Son Heavy Son interpreta una versión rockera del clásico bolero ‘Ausencia’, cuyos arreglos originales son del Maestro Willie Colón y la inolvidable, poderosa y majestuosa voz del admirado Héctor Lavoe, el Cantante de los cantantes. 2015, Ciudad de Panamá, Panamá.
Here is a proposal for a partial transcription
of a very interesting audio conference by Rabbi Manis Friedman, entitled:
Please listen to the audio in the original Chabad page:
Transcription begins at minute 15:49:
So here is how Chassidus completes the picture
and gives us the story behind the story:
That there would be evil in the world and there would be goodness in the world, but they would be separate realities, separate entities, and the human being in their righteousness would avoid the snake, reject the snake, kill the snake. So there would be this battle between good and evil, but the good guys would be the good guys, and the bad guys would be the bad guys.
So G-d says to Adam & Eve –this is the story now– you are the good guys, the snake is evil, you are not going to listen to the snake. That part was clear, that part was easy. But then G-d said: there is also a tree, whose fruits you can not eat. How they understand this? The tree is not the snake, it’s not evil, but you can’t eat it; why not? So G-d says: because the tree is a tree of knowledge of good and evil, it’s a mixture, it’s not quite evil and it’s not quite good, it’s a mixture of good and evil. And the day that you eat from that tree, you will die.
Which, by the way, Adam & Eve heard that as a hint to eat from the tree and die; otherwise, why would G-d have to say that? Why would G-d have to tell to perfectly innocent G-dly beings that if you violate my commandment you will die? They were not about to violate any commandments.
When you raise your children, when you tell them right from wrong, you don’t do that. You don’t say: I don’t ever want to see you do this, and if you do, I’ll punish you. Why would you want to put negative thoughts in their mind? What do you mean, if they do? They won’t! They can’t! They mustn’t!
So as soon as you say: and the day you do this you will die; it’s almost like saying: and there will come a day when you will do it. They understood subtleties, and they got the message that there is a possibility that they should do it, and die.
So they understood it this way: there are two possibilities in this world, one is that the holy remains holy, the evil remains evil. And by avoiding the evil the holy gained credit and virtue in that they rejected the evil. But basically, the people would be צדיקים (tzadikim), saints, always, and when you are a צדיק (tzadik) you live forever because death comes from unholiness. In holiness there is no interruption, there’s no death. So they would be צדיקים (tzadikim), they would be perfectly righteous, and they would live forever in a G-dly state, in a G-dly universe called The Garden of Eden.
Where exactly is this Garden of Eden? The whole world was a Garden of Eden. Once they ate from the Tree of Knowledge, the whole world became what it is now. So when it says they were thrown from the Garden of Eden it doesn’t mean any one particular place, they were thrown out of a universe, out of an Earth that was completely G-dly and holy into a world that was a mess.
That was one of the options that Adam & Chava heard, they could remain perfectly righteous, don’t touch that tree, leave the evil and the snake, avoid the snake, and you are a צדיק (tzadik)! And you will live forever, and everything will always be holy, and it will be just wonderful.
The other option they heard was: you eat from the tree, you come in contact with evil, at least with a mixture of good and evil, you die, you’re not immortal anymore, and you don’t live in a perfectly holy condition called The Garden of Eden.
Those were the options.
What point is there to sinning and dying and not living in the Garden of Eden? That you do תשובה (teshuva). So you eat from the tree and it diminishes you, but then you do תשובה (teshuva) and you bounce back. So, in simple words, Adam & Chava had a choice: either to be a צדיק (tzadik) or to be a בעל תשובה (ba’al teshuvah).
Those were the options.
And those are still the options. Only with Adam & Chava it wasn’t a personal thing, they didn’t exist for themselves, they existed as the prototypes of human beings. So whatever decision they made, or were going to make, was a decision for the human race, not for themselves. So, to them the question was: do they want their children and grandchildren forevermore to be צדיקים (tzadikim), or do they want to have children who will be בעל תשובה (ba’al teshuvah)? That was the challenge handed to them.
So they went through the following reasoning, they thought to themselves like this: this is G-d’s world, which He created just today, and in this world where there’s no corruption, because nobody lived yet to corrupt the world, in this perfect creation that G-d had just recently said it is very good, into this Garden of Eden G-d places a tree from which you may not eat. Why? What is unholiness doing in the Garden of Eden?
Having been told that they are responsible for this Garden of Eden this question became more than just a philosophical or theological question, it became a very personal question. G-d said: you are responsible for this garden. Well, the first glaring need that this garden had was to get rid of this unholy tree, because the rest of the garden was wonderful. There was just this one tree that just didn’t belong. It’s a tree you can’t eat from. Why? Because it’s not G-dly, it’s not good. Then what’s it doing in G-d’s garden and what were they supposed to do about it?
Adam basically said: don’t touch it, leave it alone. Leave it alone! This is G-d’s garden, and if he put a tree in it that isn’t כָּשֵׁר (kosher), He’ll fix it. Leave it alone! Because if we try to fix it we’ll diminish ourselves. He knew exactly what it would cost to eat from the tree. They wouldn’t be immortal, they would have to work hard, they would become slaves of this world rather than its masters, and so on. He said: don’t do it, leave it alone!
Chava said: but what’s it gonna be? Can’t just have one unholy tree in G-d’s garden, we need to do something about it. And if it hurts… well, sometimes in carrying out your responsibilities you pay a price. To clean up a messy situation you’ve got to get yourself dirty, or get at least your hands dirty. So let’s get our hands dirty, but let’s clean this up.
That was their debate: let evil take care of itself, or let G-d take care of the evil, and Chava was saying: we’ve got to clean this up, and whatever price, whatever cost, we’ve got to do it, we can not allow unholiness to grow in G-d’s garden.
Part of the instruction that G-d had given them was that this prohibition against eating from the Tree of Knowledge would only last until שַׁבָּת (Shabbos). On שַׁבָּת (Shabbos) they would be allowed to eat from the tree. Which only makes the story more difficult to understand, they could have waited a couple of hours, and then eaten from the tree legally, because all of this happened on Friday afternoon, a few hours before שַׁבָּת (Shabbos).
In fact, one commentary says that Adam was so פֿרום (frum, Yiddish adjective meaning “devout” or “pious”), he was so religious that he had to eat from the tree because there is a מנהג (minhag), there is a custom that before שַׁבָּת (Shabbos) you are supposed to taste from the foods that you are going to eat on שַׁבָּת (Shabbos). Hey, a tradition! So he was following the tradition and he tasted the tree because he was going to eat it on שַׁבָּת (Shabbos).
So it only makes the story harder to understand, but here’s what their reasoning was: why is it that the tree is not כָּשֵׁר (kosher), you are not allowed to eat from it, if you do you’ll change the entire nature of human beings forevermore, but on שַׁבָּת (Shabbos) yeah, you can eat it… in a couple of hours… now, if you eat it you’ll die, but in a couple of hours, yeah, you can eat it.
Once שַׁבָּת (Shabbos) would come, the holiness of שַׁבָּת (Shabbos) would envelope even this tree, and even this tree would become a little holier as a result of שַׁבָּת (Shabbos), the influence of שַׁבָּת (Shabbos). So Adam said: we don’t have to eat it and die, let’s wait until שַׁבָּת (Shabbos), then we’ll eat it because it will be holier, it will be כָּשֵׁר (kosher) then, and once we eat from that tree it won’t be evil anymore, it will be part of us. So we will have elevated that tree to a level of G-dliness, and we will have fixed the whole problem.
Chava said: no, we can’t wait! Why? Because if we eat from the tree when it’s שַׁבָּת (Shabbos) then we really haven’t fixed the tree. שַׁבָּת (Shabbos) came along and added its holiness to the tree, but the unholiness of the tree we never dealt with. So we never really cleaned up that unholiness, we simply coated it with the holiness of שַׁבָּת (Shabbos); so you’re just painting over the problem or you’re sweeping it under the rug, you’re not really fixing it.
When the Jews came out of Egypt it was a whitewash, Egypt hadn’t changed, the world hadn’t gotten better. We escaped from Egypt, but that didn’t fix Egypt, and that’s why for the rest of history Egypt has always been a problem, not our best friends, ever.
When מָשִׁיחַ (Moshiach) comes we won’t leave unholiness and go to a place of holiness, because then we’ll only slip back again. With the coming of מָשִׁיחַ (Moshiach) it’s not that we’ll abandon the unholy in favor of the holy, when מָשִׁיחַ (Moshiach) comes there won’t be any unholy, it will all have gotten fixed because we got our hands dirty. We went to all the countries, lived in all those countries, did our מִצְווֹת (mitzvos) in all those countries, until even those countries have become Holy Lands.
So, if we go to Israel with מָשִׁיחַ (Moshiach) it’s not to escape the unholiness, because there won’t be any unholiness.
That’s the difference between what Adam was suggesting and what Chava was arguing. Adam was saying: let שַׁבָּת (Shabbos) coat the tree with its holiness and then it will be כָּשֵׁר (kosher) enough to eat… and Chava was saying: yeah, but it will always keep hunting us, it will keep coming back because inherently, internally, you haven’t changed the tree, you’ve just colored it nice.
So if you don’t deal with the unholiness of the tree but you bring holiness to it from Heaven, that’s not fixing, that’s a shortcut. We have to eat from it! We have to deal with it! We have to get our hands dirty and pay the price. Only then it will be fixed for keeps, for real.
And so she ate from it, and convinced him to do the same. And again, this was for the benefit of their children, not so much for their own benefit. So basically what they had decided to do by eating from the tree, they have decided that they prefer to have children who will be בעל תשובה (ba’al teshuvah), and not צדיקים (tzadikim). Because the צדיק (tzadik) avoids evil but he doesn’t fix it.
(this present proposal for transcription ends herein at minute 34, please do listen to the complete audio here: http://www.chabad.org/multimedia/media_cdo/aid/470789/jewish/Old-Story-New-Twist.htm )
COSTA RICAN GOVERNMENT INSTITUTIONS:
EDUCATION AND RESEARCH
TRADE AND INVESTMENT
PRIVATE CLINICS AND HOSPITALS
- Lashon hara literally means “bad talk.” This means that it is forbidden to speak negatively about someone else, even if it is true.
- It is also forbidden to repeat anything about another, even if it is not a negative thing. This is called rechilut.
- It is also forbidden to listen to lashon hara. One should either reprimand the speaker, or, if that is not possible, one should extricate oneself from that situation.
- Even if one has already heard the lashon hara, it is forbidden to believe it. On the contrary, one should always judge one’s fellow favorably.
- If one has already heard the lashon hara, he is forbidden to believe it. Nevertheless, one may suspect that the lashon hara is true, and take the necessary precautions to protect oneself.
- It is forbidden to even make a motion that is derogatory towards someone.
- One may not even retell a negative event without using names, if the listeners might be able to figure out who is being spoken of.
- In certain circumstances, such as to protect someone from harm, it is permissible or even obligatory to share negative information. As there are many details to this law, one should consult a competent rabbi to learn what may be shared in any particular situation.
Leviticus – Chapter 19 – Verse 16:
לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ לֹא תַעֲמֹד עַל דַּם רֵעֶךָ אֲנִי יְהוָֹה
You shall not go around as a gossipmonger amidst your people. You shall not stand by [the shedding of] your fellow’s blood. I am the Lord.
לא תלך רכיל: אני אומר על שם שכל משלחי מדנים ומספרי לשון הרע הולכים בבתי רעיהם לרגל מה יראו רע או מה ישמעו רע לספר בשוק, נקראים הולכי רכיל, הולכי רגילה אשפיימנ”ט בלע”ז [ריגול]. וראיה לדברי, שלא מצינו רכילות שאין כתוב בלשון הליכה לא תלך רכיל, הולכי רכיל נחשת וברזל (ירמיה ו כח), ושאר לשון הרע אין כתוב בו הליכה מלשני בסתר רעהו (תהלים קא ה), לשון רמיה (שם קכ ב), לשון מדברת גדולות (שם יב ד), לכך אני אומר שלשון רכיל לשון הולך ומרגל, שהכ”ף נחלפת בגימ”ל, שכל האותיות שמוצאיהם ממקום אחד מתחלפות זו בזו, בי”ת בפ”א ובוי”ו, גימ”ל בכ”ף וקו”ף, נו”ן בלמ”ד, ורי”ש וזי”ן בצד”י וכן (ש”ב יט כח) וירגל בעבדך, רגל ותרמה לומר עלי רעה, וכן (תהלים טו ג) לא רגל על לשונו, וכן רוכל הסוחר ומרגל אחר כל סחורה, וכל המוכר בשמים להתקשט בהם הנשים, על שם שמחזר תמיד בעיירות נקרא רוכל, לשון רוגל. ותרגומו לא תיכול קורצין, כמו (דניאל ג ח) ואכלו קרציהון די יהודיא, אכל ביה קורצא בי מלכא (ברכות נח א). נראה בעיני שהיה משפטם לאכול בבית המקבל דבריהם שום הלעטה, והוא גמר חזוק, שדבריו מקויימים ויעמידם על האמת, ואותה הלעטה נקראת אכילת קורצין, לשון קורץ בעיניו (משלי ו יג), שכן דרך כל הולכי רכיל לקרוץ בעיניהם ולרמוז דברי רכילותן, שלא יבינו שאר השומעים
You shall not go around as a gossipmonger: Heb. לֹא תֵלֵךְ רָכִיל. I say that, since all those who instigate quarrels and speak evil talk go (הוֹלְכִים) into their friends’ houses in order to spy out (לְרַגֵּל) what evil they can see there, or what evil they can hear, to tell in the market-place, they are called הוֹלְכֵי רָכִיל, [which is the same as] הוֹלְכֵי רְגִילָה, – “those who go about spying” ; espiement in Old French, spying. A proof for my words is that we do not find [anywhere in Scripture] where the term רְכִילוּת is used without expressing it in terms of הֲלִיכָה, “going”; [for instance here,] לֹא תֵלֵךְ רָכִיל, “You shall not go around as a gossipmonger,” and, “going tale bearing (הוֹלְכֵי רָכִיל) (Jer. 6:28); [like] copper and iron.” With any other expression for evil talk, however, Scripture does not mention the term הֲלִיכָה, “going”; [for instance,], “He who slanders his fellow in secret” (Ps. 101: 5), and, “you deceitful tongue” (Ps. 120:3), and, “the tongue that speaks great things” (Ps. 12:4). Therefore, I say that the expression רָכִיל is an expression of “going around and spying מְרַגֵּל,” whereby [the letter] כ [of the word רָכִיל] is interchanged with [the letter] ג [so that the word רָכִיל is equivalent to רָגִיל]. For all letters which stem from the same source are interchangeable with one another [i.e., letters by the same speech organs, namely, the lips, tongue, teeth, palate, or throat]. [For example], [the letter] ב [is interchangeable] with פ or ו [as they are all labials; the letter] ג [is interchangeable] with כ as is [the letter] ק [since they are all palatals; the letter] נ [is interchangeable] with ל [because they are both linguals, and [the letters] ר and ז [are interchangeable] with צ [as they are all dentals]. Similarly, [the following verses illustrate how רָגַל is employed in connection with slander, just as is רָכִיל in our verse:], “And he slandered (וַיְרַגֵּל) your servant” (II Sam. 19:28), [lit.,] he spied deceitfully to say evil about me, and [likewise], “He did not slander (רָגַל) with his tongue” (Ps. 15:3). And likewise, [the term] רוֹכֵל means a merchant who goes around spying out (מְרַגֵּל) merchandise; [similarly,] one who sells perfumes with which women beautify themselves, since he constantly goes around in the towns, he is called a רוֹכֵל, equivalent to the term רוֹגֵל -one who spies. And the Targum renders [the phrase in our verse, לֹא תֵלֵךְ רָכִיל, as]: לָא תֵיכוּל קוּרְצִין, [lit., “You shall not eat the food of winking,” a figurative expression for slandering], as, וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא [lit., “and they ate their food of winking concerning the Jews” (Dan. 3:8), i.e., they informed against the Jews], and, אֲכַל בֵּהּ קֻרְצָא בֵּי מַלְכָּא [lit., “he ate the food of winking, concerning him, to the king’s palace” (Ber. 58a), i.e., he informed against him to the king. And why is the expression “eating the food of winking” used to signify slander?] It appears to me that it was the practice of these [informers and slanderers] to eat some sort of small snack at the house of those who listened to their words, for this [eating] acted as a [gesture of] final reinforcement, that the slanderer’s words were indeed well-founded and that he maintained them as the truth. This snack, then, is referred to as אֲכִילַת קוּרְצִין, [where the term קוּרְצִין is] denoted by [Scripture’s description of a faithless man], “He winks (קוֹרֵץ) with his eyes” (Prov. 6:13), for so is the way of all those who go around speaking evil talk, to wink with their eyes, thereby alluding to their slanderous words by innuendo, so that any other people listening will not understand.
לא תעמד על דם רעך: לראות במיתתו ואתה יכול להצילו, כגון טובע בנהר, וחיה או לסטים באים עליו
You shall not stand by [the shedding of] your fellow’s blood: [I.e., do not stand by,] watching your fellow’s death, when you are able to save him; for example, if he is drowning in the river or if a wild beast or robbers come upon him. — [Torath Kohanim 19:41; Sanh. 73a]
אני ה’: נאמן לשלם שכר, ונאמן להפרע
I am the Lord: faithful to pay reward [to those who heed the above warnings], and faithful to exact punishment [upon those who transgress them].
You shall not go around as a gossipmonger
Evil gossip kills three: the one who says it, the one who listens, and the subject of the gossip
Cuando tengas una pena muy profunda
se sincera, piensa en mí,
y verás que hasta las cosas más absurdas
no son nada para ti…
Cuando tengas en la mente un sueño bello
se sincera, piensa en mí,
y verás que entre los dos resulta fácil
convertirlo en realidad…
Y si acaso para ti ya soy hastío
no te detengas, se sincera también
pues mi amor está dispuesto a soportar,
si es de ti, ese hastío…
Y si acaso para ti ya soy hastío,
no, no te detengas, se sincera también
pues mi amor está dispuesto a soportar,
a soportar ese hastío…
“Ese hastío” es un clásico cubano original del Maestro Meme Solís (https://es.wikipedia.org/wiki/Meme_Sol%C3%ADs), muy famoso en la década de los años sesenta en la interpretación del “Cuarteto Los Meme”.
Posteriormente el Maestro Ray Barreto grabó en Nueva York una inspirada y poderosa versión con todo el peso y el sabor de La Fania…
Interpretación vocal de “Ese Hastío” en el espectáculo “Otro amanecer”, dedicado a la música del maestro Meme Solís, en el Teatro América de La Habana, Cuba.
Rabbi Mendel Kaplan is the founder and spiritual leader of Chabad Flamingo in Thornhill, Ontario, he also serves as a Chaplain of the York Regional Police Service
During the last 40 years of his life, the reputable and quite distinguised expert Sir Arthur Streeb-Greebling has been teaching ravens to fly underwater. Please watch this interview to learn more about his not extremely startling nor astonishing level of success:
break a swan’s wing with a blow of her nose…
Sir Arthur Streeb-Greebling is a fictional character played by British comedian Peter Cook throughout his career. Streeb-Greebling (or Greeb-Streebling, depending on Cook’s mood) is a stereotype of the upper class English duffer, described as “narrow-minded” and occasionally a “heartless bastard”.
Please enjoy a sadly incomplete transcription for this essential and paramount interview about a man’s life, a man’s profession, a man’s quest…
(Peter Cook & Dudley Moore)
|Dudley:||(Arts programme type interviewer) We’re very pleased to have in the studio tonight, one of the very few people in the world, if not the only person in the world, to have spent the major part of his life under water, attempting to teach ravens to fly.|
|Peter:||(Sir Arthur) Good evening.|
|Dudley:||Good evening. We’re very pleased to welcome to the studio, Sir Arthur Grieve-Streebling.|
|Dudley:||Oh, I beg your pardon…|
|Peter:||You’re confusing me with Sir Arthur Grieve-Streebling…|
|Dudley:||Ah yes… thank you very much…|
|Peter:||Strieve-Greebling is my name, good evening.|
|Dudley:||Yes… good evening.|
|Peter:||Good evening… and good Greebling!|
|Dudley:||Greebling it is! Yes…|
|Peter:||Good evening… hello fans!|
|Dudley:||Er – uh- ahem – shut up, Sir Arthur.|
Sir Arthur – um – ah – could you tell us what first led you to this way of life?
|Peter:||Teaching ravens to fly under water…|
|Peter:||Well, it’s always very difficult to say what prompts anybody to do anything, let alone getting under water and teaching ravens to fly, but I think it probably all dates back to a very early age, when I was – er – quite a young fellow. My mother, Lady Beryl Strieve-Greebling, you know, the wonderful dancer, 107 tomorrow and still dancing… She came up to me in the conservatory, where I was pruning some walnuts, and said to me “Arthur” – I wasn’t Sir Arthur in those days – “if you don’t get under water and start teaching ravens to fly, I’ll smash your stupid face off!” And I think it was this that sort of first started my interest in the whole business of… getting them underwater…|
|Dudley:||Yes… er – how old were you then?|
|Peter:||I was forty-seven, I’d – er – just majored in ‘O’ level in Forestry, I’d got through that, and was looking about for something to do.|
|Dudley:||Yes – er – where did you strat your work?|
|Peter:||Uh – I think it can be said of me that I have never, ever stratted my work. That’s one thing I have never done – I can lay my hand on my heart, or indeed anybody else’s heart, and say “I have never stratted my work”. Never stratted at all. I think what you probably want to know is when I started my work…. you misread completely the question…|
|Dudley:||Yes, I’m awfully sorry, I did … make an error… Where did you start your work?|
|Peter:||Where did I start it? Well, I – er – I started almost immediately my mother had given me the hint – she’s a powerful woman, you know, Lady Beryl. She can break a swan’s wing with a blow of her nose… incredible creature…|
|Dudley:||Sir Arthur, is it difficult to get ravens to fly under water?|
|Peter:||Well, I think the word ‘difficult’ is an awfully good one here. Yes… it is – er – it’s well-nigh impossible. I think – er – the trouble is, you see, God, in his infinite wisdom and mercy, er – designed these creatures to fly in the air…|
|Peter:||…rather than through the watery substances at their feet… hence they experience enormous difficulty – as you said, difficulty, in beating their tiny wings against the water – it’s a disastrous experience for them.|
|Dudley:||Yes – um – how do you manage to breathe?|
|Peter:||Through the mouth and the nose… the usual method, in fact. God gave us these orifices to breathe through, and who am I to condemn Him – I think you can’t breathe through anything else – if you start breathing through your ears you can’t hear yourself speak for the rushing of the wind… nose and mouth is what I use, and I trust you do.|
|Dudley:||Yes, well I most certainly do, of course…|
|Dudley:||…but what I was meaning was how do you manage to breathe under water?|
|Peter:||Oh, that’s completely impossible – nobody can breathe under water – that’s what makes it so difficult – I have to keep bobbing to the surface every thirty seconds, making it impossible to conduct a sustained training programme on the ravens. And they’re no better, they can’t even be taught to hold their beaks. There they are sitting on me wrist, I say “Fly! Fly, you devils!”, and they inhale a faceful of water, and …|
|Dudley:||I suppose they drown, do they?|
|Peter:||…it’s curtains – yes – they drown… topple off me wrist, little black, feathery figure topples off me wrist – spirals very slowly down to a watery grave. We’re knee-deep in feathers off that part of the coast.|
|Dudley:||Sir Arthur, have you ever managed to get a raven to fly under water?|
|Peter:||No. Er – I’ve never managed to get one to fly under water. Not at all, not a single success in the whole forty years of training.|
|Dudley:||Rather a miserable failure, then, your – your whole life, I suppose.|
|Peter:||My life has been a miserable failure, yes…|
|Dudley:||How old are you, if that’s not a personal question?|
|Peter:||It is a personal question, but I am 83…|
|Peter:||83 – remarkably well-preserved because of the water, of course, on the face.|
|Dudley:||Yes – well I – I would say then, that your life has probably been a bit of a shambles, hasn’t it…|
|Peter:||It’s a bit late in life, you see, to turn to anything else – I’ve often though of taking something else up, you know…|
|Peter:||… a bit more sort of commercial, but it’s very difficult when you go round to a firm and they say “What were you doing before this?” and you say “Well, I was hovering about, ten foot under water, attempting unsuccessfully to get ravens to fly”.|
|Peter:||They tend to… look down their noses at you.|
|Dudley:||Oh, what a miserable thing…|
|Peter:||A miserable thing indeed.|
|Dudley:||… Well, thank you very much indeed, Sir Arthur, for telling us your absolute tale of woe – um – thank you very much for coming along.|
|Peter:||Thank you and good evening|
según los sabios consejos del Maestro Alejandro Jodorowsky Prullansky, al momento de manifestar nuestro punto de vista, podemos tomar en cuenta que nuestro pensamiento se expresa según las siguientes consideraciones:
Según lo que yo sé…
Hasta cierto punto…
A riesgo de equivocarme…
Si se quiere bien…
Classic Dragons are homeothermic reptiles.
Homeothermy is a thermoregulation process which maintains a stable internal body temperature regardless of external influence. A warm-blooded creature, the Dragon’s body temperature is controlled internally.
This characteristic enables Dracks to adapt to so many diverse climates upon a largely extensive habitat. Dragon maintains activities both day and night throughout the year, not being dependent on the warmth from the Sun like all other reptiles. The dragon generally has wings, and his bones are hollow, for lightness.
It is important to note that the bones of a dragon are hollow, thus greatly reducing the bones mass (and weight, correspondingly).
Dragon physiology is formidable and ideal to fly very well and at great speed.
The scales are pentagonal, and shaped like a teardrop, with two long sides and two shorter ones, and a very short fifth side attached to the skin.
The dragon can make them stand on end whenever he likes to preen them.
Remember, the dragon is a very clean creature and takes great care always to keep his skin and scales clean and immaculate.
Retorno a la Eternidad
¡ Vivo aún !
Murió mi ego,
quedó tu amante…
guerrero de la paz.
Cicatrices de oro,
espinas de coral,
plumas de titanio
te guardo y ofrezco:
…¡ vientre sangrado de amapolas !
Valió la pena mi desgarro,
hoy renazco para restituirnos,
plena la ternura,
heridos para el gozo.
como la lava al volcán…
¡ Te amo,
más que a mi mentira !
my friend said:
bringing all 780,000 entities back, ripping them off from ten different people, and yes, I feel them all reentering my physical body. I feel like a vibration toy.
then, some obnoxious entities said through him:
we must win the war and with the power from the twelfth planet, now we have our vessel again and soon we will beat them with our secrets.
which lead us to start revealing some secrets today:
it is lovely that our project has officially started, my dear friend…
nevertheless, they may be up for a surprise…
what if, instead of “winning the war” we all find a creative path towards a win-win situation?
whatever quarrel there may still remain amongst star brothers, we must be clear that this is not our business any longer…
we now dare our friends En.ki & En.lil to fight to death AMONGST THEMSELVES ONLY, if they so desire… although, in truth we invite them to reconsider, grow up and learn to appreciate each other and make peace…
in any case, we humans are completely fed up with the story and shall have no part in stupid wars…
this time, operation NI.BI.RU shall have an outcome that no one can predict, thus so-called “gods” may be granted an invaluable opportunity to prove themselves, see if they have learned anything at all during these few thousands of years…
anyway, it has been sentenced that any further abuse against humans will backlash in ways they can’t even imagine… but anyway, once again, it is PEACE that we most honestly and truly desire, Peace for ourselves, Peace for yourselves, and Peace in the whole Universe…
then, obnoxious entities said again:
His only protection left him and now we have been released. Now all hell shall break lose!!! :-} he be ours! come fight us we are ready!
this is a very sad and old story…
no fight this time…
you guys need to grow up and acknowledge the great opportunity of this situation… as you have all been properly attached (who would have imagined that one single vessel could handle so many?), instead of wrecking the ship (simple stupid reaction that rapidly ends the fun), let us realize that if our human vessel is given time, space, freedom and respect, this process of Ascension may also lead all of us in a wonderful journey that is most enjoyable…
Sefer Toledot Yeshu
At the close of a certain Sabbath, Joseph Pandera, attractive and like a warrior in appearance, having gazed lustfully upon Miriam, knocked upon the door of her room and betrayed her by pretending that he was her betrothed husband, Yohanan. Even so, she was amazed at this improper conduct and submitted only against her will.
Thereafter, when Yohanan came to her, Miriam expressed astonishment at behavior so foreign to his character. It was thus that they both came to know the crime of Joseph Pandera and the terrible mistake on the part of Miriam. Whereupon Yohanan went to Rabban Shimeon ben Shetah and related to him the tragic seduction. Lacking witnesses required for the punishment of Joseph Pandera, and Miriam being with child, Yohanan left for Babylonia.
Miriam gave birth to a son and named him Yehoshua, after her brother. This name later deteriorated to Yeshu. On the eighth day he was circumcised. When he was old enough the lad was taken by Miriam to the house of study to be instructed in the Jewish tradition.
One day Yeshu walked in front of the Sages with his head uncovered, showing shameful disrespect. At this, the discussion arose as to whether this behaviour did not truly indicate that Yeshu was an illegitimate child and the son of a niddah. Moreover, the story tells that while the rabbis were discussing the Tractate Nezikin, he gave his own impudent interpretation of the law and in an ensuing debate he held that Moses could not be the greatest of the prophets if he had to receive counsel from Jethro.
This led to further inquiry as to the antecedents of Yeshu, and it was discovered through Rabban Shimeon ben Shetah that he was the illegitimate son of Joseph Pandera. Miriam admitted it. After this became known, it was necessary for Yeshu to flee to Upper Galilee.
After King Jannaeus, his wife Helene ruled over all Israel. In the Temple was to be found the Foundation Stone on which were engraven the letters of God’s Ineffable Name. Whoever learned the secret of the Name and its use would be able to do whatever he wished. Therefore, the Sages took measures so that no one should gain this knowledge. Lions of brass were bound to two iron pillars at the gate of the place of burnt offerings. Should anyone enter and learn the Name, when he left the lions would roar at him and immediately the valuable secret would be forgotten.
Yeshu came and learned the letters of the Name; he wrote them upon the parchment which he placed in an open cut on his thigh and then drew the flesh over the parchment. As he left, the lions roared and he forgot the secret. But when he came to his house he reopened the cut in his flesh with a knife an lifted out the writing. Then he remembered and obtained the use of the letters.
He gathered about himself three hundred and ten young men of Israel and accused those who spoke ill of his birth of being people who desired greatness and power for themselves. Yeshu proclaimed, “I am the Messiah; and concerning me Isaiah prophesied and said, ‘Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.'” He quoted other messianic texts, insisting, “David my ancestor prophesied concerning me: ‘The Lord said to me, thou art my son, this day have I begotten thee.'”
The insurgents with him replied that if Yeshu was the Messiah he should give them a convincing sign. They therefore, brought to him a lame man, who had never walked. Yeshu spoke over the man the letters of the Ineffable Name, and the leper was healed. Thereupon, they worshipped him as the Messiah, Son of the Highest.
When word of these happenings came to Jerusalem, the Sanhedrin decided to bring about the capture of Yeshu. They sent messengers, Annanui and Ahaziah, who, pretending to be his disciples, said that they brought him an invitation from the leaders of Jerusalem to visit them. Yeshu consented on condition the members of the Sanhedrin receive him as a lord. He started out toward Jerusalem and, arriving at Knob, acquired an ass on which he rode into Jerusalem, as a fulfillment of the prophecy of Zechariah.
The Sages bound him and led him before Queen Helene, with the accusation: “This man is a sorcerer and entices everyone.” Yeshu replied, “The prophets long ago prophesied my coming: ‘And there shall come forth a rod out of the stem of Jesse,’ and I am he; but as for them, Scripture says ‘Blessed is the man that walketh not in the counsel of the ungodly.'”
Queen Helene asked the Sages: “What he says, is it in your Torah?” They replied: “It is in our Torah, but it is not applicable to him, for it is in Scripture: ‘And that prophet which shall presume to speak a word in my name, which I have not commanded him to speak or that shall speak in the name of other gods, even that prophet shall die.’ He has not fulfilled the signs and conditions of the Messiah.”
Yeshu spoke up: “Madam, I am the Messiah and I revive the dead.” A dead body was brought in; he pronounced the letters of the Ineffable Name and the corpse came to life. The Queen was greatly moved and said: “This is a true sign.” She reprimanded the Sages and sent them humiliated from her presence. Yeshu’s dissident followers increased and there was controversy in Israel.
Yeshu went to Upper Galilee. the Sages came before the Queen, complaining that Yeshu practiced sorcery and was leading everyone astray. Therefore she sent Annanui and Ahaziah to fetch him.
The found him in Upper Galilee, proclaiming himself the Son of God. When they tried to take him there was a struggle, but Yeshu said to the men of Upper Galilee: “Wage no battle.” He would prove himself by the power which came to him from his Father in heaven. He spoke the Ineffable Name over the birds of clay and they flew into the air. He spoke the same letters over a millstone that had been placed upon the waters. He sat in it and it floated like a boat. When they saw this the people marveled. At the behest of Yeshu, the emissaries departed and reported these wonders to the Queen. She trembled with astonishment.
Then the Sages selected a man named Judah Iskarioto and brought him to the Sanctuary where he learned the letters of the Ineffable Name as Yeshu had done.
When Yeshu was summoned before the queen, this time there were present also the Sages and Judah Iskarioto. Yeshu said: “It is spoken of me, ‘I will ascend into heaven.'” He lifted his arms like the wings of an eagle and he flew between heaven and earth, to the amazement of everyone.
The elders asked Iskarioto to do likewise. He did, and flew toward heaven. Iskarioto attempted to force Yeshu down to earth but neither one of the two could prevail against the other for both had the use of the Ineffable Name. However, Iskarioto defiled Yeshu, so that they both lost their power and fell down to the earth, and in their condition of defilement the letters of the Ineffable Name escaped from them. Because of this deed of Judah they weep on the eve of the birth of Yeshu.
Yeshu was seized. His head was covered with a garment and he was smitten with pomegranate staves; but he could do nothing, for he no longer had the Ineffable Name.
Yeshu was taken prisoner to the synagogue of Tiberias, and they bound him to a pillar. To allay his thirst they gave him vinegar to drink. On his head they set a crown of thorns. There was strife and wrangling between the elders and the unrestrained followers of Yeshu, as a result of which the followers escaped with Yeshu to the region of Antioch; there Yeshu remained until the eve of the Passover.
Yeshu then resolved to go the Temple to acquire again the secret of the Name. That year the Passover came on a Sabbath day. On the eve of the Passover, Yeshu, accompanied by his disciples, came to Jerusalem riding upon an ass. Many bowed down before him. He entered the Temple with his three hundred and ten followers. One of them, Judah Iskarioto apprised the Sages that Yeshu was to be found in the Temple, that the disciples had taken a vow by the Ten Commandments not to reveal his identity but that he would point him out by bowing to him.
So it was done and Yeshu was seized. Asked his name, he replied to the question by several times giving the names Mattai, Nakki, Buni, Netzer, each time with a verse quoted by him and a counter-verse by the Sages.
Yeshu was put to death on the sixth hour on the eve of the Passover and of the Sabbath. When they tried to hang him on a tree it broke, for when he had possessed the power he had pronounced by the Ineffable Name that no tree should hold him. He had failed to pronounce the prohibition over the carob-stalk, for it was a plant more than a tree, and on it he was hanged until the hour for afternoon prayer, for it is written in Scripture, “His body shall not remain all night upon the tree.” They buried him outside the city.
On the first day of the week his bold followers came to Queen Helene with the report that he who was slain was truly the Messiah and that he was not in his grave; he had ascended to heaven as he prophesied. Diligent search was made and he was not found in the grave where he had been buried. A gardener had taken him from the grave and had brought him into his garden and buried him in the sand over which the waters flowed into the garden.
Queen Helene demanded, on threat of a severe penalty, that the body of Yeshu be shown to her within a period of three days. There was a great distress. When the keeper of the garden saw Rabbi Tanhuma walking in the field and lamenting over the ultimatum of the Queen, the gardener related what he had done, in order that Yeshu’s followers should not steal the body and then claim that he had ascended into heaven.
The Sages removed the body, tied it to the tail of a horse and transported it to the Queen, with the words, “This is Yeshu who is said to have ascended to heaven.” Realizing that Yeshu was a false prophet who enticed the people and led them astray, she mocked the followers but praised the Sages.
The disciples went out among the nations —three went to the mountains of Ararat, three to Armenia, three to Rome and three to the kingdoms buy the sea, They deluded the people, but ultimately they were slain.
The erring followers amongst Israel said: “You have slain the Messiah of the Lord.” The Israelites answered: “You have believed in a false prophet.” There was endless strife and discord for thirty years.
The Sages desired to separate from Israel those who continued to claim Yeshu as the Messiah, and they called upon a greatly learned man, Simeon Kepha, for help. Simeon went to Antioch, main city of the Nazarenes and proclaimed to them: “I am the disciple of Yeshu. He has sent me to show you the way. I will give you a sign as Yeshu has done.”
Simeon, having gained the secret of the Ineffable Name, healed a leper and a lame man by means of it and thus found acceptance as a true disciple. He told them that Yeshu was in heaven, at the right hand of his Father, in fulfillment of Psalm 110:1.
He added that Yeshu desired that they separate themselves from the Jews and no longer follow their practices, as Isaiah had said, “Your new moons and your feasts my soul abhorreth.” They were now to observe the first day of the week instead of the seventh, the Resurrection instead of the Passover, the Ascension into Heaven instead of the Feast of Weeks, the finding of the Cross instead of the New Year, the Feast of the Circumcision instead of the Day of Atonement, the New Year instead of Chanukah; they were to be indifferent with regard to circumcision and the dietary laws.
Also they were to follow the teaching of turning the right if smitten on the left and the meek acceptance of suffering. All these new ordinances which Simeon Kepha (or Paul, as he was known to the Nazarenes) taught them were really meant to separate these Nazarenes from the people of Israel and to bring the internal strife to an end.
about the meaning of the word “Yeshu”: https://en.wikipedia.org/wiki/Yeshu
Original text published here: Toledot Yeshu
Retorno a la Eternidad
Un poder dentro de mí
que no me deja morir…
– ¡ Señor !:
¡ Gracias por mi dolor,
porque me lleva a tus brazos !
Sumergido en el océano del sufrimiento,
bajo el cielo de Tu gloria,
respiro Tu paz y Tu justicia.
Hijo de Tu Amor,
Pájaro en llamas mutilado,
Mariposa con alas transparentes,
Felino azul hambriento que aún sonríe,
Volcán de ternura y esperanza,
has hecho de este ser:
¡ Un guerrero sensible !
Para quebrar los límites de la razón,
para gobernar el tiempo de lo inconcebible
…me has traído.
Para servir devoto y feliz
en la tierra del Absurdo.
Soledad es generosa conmigo,
Esperanza me invita a morir en sus senos,
Caridad me sufre y no la encuentro.
Siento desnudar a mi Reina
luego del combate.
Siento sus labios en el viento,
siento su lava en mis labios
y aún no tomo su ternura con mis manos.
Los mitos se diluyen en las horas,
la imagen se me pierde en la memoria,
un gigante camina por mis venas…
y me pregunto entre Tus dedos:
¿ Cuándo llegará la aurora
dónde la muerte gritará de espanto ?
¿ Cuándo tendrás un nieto
de la herida perfecta de mi Esposa ?
¿ Cuándo podré descansar en sus rodillas,
si la soberbia se jacta de su propia ignorancia ?
¡ …y aún no se completan los mártires !
¡ Hay un poder dentro de mí
que no me deja morir !
Retorno a la Eternidad
como la pulpa de la uva,
son la carne y la luz de la esperanza.”
en olas de ternura,
reconocí la luz con dolor
en manos de la muerte.
intuí un camino plagado de cristales
y no encontré la piel amarga de los pechos.
contra el viento, sin adjetivos:
mis sueños y espejos quedaron esparcidos,
migajas de mi propia bendición.
Vivo, muero y amo
con este cuerpo de sales.
Mi corazón, tuyo,
con mi loca mente, gobernada.
Te extraño, te gozo y te bendigo
como la tierra al maíz.
Te canto y te lloro
como el yigüirro, la boa, los sapos y la luna.
Te gimo y te aguardo
con victoria y sin desgarro,
pues tus labios no descansan en mis ojos,
tus pechos no sudan alegrías,
mis manos se pierden sin tu copa
y tu pubis no sangra redención.
¡ Criatura !:
Dile a tu madre que aún respiro,
que a tu lado estoy;
la sed me llama a sus viñedos
en la serena angustia
con la que te sufro.
¡ Criatura del Amor !
¡ Guerrero misericorde del perdón !…
¡ Tú vives para amar !
Retorno a la Eternidad
Tus dedos se ausentan
en mi angustia,
…mi sed pregunta
si cabe una galaxia
en tu pequeña inmensidad.
Labro la vida
para cantarle a tu corazón de plumas.
Decido y venzo el dolor
para entregarte mi ternura.
Toco tus raíces
en el ocaso de estrellas marinas.
Beso tus curvas entre las palmeras
de un océano dulce.
¡ Isla oculta en la luz !:
Te pido tu arco iris y todos tus corales,
me das el rayo de tu luna,
yo mi volcán de sol.
¡ Hijo mío, cómo te envidio !,
eres libre de tu cuerpo,
lo juegas todo con tu abuelo
y por leche tomas luz.
Retorno a la Eternidad
¡ Pandora !
No estoy muerta,
Las nubes me muestran el sendero,
el sol me llama
y me libero de estos sentidos agobiados.
mi cama es de luz,
mi amor es de luz…
Mi sombra ha desaparecido
y sólo me pregunto:
¿ Cuándo vendrán ustedes a mí ?
La lógica no es justa,
ni la justicia es lógica,
desprenderse es dar lo que nos queda,
llorar una ausencia,
es la añoranza de un apego.
¡ Nunca he sido tan feliz !,
descubro una dimensión
libre de toda ley física.
Hoy, conversé con mi Papá,
tomé café con mama Luisa.
la muerte es sólo una condición,
Retorno a la Eternidad
Lágrimas ácidas liberan los astros,
el último grillo ha enmudecido
y un gallo ciego,
la desnudez del sol.
¿ Quién sabe
adónde se dirige la ambulancia que percibo,
entre el lamento de la luna nueva
y este riachuelo de metal ?
Mi leona me ha reconocido,
respiro en silencio
y transito el camino que he aceptado.
Sin títulos, sin hijos y sin carro,
me siento completo:
el amor me circula,
el odio ya no.
Cargo en cada célula
el estigma del dolor y la virtud.
La envidia devora mis huellas,
la calma me huele a azufre
y Te encuentro en lo profundo de mi soledad.
Todavía sudo imágenes
y las sombras huyen al amanecer…
¿ Cuándo cerraré los ojos
para juzgar el verdugo de la vida ?…
¡ Todo es ilusión…
menos Tu amor !
Retorno a la Eternidad
Amo el silencio
donde fallece tu luna de azúcar.
Las estrellas y su aroma me acompañan,
te descubro en el valle de mi cuerpo,
te beso y te escurres
en nacientes de cristal.
Despierto y me pregunto
…si desayuna mi ilusión.
El silencio es la luz
fluyendo en mi gruta interna.
Semeja a una verdad extraviada,
muerde como cisne agredido.
¡ Siempre he querido llevarte en mis brazos,
volar como flor de jazmín,
cantar como una alondra en vuelo !
Retorno a la Eternidad
Guerrero de jade
Llegó del infinito con saltos siderales
y me besó la frente.
Con un arco de hidrógeno
y dos flechas de oxígeno
inició la muerte de la Muerte.
LLoraron las algas
la dimensión de las estrellas,
el sol se limitó a procrear.
Los gendarmes de la envidia
arrodillaron la luz:
la redención llegó al borde del abismo…
…De guerrero se hizo esclavo,
su final fue el inicio del Camino de la Vida.
¿Cuánto tiempo más?
¡ Bendito seas !
Gracias por el ayer,
por el día de hoy,
por la eternidad.
¿Cuánto tiempo más?
Si tu sed rompiendo las distancias,
se confunde andando con mi sed,
si la duda apaga la llama azul de la verdad…
por su liberación me verás morir.
¿Cuánto tiempo más?
A mi esposa,
a la madre de mis hijos.
¿Cuánto tiempo más?
A la memoria del cuentista, pedagogo y amigo:
Francisco Zúñiga Díaz,
en agradecimiento por su amor a la literatura
de nuestra pequeña Costa Rica.
¿Cuánto tiempo más?
La noche está muda, ciega y sorda.
El viento reposa avergonzado,
el Cirio del Amor
abandona su textura lentamente.
Como epílogo a destiempo,
sufren las olas la frigidez de la playa,
la llena se desgaja,
la Soledad y la Muerte no soportan más
el desprecio de una creación acusadora.
manifiesta la esperanza eterna,
la Gracia exulta jubilosa.
Las rocas perciben el canto de la aurora,
el Cirio Eterno se restaura,
tu sed y la mía quiebran las distancias,
una falda magnética desnuda
el fucsia del azul profundo.
Las hojas desafían su letargo,
los terneros mugen,
los niños lloran
y a su lado, el maíz y las tortillas.
El ojo del Padre anuncia
el Día mil veces anhelado.
La Naturaleza abre su vientre:
el Poder comulga con la Vida,
el abismo devuelve los muertos,
el mar se torna dulce
y las islas no cesan de crecer.
El sol besa los huesos de los mártires
y se cubren de nervios y de sangre.
El Guerrero de la Paz camina mortal,
sus ojos incineran:
“Juez de la Hermosura”.
¿ Por qué no sangra oro
la herida de tu frente ?
¿ Por qué no hechiza más
tu mentira increíble ?
Relámpago suda sangre,
arrastra por nubes incendiadas
dos ególatras encadenados
al océano infernal.
Las estrellas reinician su danza,
el universo de las flores
embellece la ciudad eterna…
¡ Inevitablemente se detuvo el sol !
¿Cuánto tiempo más?
La Bestia y el Dragón
yacen encadenados en el lago de fuego;
Tu pantera sangra satisfecha.
Camina por una selva eufórica,
con el viento sólido
y el firmamento tiritante.
Las iguanas la llaman por Su nombre,
las orquídeas se agigantan de pudor.
Sus ojos brillan dulces,
poco a poco apaga
la ira de su ser.
Su cola hace dibujos en el aire,
su copa de cuerno cambia
de dorado furioso a blanco feliz.
Humilde y victoriosa
se desplaza al encuentro de su amada.
Los árboles renuevan su follaje,
a su paso se abre una alfombra de víboras,
germinan las espigas de luz.
Sonriendo, tierna y azulada
transita el felino de la paz;
visualiza en su corazón a su leona real
y maulla más allá de la llanura:
¡ Espérame bajo la cascada negra,
te besaré antes que el sol !
¿Cuánto tiempo más?
Con el destino en la frente
y el corazón en los ojos
avanza mi pantera.
Su sed la conduce sobre los témpanos de orgullo
al nido del Dragón.
La Bestia se embrutece en su inmundicia,
la incongurencia crece como espuma
en el fondo de la satisfacción del “yo”.
Camina mi pantera con el sol en su cola;
el ayuno afila su realeza,
las montañas se ocultan al final de la línea,
los cactus lloran paz,
la Verdad posee Su Nombre.
la fuerza y el poder de la limitación,
Palabra persevera, irradia gratitud
y el sarcasmo ya no vuelve a sonreír.
Serena y sigilosa,
entra el felino en el cofre de la vida,
bebe agua del manantial eterno
y se sumerge.
La luna muestra su gracia con ternura,
como cadáver próximo a resucitar.
El rayo del Amor
rompe las distancias del cielo,
la pantera desciende al fondo de las aguas
y salta enfurecida a las estrellas.
¿Cuánto tiempo más?
Es la hora
Un rayo se desgaja en el estruendo;
mi corazón se parte en tres.
Se rompe el musgo,
se abre el huevo escondido
en una catedral olvidada,
un cóndor surge
con plumaje de cristal.
Es la hora…
la hora del leopardo y del dragón,
un cóndor de luz viva
despliega, sencillo, su gloria.
El sol se posa entre nosotros,
busca un ave que deambula
entre la muerte y la noche…
La lava fluye en miel,
la leche dulcifica la amargura,
un cóndor nada
entre las nubes del sentido:
Llora el rayo que mutila
su gracia y su dolor.
¿Cuánto tiempo más?
¡ ven en mi auxilio !
En esta noche larga,
soy una mariposa feliz,
danzo sobre el fuego.
Quisiera ser un cóndor,
salirme de la cúpula del aire
para perderme en el sol.
un volcán que desconoce sus raíces,
animal, sensible, irreverente:
mi dolor conoce apenas la mayoría de edad.
Treinta y tres autentican
la necesidad del sufrimiento,
sobre el resto de mi yo,
¡ Tu misericordia !
Necesito reconfirmar Tu realeza,
Tu gloria, Tu furia,
y desafío la Muerte.
Voy a tus brazos como Hijo,
mariposa en llamas
¡ con sus alas atadas
a una cama de cristal !
¿Cuánto tiempo más?
Señor… ¡ acepto !
¡ Señor y Dios mío !
¿ Por qué me has dado tu consciencia ?
¿ Quién soy en la dimensión del Hijo,
sin habértelo solicitado ?
¿ Quién guardará mi llanto,
mi risa y mis anhelos ?
Renovarán la faz de la Tierra,
la sed y la pasión de mi jaula ?
¿ Mostraré Tu rostro ?
¿ La espada mortal de la Palabra ?
¿ Cuántos mitos y dioses
quebraré con el Poder de Tu Amor ?
¡ Multiplica en estrellas
mi coraje y mi obediencia !