ACIM Text Reading for July 30
Chapter 24 ~ The Goal of Specialness
VIII. The Meeting Place
How bitterly does everyone tied to this world defend the specialness he wants to be the truth! His wish is law to him, and he obeys. Nothing his specialness demands does he withhold. Nothing it needs does he deny to what he loves. And while it calls to him he hears no other Voice. No effort is too great, no cost too much, no price too dear to save his specialness from the least slight, the tiniest attack, the whispered doubt, the hint of threat, or anything but deepest reverence. This is your son, beloved of you as you are to your Father. Yet it stands in place of your creations, who are son to you, that you might share the Fatherhood of God, not snatch it from Him. What is this son that you have made to be your strength? What is this child of earth on whom such love is lavished? What is this parody of God’s creation that takes the place of yours? And where are they, now that the host of God has found another son whom he prefers to them?
The memory of God shines not alone. What is within your brother still contains all of creation, everything created and creating, born and unborn as yet, still in the future or apparently gone by. What is in him is changeless, and your changelessness is recognized in its acknowledgment. The holiness in you belongs to him. And by your seeing it in him, returns to you. All of the tribute you have given specialness belongs to him, and thus returns to you. All of the love and care, the strong protection, the thought by day and night, the deep concern, the powerful conviction this is you, belong to him. Nothing you gave to specialness but is his due. And nothing due him is not due to you.
How can you know your worth while specialness claims you instead? How can you fail to know it in his holiness? Seek not to make your specialness the truth, for if it were you would be lost indeed. Be thankful, rather, it is given you to see his holiness because it is the truth. And what is true in him must be as true in you.
Ask yourself this: Can you protect the mind? The body, yes, a little; not from time, but temporarily. And much you think you save, you hurt. What would you save it for? For in that choice lie both its health and harm. Save it for show, as bait to catch another fish, to house your specialness in better style, or weave a frame of loveliness around your hate, and you condemn it to decay and death. And if you see this purpose in your brother’s, such is your condemnation of your own. Weave, rather, then, a frame of holiness around him, that the truth may shine on him, and give you safety from decay.
The Father keeps what He created safe. You cannot touch it with the false ideas you made, because it was created not by you. Let not your foolish fancies frighten you. What is immortal cannot be attacked; what is but temporal has no effect. Only the purpose that you see in it has meaning, and if that is true, its safety rests secure. If not, it has no purpose, and is means for nothing. Whatever is perceived as means for truth shares in its holiness, and rests in light as safely as itself. Nor will that light go out when it is gone. Its holy purpose gave it immortality, setting another light in Heaven, where your creations recognize a gift from you, a sign that you have not forgotten them.
The test of everything on earth is simply this; “What is it for?” The answer makes it what it is for you. It has no meaning of itself, yet you can give reality to it, according to the purpose that you serve. Here you are but means, along with it. God is a Means as well as End. In Heaven, means and end are one, and one with Him. This is the state of true creation, found not within time, but in eternity. To no one here is this describable. Nor is there any way to learn what this condition means. Not till you go past learning to the Given; not till you make again a holy home for your creations is it understood.
A co-creator with the Father must have a Son. Yet must this Son have been created like Himself. A perfect being, all-encompassing and all-encompassed, nothing to add and nothing taken from; not born of size nor place nor time, nor held to limits or uncertainties of any kind. Here do the means and end unite as one, nor does this one have any end at all. All this is true, and yet it has no meaning to anyone who still retains one unlearned lesson in his memory, one thought with purpose still uncertain, or one wish with a divided aim.
This course makes no attempt to teach what cannot easily be learned. Its scope does not exceed your own, except to say that what is yours will come to you when you are ready. Here are the means and the purpose separate because they were so made and so perceived. And therefore do we deal with them as if they were. It is essential it be kept in mind that all perception still is upside down until its purpose has been understood. Perception does not seem to be a means. And it is this that makes it hard to grasp the whole extent to which it must depend on what you see it for. Perception seems to teach you what you see. Yet it but witnesses to what you taught. It is the outward picture of a wish; an image that you wanted to be true.
Look at yourself, and you will see a body. Look at this body in a different light and it looks different. And without a light it seems that it is gone. Yet you are reassured that it is there because you still can feel it with your hands and hear it move. Here is an image that you want to be yourself. It is the means to make your wish come true. It gives the eyes with which you look on it, the hands that feel it, and the ears with which you listen to the sounds it makes. It proves its own reality to you.
Thus is the body made a theory of yourself, with no provisions made for evidence beyond itself, and no escape within its sight. Its course is sure, when seen through its own eyes. It grows and withers, flourishes and dies. And you cannot conceive of you apart from it. You brand it sinful and you hate its acts, judging it evil. Yet your specialness whispers, “Here is my own beloved son, in whom I am well pleased.” Thus does the “son” become the means to serve his “father’s” purpose. Not identical, not even like, but still a means to offer to the “father” what he wants. Such is the travesty on God’s creation. For as His Son’s creation gave Him joy and witness to His Love and shared His purpose, so does the body testify to the idea that made it, and speak for its reality and truth.
And thus are two sons made, and both appear to walk this earth without a meeting place and no encounter. One do you perceive outside yourself, your own beloved son. The other rests within, his Father’s Son, within your brother as he is in you. Their difference does not lie in how they look, nor where they go, nor even what they do. They have a different purpose. It is this that joins them to their like, and separates each from all aspects with a different purpose. The Son of God retains his Father’s Will. The son of man perceives an alien will and wishes it were so. And thus does his perception serve his wish by giving it appearances of truth. Yet can perception serve another goal. It is not bound to specialness but by your choice. And it is given you to make a different choice, and use perception for a different purpose. And what you see will serve that purpose well, and prove its own reality to you.
ACIM Workbook Lesson for July 30
I am not a body. I am free.
For I am still as God created me.
(191) I am the holy Son of God Himself.
In silence and in true humility I seek God’s glory, to behold
it in the Son whom He created as my Self.
I am not a body. I am free.
For I am still as God created me.
ACIM Q & A for Today
Q #279: I know that, as A Course in Miracles says, all illness is a defense against truth. Are you aware of any case of someone who, after many years of continuous study and practice of the Course, started to feel an abstract fear of this apparent reality, like losing his mind — agoraphobic-like symptoms?
A: It is not surprising that fear may appear to become more intense as we work with the Course over time. We are after all in the process of removing all the many defenses we have constructed to minimize fear in our awareness and to disguise it as other seemingly more manageable feelings, such as anger or excitement.
Jesus is well aware that our fear will seem to increase over time as we study and apply his Course: “You have not yet gone back far enough, and that is why you become so fearful. As you approach the Beginning, you feel the fear of the destruction of your thought system upon you as if it were the fear of death. There is no death, but there is a belief in death” (T.3.VII.5:9,10,11). And later in the text: “As the light comes nearer you will rush to darkness, shrinking from the truth, sometimes retreating to the lesser forms of fear, and sometimes to stark terror” (T.18.III.2:1).
The form that our increased fear may take will in most cases keep our focus on the external world and on threat to the body’s life and well-being, since that is the identity as egos we are trying to maintain. Agoraphobia is certainly a specific form in which the fear could be expressed, as the experience of oneness that the Course is leading us towards is one of no limits or boundaries — the ultimate spaciousness, if you will.
No matter what form the fear takes, the answer is always the same. All fear ultimately comes from the belief that we have attacked and destroyed love and that we will be attacked and destroyed in return. If we can quiet our minds just enough to ask for help, joining with the presence of love that has remained always there despite our beliefs, we will know that love cannot be destroyed, and so neither the guilt of attack nor the punishment we have believed it calls for are true. In the words that conclude the introduction to the text, “Nothing real can be threatened. Nothing unreal exists. Herein lies the peace of God” (T.in.2:2,3,4).
You do not say whether this is simply a theoretical question you are asking or whether you are describing your own or someone else’s actual experience. If the latter is the case, should the symptoms persist and continue to be unsettling and problematic, it is always a wise course of action to see a professional therapist for help in alleviating the symptoms.
Q #280: Is there a positive form of denial? Would denying the countless, tiny, fearful, negative thoughts that bombard me throughout the day be one way of applying, in practical terms, what Jesus calls, “Denial of Error”?
A: It depends on what you mean by denying. If you mean that you are aware that they are there and that you (as the decision maker) are responsible for them, but then you deny their power to take away your peace or change your reality as God’s Son, then you are using denial in a helpful, positive way. Then you would be denying the error, or denying the denial of truth (T.12.II.1:5). The mistake we all made was to take the “tiny, mad idea” of separation seriously, instead of smiling at the silliness and insanity of believing that we could exist as separate individuals apart from God (T.27.VIII.6). We repeat this mistake every time we judge our ego thoughts to be so awful and so bothersome that we need to repress them or escape from them. We correct that mistake every time we look squarely at our ego thoughts, and remember that the only power they have is the power we give to them by our belief that they define us and that they can truly affect us. So that we don’t skip steps, then, we first must deny their seeming power. And we can do that most effectively by looking at them with the love of Jesus next to us. As that love becomes more and more real to us, our ego thoughts will become less and less real to us. And then one day we will simply regard them as meaningless, as we will have finally accepted the love of Jesus as the only reality in our minds.