alone.» — el mismo T-14.III.10 declara que la voluntad provee lo necesario y que el Espíritu Santo la entiende por quien no la entiende.

«communication with Him, and with everything that is within Him, as it is within yourself. Unlearn isolation through His loving guidance, and learn of all the happy communication that you have thrown away but could not lose.» — continuación en la plana siguiente: la comunicación se declara tirada y no perdida, y el aislamiento, desaprendible.

«You need not understand creation to do what must be done before that knowledge would be meaningful to you. God breaks no barriers; neither did He make them. When you release them they are gone. God will not fail, nor ever has in anything. Decide that God is right and you are wrong about yourself. He created you out of Himself, but still within Him. He knows what you are.» — T-14.IV.4: se declara que Dios no rompe barreras porque no las hizo, y que basta soltarlas para que no estén.

«Fail not in your function of loving in a loveless place made out of darkness and deceit, for thus are darkness and deceit undone. Fail not yourself, but instead offer to God and you His blameless Son. For this small gift of appreciation for His Love, God will Himself exchange your gift for His.» — el mismo T-14.IV.4 manda no fallar en la función de amar en un sitio sin amor, porque así se deshacen la oscuridad y el engaño.

«When you have learned how to decide with God, all decisions become as easy and as right as breathing. There is no effort, and you will be led as gently as if you were being carried down a quiet path in summer. Only your own volition seems to make deciding hard. The Holy Spirit will not delay in answering your every question what to do. He knows. And He will tell you, and then do it for you. You who are tired will find this is more restful than sleep. For you can bring your guilt into sleeping, but not into this.» — T-14.IV.6: decidir con Dios se declara tan fácil como respirar, y la dificultad, obra de la voluntad propia.

«Unless you are guiltless you cannot know God, Whose Will is that you know Him. Therefore, you must be guiltless. Yet if you do not accept the necessary conditions for knowing Him, you have denied Him and do not recognize Him, though He is all around you. He cannot be known without His Son, whose guiltlessness is the condition for knowing Him. Accepting His Son as guilty is denial of the Father so complete, that knowledge is swept away from recognition in the very mind where God Himself has placed it. If you would but listen, and learn how impossible this is! Do not endow Him with attributes you understand. You made Him not, and anything you understand is not of Him.» — T-14.IV.7: la inocencia del Hijo se declara la condición de conocer al Padre, y se prohíbe atribuirle atributos que uno entienda.

«You cannot understand how much your Father loves you, for there is no parallel in your experience of the world to help you understand it. There is nothing on earth with which it can compare, and nothing you have ever felt apart from Him resembles it ever so faintly. You cannot even give a blessing in perfect gentleness. Would you know of One Who gives forever, and Who knows of nothing except giving?» — T-14.IV.8: el amor del Padre se declara sin paralelo en la experiencia del mundo con que compararlo.

«The children of Heaven live in the light of the blessing of their Father, because they know that they are sinless. The Atonement was established as the means of restoring guiltlessness to minds that have denied it, and thus denied Heaven to themselves. Atonement teaches you the true condition of the Son of God. It does not teach you what you are, or what your Father is. The Holy Spirit, Who remembers this for you, merely teaches you how to remove the blocks that stand between you and what you know. His memory is yours. If you remember what you have made, you are remembering nothing. Remembrance of reality is in Him, and therefore in you.» — T-14.IV.9: la Expiación se acota: enseña la condición del Hijo, no lo que uno es ni lo que el Padre es.

«The guiltless and the guilty are totally incapable of understanding one another. Each perceives the other as like himself, making both unable to communicate, because each sees the other unlike the way he sees himself. God can communicate only to the Holy Spirit in your mind, because only He shares the knowledge of what you are with God. And only the Holy Spirit can answer God for you, for only He knows what God is. Everything else that you have placed within your mind cannot exist, for what is not in communication with the Mind of God has never been. Communication with God is life. Nothing without it is at all.» — T-14.IV.10: la comunicación con Dios se iguala a la vida, y lo que no está en ella, a lo que nunca fue.

«The only part of your mind that has reality is the part that links you still with God. Would you have all of it transformed into a radiant message of God’s Love, to share with all the lonely ones who have denied Him? God makes this possible. Would you deny His yearning to be known? You yearn for Him, as He for you. This is forever changeless. Accept, then, the immutable. Leave the world of death behind, and return quietly to Heaven. There is nothing of value here, and everything of value there. Listen to the Holy Spirit, and to God through Him. He speaks of you to you. There is no guilt in you, for God is blessed in His Son as the Son is blessed in Him.» — abre la sección V (T-14.V.1): el anhelo se declara recíproco entre Dios y el oyente.

«Blessed Son of a wholly blessing Father, joy was created for you. Who can condemn whom God has blessed? There is nothing in the Mind of God that does not share His shining innocence. Creation is the natural extension of perfect purity. Your only calling here is to devote yourself, with active willingness, to the denial of guilt in all its forms. To accuse is not to understand. The happy learners of the Atonement become the teachers of the innocence that is the right of all that God created. Deny them not what is their due, for you will not withhold it from them alone.» — T-14.V.3: la única vocación aquí se declara la negación de la culpa en todas sus formas, y acusar, no entender.

«The inheritance of the Kingdom is the right of God’s Son, given him in his creation. Do not try to steal it from him, or you will ask for guilt and will experience it. Protect his purity from every thought that would steal it away and keep it from his sight. Bring innocence to light, in answer to the call of the Atonement. Never allow purity to remain hidden, but shine away the heavy veils of guilt within which the Son of God has hidden himself from his own sight.» — T-14.V.4: se manda no robarle al hermano su herencia, porque robarla es pedir culpa y sentirla.

«Teachers of innocence, each in his own way, have joined together, taking their part in the unified curriculum of the Atonement. There is no unity of learning goals apart from this. There is no conflict in this curriculum, which has one aim however it is taught. Each effort made on its behalf is offered for the single purpose of release from guilt, to the eternal glory of God and His creation. And every teaching that points to this points straight to Heaven, and the peace of God. There is no pain, no trial, no fear that teaching this can fail to overcome. The power of God Himself supports this teaching, and guarantees its limitless results.» — T-14.V.6: el plan de estudios de la Expiación se declara unificado y sin conflicto, con un solo fin aunque se enseñe de muchos modos.

«From everyone whom you accord release from guilt you will inevitably learn your innocence. The circle of Atonement has no end.» — T-14.V.7: liberar a otro de la culpa se declara el modo de aprender la propia inocencia.

«Peace, then, be unto everyone who becomes a teacher of peace. For peace is the acknowledgment of perfect purity, from which no one is excluded. Within its holy circle is everyone whom God created as His Son. Joy is its unifying attribute, with no one left outside to suffer guilt alone. The power of God draws everyone to its safe embrace of love and union. Stand quietly within this circle, and attract all tortured minds to join with you in the safety of its peace and holiness. Abide with me within it, as a teacher of Atonement, not of guilt.» — T-14.V.8: la paz se declara reconocimiento de la pureza perfecta de la que nadie queda fuera.