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.

«A COURSE IN MIRACLES Combined Volume Third Edition PREFACE TEXT WORKBOOK FOR STUDENTS MANUAL FOR TEACHERS CLARIFICATION OF TERMS Supplements: Psychotherapy: Purpose, Process and Practice Song of Prayer FOUNDATION FOR INNER PEACE» — la portada del volumen: no imprime autor, y bajo el título y la mención de edición lista las partes y el nombre de quien publica.

«Published by the Foundation for Inner Peace P.O. Box 598, Mill Valley, CA 94942 www.acim.org Combined Volume (Third Edition) copyrighted 2007 by the Foundation for A Course in Miracles, www.facim.org Portions also independently copyrighted» — la página de derechos separa a las dos fundaciones: una publica y la otra firma el copyright de esta tercera edición combinada, con la reserva de que hay porciones con derechos independientes que no data.

«It is published solely by the Foundation for Inner Peace, the organization chosen by Dr. Schucman in 1975 for this purpose.» — la contracubierta (solapa §4.10) data en 1975 la elección de la editorial por la escriba.

«This Combined Volume also includes the Supplements to A Course in Miracles: “Psychology: Purpose, Process and Practice” and “The Song of Prayer.” These sections are extensions of the Course principles, which were dictated to Dr. Schucman shortly after she completed A Course in Miracles.» — la contracubierta declara que los dos suplementos también vinieron por dictado a la escriba, poco después de terminado el Curso; nombra el primero *Psychology: Purpose, Process and Practice*, donde la portada imprime *Psychotherapy*: la discrepancia se consigna sin corregirla.

«This Preface was written in 1977, in response to many requests for a brief introduction to A Course in Miracles» — el Preface se data a sí mismo y dice para qué se escribió.

«Psychologist, educator, conservative in theory and atheistic in belief, I was working in a prestigious and highly academic setting. And then something happened that triggered a chain of events I could never have predicted. The head of my department unexpectedly announced that he was tired of the angry and aggressive feelings our attitudes reflected, and concluded that “there must be another way.” As if on cue, I agreed to help him find it. Apparently this Course is the other way.» — Helen Schucman se describe en primera persona dentro del Preface y cuenta la frase del jefe de su departamento de la que hace arrancar todo.

«Three startling months preceded the actual writing, during which time Bill suggested that I write down the highly symbolic dreams and descriptions of the strange images that were coming to me. Although I had grown more accustomed to the unexpected by that time, I was still very surprised when I wrote, “This is a course in miracles.” That was my introduction to the Voice.» — la escriba fecha en tres meses lo anterior a la escritura y nombra la frase con que dice haber empezado.

«The whole process took about seven years. The Text came first, then the Workbook for Students, and finally the Manual for Teachers. Only a few minor changes have been made. Chapter titles and subheadings have been inserted in the Text, and some of the more personal references that occurred at the beginning have been omitted. Otherwise the material is substantially unchanged.» — Schucman mide la duración, da el orden en que vinieron los tres libros y enumera lo único que dice haberse cambiado después.

«It specifically states that “a universal theology is impossible, but a universal experience is not only possible but necessary» — el Preface cita al propio Curso para acotar su alcance: no propone teología sino experiencia.

«The Text is largely theoretical, and sets forth the concepts on which the Course’s thought system is based. Its ideas contain the foundation for the Workbook’s lessons. Without the practical application the Workbook provides, the Text would remain largely a series of abstractions which would hardly suffice to bring about the thought reversal at which the Course aims.» — el Preface reparte las funciones de los tres libros y dice que sin el Workbook el Text quedaría en abstracciones.

«In 1963, psychologist Helen Cohn Schucman, employed at the Psychiatry Department of New York’s Columbia University College of Physicians and Surgeons, began to vaguely sense and then clearly hear an inner voice.» — Jon Klimo data el origen del Curso en 1963 y sitúa a la escriba en el Departamento de Psiquiatría de Columbia.

«It’s not automatic at all; I’m perfectly aware of what I’m doing.» — Klimo cita a Schucman sobre el procedimiento; la frase coincide con lo que el Preface del propio volumen dice de sí (p. 36).

«During the early 1960s, psychologist Helen Schucman began to experience visions and to hear an distinct "inner voice", both in her dreams and while awake. In October 1965 it started to tell her 'This is a course in miracles. Please take notes» — Wouter Hanegraaff fecha en octubre de 1965 el inicio del dictado y cita la frase con que dice haber empezado; el OCR parte el artículo en *an distinct*.

«the voice proceeded to dictate the opening paragraph of what was to become, over a period of eight years, the 1188 pages of A Course in Miracles. Over the years the voice proved to be remarkably consistent, stopping the dictation when interrupted (by telephone calls etc.) and continuing at the next opportunity, if necessary in the middle of a sentence.» — Hanegraaff mide el dictado en ocho años y 1188 planas, y registra que la voz se detenía y retomaba a media frase.

«true other-worldliness is very rare in the New Age movement. The only unambiguous example in our corpus is A Course in Miracles.» — Hanegraaff sitúa al Curso como el único ejemplo inequívoco de otro-mundanismo puro en su corpus del New Age.

«According to the founding legend, this text was received by psychologist Helen Schucman (r909-1981) through dictation from an inner voice. This voice was identified as belonging to Jesus» — Hanegraaff consigna la identificación de la Voz con Jesús como *leyenda fundacional*, no como hecho; el volumen mismo no la nombra.

«Supplements to A Course in Miracles PSYCHOTHERAPY Purpose, Process and Practice THE SONG OF PRAYER Prayer, Forgiveness, Healing FOUNDATION FOR INNER PEACE» — la portadilla de los dos Supplements dentro del volumen combinado, con el subtítulo de cada uno y el nombre de quien publica. Imprime *PSYCHOTHERAPY*, donde la contracubierta del volumen dice *Psychology*.

«The two supplements, Psychotherapy, Purpose, Process and Practice and The Song of Prayer were scribed by Dr. Helen Schucman, as was A Course in Miracles, and are extensions of its principles.» — la nota editorial que precede a los Supplements repite para ellos el verbo del aparato: fueron *scribed* por Helen Schucman, igual que el Curso.

«Psychotherapy, begun in 1973 and completed in 1975, offers a summary of the Course’s principles of healing: two people joined in sharing a common interest or goal. While ostensibly written for psychotherapists, all readers can benefit from its teachings.» — la nota editorial fecha la escritura del primer suplemento entre 1973 y 1975 y dice que, aunque escrito en apariencia para psicoterapeutas, sirve a cualquier lector.

«The Song of Prayer was scribed in 1977, and its three chapters summarize the Course’s teachings on prayer, forgiveness and healing. It first presents the ego’s wrong-minded understanding of these terms, which is then contrasted with the Holy Spirit’s right-minded view.» — la nota editorial fecha el segundo suplemento en 1977 y describe su método: primero la lectura errada del ego y luego la del Espíritu Santo.

«These supplements presuppose a basic understanding of the Course’s teachings, and are helpful adjuncts to a student’s study and practice of A Course in Miracles.» — la nota editorial pone los dos suplementos como auxiliares que suponen ya entendido el Curso.

«Supplements to A Course in Miracles SONG OF PRAYER PRAYER, FORGIVENESS, HEALING» — la portadilla propia del segundo suplemento dentro del volumen combinado. Imprime *SONG OF PRAYER*, sin el artículo con que lo nombran la portadilla conjunta (p. 1186), la nota editorial (p. 1187) y la contracubierta (p. 4): la discrepancia se consigna sin corregirla.