ACIM Text Reading & Workbook Lesson for September 11

ACIM Text Reading for September 11

Chapter 29 ~ The Awakening

VI. Forgiveness and the End of Time
How willing are you to forgive your brother? How much do you desire peace instead of endless strife and misery and pain? These questions are the same, in different form. Forgiveness is your peace, for herein lies the end of separation and the dream of danger and destruction, sin and death; of madness and of murder, grief and loss. This is the “sacrifice” salvation asks, and gladly offers peace instead of this.

Swear not to die, you holy Son of God! You make a bargain that you cannot keep. The Son of Life cannot be killed. He is immortal as his Father. What he is cannot be changed. He is the only thing in all the universe that must be one. What seems eternal all will have an end. The stars will disappear, and night and day will be no more. All things that come and go, the tides, the seasons and the lives of men; all things that change with time and bloom and fade will not return. Where time has set an end is not where the eternal is. God’s Son can never change by what men made of him. He will be as he was and as he is, for time appointed not his destiny, nor set the hour of his birth and death. Forgiveness will not change him. Yet time waits upon forgiveness that the things of time may disappear because they have no use.

Nothing survives its purpose. If it be conceived to die, then die it must unless it does not take this purpose as its own. Change is the only thing that can be made a blessing here, where purpose is not fixed, however changeless it appears to be. Think not that you can set a goal unlike God’s purpose for you, and establish it as changeless and eternal. You can give yourself a purpose that you do not have. But you can not remove the power to change your mind, and see another purpose there.

Change is the greatest gift God gave to all that you would make eternal, to ensure that only Heaven would not pass away. You were not born to die. You cannot change, because your function has been fixed by God. All other goals are set in time and change that time might be preserved, excepting one. Forgiveness does not aim at keeping time, but at its ending, when it has no use. Its purpose ended, it is gone. And where it once held seeming sway is now restored the function God established for His Son in full awareness. Time can set no end to its fulfillment nor its changelessness. There is no death because the living share the function their Creator gave to them. Life’s function cannot be to die. It must be life’s extension, that it be as one forever and forever, without end.

This world will bind your feet and tie your hands and kill your body only if you think that it was made to crucify God’s Son. For even though it was a dream of death, you need not let it stand for this to you. Let this be changed, and nothing in the world but must be changed as well. For nothing here but is defined as what you see it for.

How lovely is the world whose purpose is forgiveness of God’s Son! How free from fear, how filled with blessing and with happiness! And what a joyous thing it is to dwell a little while in such a happy place! Nor can it be forgot, in such a world, it is a little while till timelessness comes quietly to take the place of time.

***

ACIM Workbook Lesson for September 11

Lesson 254
Let every voice but God’s be still in me.

Father, today I would but hear Your Voice. In deepest silence I would come to You, to hear Your Voice and to receive Your Word. I have no prayer but this: I come to You to ask You for the truth. And truth is but Your Will, which I would share with You today.

Today we let no ego thoughts direct our words or actions. When such thoughts occur, we quietly step back and look at them, and then we let them go. We do not want what they would bring with them. And so we do not choose to keep them. They are silent now. And in the stillness, hallowed by His Love, God speaks to us and tells us of our will, as we have chosen to remember Him.

***

ACIM Q & A for Today

Q #87: “Swear not to die, you holy Son of God!” Just in case, I did that. But I need do nothing to make truth true. So, this phrase is meant more poetically? Like asking me to make a commitment to truth, going for it?

A. In this passage (T.29.VI.2:1), Jesus is talking about a promise that we have already made, by virtue of our having identified with the ego thought system. His “command” is therefore meant literally. He is telling us that we need to look at and reconsider our attraction to the “holy” waxen image of death…you swore in blood not to desert, as he so movingly describes it at the end of the fourth obstacle to peace (T.19.IV.D.6:3). In other words, we have already pledged our loyalty to the ego thought system, in which death — including ours — is the central reality. We have already taken this oath to believe that God’s Son is not as He created Him, invulnerable and eternally present within the Being of His Father. It is part of the bargain we made with the ego, so that our individual, separate identity would be preserved. Here Jesus is asking us to undo that bargain.

This passage is often mistakenly understood to mean that Jesus is saying that we can be immortal as human beings — as if the comma were placed after “Swear,” thus meaning that we are going to swear that we will never die. But such an interpretation would contradict Jesus’ overriding emphasis in the Course about the nature of the body. Why would we want to remain in what is not our home? It would be insane to want to stay in the body, which was not made by love (T.18.VI.4:7), and in fact was made as “a limit on love”…”to limit the unlimited” (T.18.VIII.1:2), and to embody the ego’s wish to replace God (W.pI.72.2).

*

Q #88: I keep thinking of the error, the original thought, whatever it was that happened. This is a struggle for me. What could it have been for us to want to escape in fear? How could this happen? If we were created in the likeness of God than why did this error happen? How could we do this? I would think that we couldn’t foul up. Everything about this course seems right to me. It is the only thought system that makes any sense, except I keep wondering about this error. I feel as though I failed, and that makes me harbor self hatred, today. Tomorrow I will feel differently as this happens so often, and I usually forget the whole thing in a matter of seconds.

A: The “error” to which you refer is the separation. The simple answer to your question is that the “error” did not in fact occur. In the Clarification of Terms the Course tells us: “Who asks you to define the ego and explain how it arose can be but he who thinks it real, and seeks by definition to ensure that its illusive nature is concealed behind the words that seem to make it so” (C.2.2:5). The question, therefore, is actually a statement that implies a belief in the separation. The question cannot truly be answered: “The ego will demand many answers that this course does not give. It does not recognize as questions the mere form of a question to which an answer is impossible. The ego may ask, ‘How did the impossible occur?’, ‘To what did the impossible happen?’, and may ask this in many forms. Yet there is no answer; only an experience. Seek only this, and do not let theology delay you” (C.in.4). Separation from God is impossible: “You cannot walk the world apart from God, because you could not be without Him. He is what your life is. Where you are He is. There is one life. That life you share with Him. Nothing can be apart from Him and live” (W.pI.156.2:4,5,6,7,8,9). The Course’s explanation of how we seem to be in bodies, walking around in a world of physical form, is that we are asleep “dreaming of exile” (T.10.I.2:1). This is the only “explanation” for a situation that does not really exist, a separation that did not and cannot occur.

However, we do seem to be very real in our experience in this dream, just as in our so called sleeping dreams all the characters seem to be real, until we wake up and realize we were only dreaming. The reason we seem to be so real in this dream is that we want the dream to be real. We are actively choosing to identify with the character we call ourselves in the dream, and by doing this we are choosing the seeming separation. Recognizing this choice is very important, and is basic to the Course’s teaching, that we have a mind with the power to choose. The only possible explanation for making the choice for separation is our attraction to the initial “rush” that goes with the feeling of being independent individuals. But then we become instantly aware of a profound loneliness, which impels us to seek for completion to fill the void caused by the separation. In our insanity we seek outside ourselves: “No one who comes here but must still have hope, some lingering illusion, or some dream that there is something outside of himself that will bring happiness and peace to him” (T.29.VII.2:1).

This does not make us failures. It does make us badly mistaken. The guilt we feel for making this mistake, is overwhelming, and so we call the mistake a “sin,” make it practically unforgivable, and hate ourselves for it. We then project this hatred out on to everyone and everything in the world. To compound our error, we make up a false god, so we can blame him for making such a painful world, and accuse him of trying to punish us for this terrible “sin.” We go on and on in this endless cycle; choosing separation, feeling guilty, projecting, blaming, hiding, denying. This keeps the world in operation, makes the error real in our experience, and seems to be happening without any responsibility on our part. It is only when as we become acutely aware of the pain it causes us, and learn, through the Course’s teaching, to make the undeniable association between the pain and its source, which is the separation, will we begin to “choose differently.” But first we must accept responsibility for the choice. In our insanity, we repeatedly choose the separation, hoping that we can make it work without the pain. The Course is teaching us how wrong we are. Learning to choose differently is our only hope, and the way out of the dream of separation. As we are told in the Text: “Trials are but lessons that you failed to learn presented once again, so where you made a faulty choice before you now can make a better one, and thus escape all pain that what you chose before has brought to you. In every difficulty, all distress, and each perplexity Christ calls to you and gently says, ‘My brother, choose again’” (T.31.VIII.3:1,2).

jesus there is no death

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