ACIM Text Reading for January 5
Miracle Principles 26-50
26. Miracles represent freedom from fear. “Atoning” means “undoing.” The undoing of fear is an essential part of the Atonement value of miracles.
27. A miracle is a universal blessing from God through me to all my brothers. It is the privilege of the forgiven to forgive.
28. Miracles are a way of earning release from fear. Revelation induces a state in which fear has already been abolished. Miracles are thus a means and revelation is an end.
29. Miracles praise God through you. They praise him by honoring his creations, affirming their perfection. They heal because they deny body-identification and affirm spirit-identification.
30. By recognizing spirit, miracles adjust the levels of perception and show them in proper alignment. This places spirit at the center, where it can communicate directly.
31. Miracles should inspire gratitude, not awe. You should thank God for what you really are. The children of God are holy and the miracle honors their holiness, which can be hidden but never lost.
32. 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.
33. Miracles honor you because you are lovable. They dispel illusions about yourself and perceive the light in you. They thus atone for your errors by freeing you from your nightmares. By releasing your mind from the imprisonment of your illusions, they restore your sanity.
34. Miracles restore the mind to its fullness. By atoning for lack they establish perfect protection. The spirit’s strength leaves no room for intrusions.
35. Miracles are expressions of love, but they may not always have observable effects.
36. Miracles are examples of right thinking, aligning your perceptions with truth as God created it.
37. 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.
38. The Holy Spirit is the mechanism of miracles. He recognizes both God’s creations and your illusions. He separates the true from the false by his ability to perceive totally rather than selectively.
39. The miracle dissolves error because the Holy Spirit identifies error as false or unreal. This is the same as saying that by perceiving light, darkness automatically disappears.
40. The miracle acknowledges everyone as your brother and mine. It is a way of perceiving the universal mark of God.
41. Wholeness is the perceptual content of miracles. They thus correct, or atone for, the faulty perception of lack.
42. A major contribution of miracles is their strength in releasing you from your false sense of isolation, deprivation and lack.
43. Miracles arise from a miraculous state of mind, or a state of miracle-readiness.
44. The miracle is an expression of an inner awareness of Christ and the acceptance of his Atonement.
45. A miracle is never lost. It may touch many people you have not even met, and produce undreamed of changes in situations of which you are not even aware.
46. 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.
47. The miracle is a learning device that lessens the need for time. It establishes an out-of-pattern time interval not under the usual laws of time. In this sense it is timeless.
48. 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.
49. The miracle makes no distinction among degrees of misperception. It is a device for perception correction, effective quite apart from either the degree or the direction of the error. This is its true indiscriminateness.
50. The miracle compares what you have made with creation, accepting what is in accord with it as true, and rejecting what is out of accord as false.
For a Free Downloadable Audio of The 50 Miracle Principles, Click HERE
ACIM Workbook Lesson for January 5
I am never upset for the reason I think.
This idea, like the preceding one, can be used with any person, situation or event you think is causing you pain. Apply it specifically to whatever you believe is the cause of your upset, using the description of the feeling in whatever term seems accurate to you. The upset may seem to be fear, worry, depression, anxiety, anger, hatred, jealousy or any number of forms, all of which will be perceived as different. This is not true. However, until you learn that form does not matter, each form becomes a proper subject for the exercises for the day. Applying the same idea to each of them separately is the first step in ultimately recognizing they are all the same.
When using the idea for today for a specific perceived cause of an upset in any form, use both the name of the form in which you see the upset, and the cause which you ascribe to it. For example:
I am not angry at ___ for the reason I think.
I am not afraid of ___ for the reason I think.
But again, this should not be substituted for practice periods in which you first search your mind for “sources” of upset in which you believe, and forms of upset which you think result.
In these exercises, more than in the preceding ones, you may find it hard to be indiscriminate, and to avoid giving greater weight to some subjects than to others. It might help to precede the exercises with the statement:
There are no small upsets.
They are all equally disturbing to my peace of mind.
Then examine your mind for whatever is distressing you, regardless of how much or how little you think it is doing so.
You may also find yourself less willing to apply today’s idea to some perceived sources of upset than to others. If this occurs, think first of this:
I cannot keep this form of upset and let the others go.
For the purposes of these exercises, then, I will regard them all as the same.
Then search your mind for no more than a minute or so, and try to identify a number of different forms of upset that are disturbing you, regardless of the relative importance you may give them. Apply the idea for today to each of them, using the name of both the source of the upset as you perceive it, and of the feeling as you experience it. Further examples are:
I am not worried about ___ for the reason I think.
I am not depressed about ___ for the reason I think.
Three or four times during the day is enough.
ACIM Q & A for Today
Q #559: With regards to Question #288: “What is a miracle?”, would you clarify how the following verses relate to your answer?
T.1.1.24:2 You are a miracle, capable of creating in the likeness of your Creator.
T.3.V.6:7 You have lost the knowledge that you yourself are a miracle of God.
T.3.V.8:9 To know God’s miracle is to know Him.
T.3.V.9:7 But God’s miracles are as total as His thoughts because they are His thoughts.
T.3.V.10:5,6 God and His miracle are inseparable. How beautiful indeed are the thoughts of God who live in His Light.
T.13.VIII.5:2 This is the miracle of creation: that it is one forever.
T.13.VII.6:5 The only miracle that ever was is God’s most holy Son, created in the one reality that is his Father.
T.13.VIII.9:4 The miracle that God created is perfect, as are the miracles you establish in His Name.
T.16.II.5:4,5 Miracles are natural to the One who speaks for God. For His task is to translate the miracle into Knowledge which it represents, and which is hidden to you.
T.26.VII. 11:4,5 It is impossible that anything be lost, if what you have is what you are. This is the miracle by which creation became your function, sharing it with God.
A: There are two important points to consider when tracing a term throughout the three books of A Course in Miracles and the two companion pamphlets: Jesus is not always consistent in his use of terms and he often indulges the liberties we all graciously accept in the works of great poets and teachers; but if you stay focused on the content of his teaching, the conflicts arising from the form of his teaching will be eliminated, or at least greatly minimized.
The statements you list are examples of the inconsistency on the level of form. Strictly speaking, a miracle is a correction, and therefore pertains only to the illusion. But in some of the passages you list, a miracle is linked to God and creation, which of course could never be the case, as God knows nothing of error in need of correction, and creation is a function only within the Oneness of Heaven. Moreover, the inconsistency occasionally appears to be more of a contradiction if you stay only on the form level. Jesus emphatically states early in the text, for example, that “to speak of ‘a miracle of healing’ is to combine two orders of reality inappropriately. Healing is not a miracle” (T.2.IV.1:3,4). Yet in five other places in the Course he speaks of a “miracle of healing” (T.19.I.14:5; T.27.II.5:2; T.27.V.1:3; T.28.IV.10:9; M.22.4:4).
Thus, if a reader/student is not tuned into his meaning (content), Jesus’ loose use of words (form) could be a major problem, especially if conceptual precision is expected. But if the content of his teaching is your primary focus, then the inconsistencies would not have any effect on your spiritual progress. Kenneth has discussed this issue at length in “Inconsistent Form and Consistent Content” (Chapter 2) in Few Choose to Listen, Vol. II of The Message of “A Course in Miracles,” and in his tape album “Duality as Metaphor.”
To return briefly to your examples . . . T.3.V.6:7 “You have lost the knowledge that you yourself are a miracle of God” illustrates the poetic license Jesus takes at times. He is completing the thought begun in the preceding statement, “In electing perception instead of knowledge, you placed yourself in a position where you could resemble your Father only by perceiving miraculously” (6:6). If you can hear Jesus appealing to you and feel his love drawing you to return to your natural state in the Heart of Love, it would not matter that he is using the term miracle inconsistently. In sentence 6 he is using it properly, so to speak, to mean a correction of our misperception; while in the following sentence, he takes the same term and gives it a different twist simply to make his point, as would a lyrical poet or dramatist. So while his terminology may be inconsistent, there is no mistaking what he is trying to get across to us. And this would also be true of the other examples you give. If you focus on what he wants you to hear and to learn, the seeming mistakes in form will lessen in significance.