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1 Being in a human body, with form, or without, I remain myself.
The difference lies in that form which, in your case, is that of man.
The human body is biological matter, living matter, where living matter becomes a living being.
2 From the atom arises the molecule, and from the molecule the cell, thus giving birth to a living being. In this way, a biological body is formed, whether as a man or a woman.
3 This human body is governed by the laws of matter—known as geometry and mathematics. And the soul, in dwelling within a physical body, must conform to those laws.
4 By dwelling in the body, one belongs to that body. That is why it is said that the body is the temple of the soul. It is the person who must care for that body. It is not that the body must care for the soul, claiming, “As long as I live, I give life to the soul.” No.
5 This is a stage where one identifies with the body, yet you know and must remember that you are not the body. That body is mechanical, biological, and it functions through its sensors—the senses.
6 These sensors dwell within the body. Through them, the body responds by means of its self-protection mechanism, working at that level of consciousness where matter itself is alive.
7 In the same way, what each human being holds as an ideal becomes materialized, without even understanding that all of this is merely an illusion— creation—something with which one has identified while being interconnected with the rest of humanity.
8 Imagine each one doing the same. That is why there are so many mishaps, so many missteps, all that negativity—souls colliding with one another: some identifying with each other, while others repel one another, some moving in one direction while others set out on another course.
9 That is when interconnections and missteps come into play—and this is where humanity focuses on. When someone does something good, no one sees it, but when someone does something wrong, everyone points at them, because they feel it, it hurts them, it disturbs them. That is the imbalance.
10 But when someone is told, “It’s so good that you did this or that,” that is when one becomes lost—for what is truly well done does not need to be emphasized. The good that one does, the well that is unseen by others, when you are not recognized and others overlook it, that is the still point—where true peace exists.
11 It is where you act and prefer not to be seen, so that you may remain in peace and not be distracted by praise or by pride within yourself, where the need for recognition arises.
12 That pulls you away from your center and distracts you, while your center should be your ability to act, to pass unnoticed, and to hold the peace that comes from balance in the soul. This is what we are all seeking without even knowing where to begin the search. You see?
13 When humanity strays and begins to act out of alignment, driven by what it wants to do and by what it thinks it must possess, this is known as “disharmony.”
14 Meanwhile, there are many others absorbed in the urge to help, telling themselves that they “must and need to help,” repeating it to themselves constantly. That is not good either, because in that you are “wanting” to do something out of self-interest.
15 It is by remaining in the center that one says to oneself, “I am in total balance, therefore I am in total harmony.” For what purpose would one waste time forging another line of thought?
16 Many believe that by not thinking, they would cease to (*)exist, without recognizing that in ceasing to exist, one becomes unbound from all that one is tied to. One is bound to the desire to be, to the desire to exist, to the desire to live. Even the desire to live is still a desire when, in truth, balance is found in having no desire at all.
17 If you have no desire, you have no thought. If you have no thought, you cease to exist. And in ceasing to exist, that is when you perceive all that is good, because wanting to exist is still a desire. And tell me, are we not caught in the unyielding cycle of life’s paradox, from which we cannot escape because no one wants to cease to exist?
18 That is why there is perpetuity. For even if you do not wish to continue (the cycle), that other, who is a part of you, does not want to cease to exist, creating a struggle between the one who does not want to exist and the one who longs to cease to exist.
19 This leads you into an even deeper paradox, where one asks: What are we doing here? That infinitesimal part of you that asks what we are doing here is the very part that gives life to the movement of all this, which is none other than the desire to exist.
20 This cycle has extended for centuries upon centuries. That is why returning to the center has become a near impossibility. This is how creation takes its form in perpetuity—for it is a cycle of wanting to exist, being this a desire. All of this has turned into a spiral.
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Annotations:
Article 16—The phrase “to cease to exist” is not, in any way, an encouragement to end one’s physical life. Taking one’s own life is a profound transgression against the sacred order and is never implied. Rather, this expression points to the spiritual practice of detachment—a release from the illusions and attachments of the material world—while remaining fully alive in the physical. It is the invitation to dissolve into Spirit, to transcend the bindings of the physical, while continuing the journey of life as a vessel of light upon this Earth. It is about transcending, not abandoning existence.