ACIM Text Reading & Workbook Lesson for October 31

ACIM Text Reading for October 31

Manual for Teachers

What Is Death?

Death is the central dream from which all illusions stem. Is it not madness to think of life as being born, aging, losing vitality, and dying in the end? We have asked this question before, but now we need to consider it more carefully. It is the one fixed, unchangeable belief of the world that all things in it are born only to die. This is regarded as “the way of nature,” not to be raised to question, but to be accepted as the “natural” law of life. The cyclical, the changing and unsure; the undependable and the unsteady, waxing and waning in a certain way upon a certain path,–all this is taken as the Will of God. And no one asks if a benign Creator could will this.

In this perception of the universe as God created it, it would be impossible to think of Him as loving. For who has decreed that all things pass away, ending in dust and disappointment and despair, can but be feared. He holds your little life in his hand but by a thread, ready to break it off without regret or care, perhaps today. Or if he waits, yet is the ending certain. Who loves such a god knows not of love, because he has denied that life is real. Death has become life’s symbol. His world is now a battleground, where contradiction reigns and opposites make endless war. Where there is death is peace impossible.

Death is the symbol of the fear of God. His Love is blotted out in the idea, which holds it from awareness like a shield held up to obscure the sun. The grimness of the symbol is enough to show it cannot coexist with God. It holds an image of the Son of God in which he is “laid to rest” in devastation’s arms, where worms wait to greet him and to last a little while by his destruction. Yet the worms as well are doomed to be destroyed as certainly. And so do all things live because of death. Devouring is nature’s “law of life.” God is insane, and fear alone is real.

The curious belief that there is part of dying things that may go on apart from what will die, does not proclaim a loving God nor re-establish any grounds for trust. If death is real for anything, there is no life. Death denies life. But if there is reality in life, death is denied. No compromise in this is possible. There is either a god of fear or One of Love. The world attempts a thousand compromises, and will attempt a thousand more. Not one can be acceptable to God’s teachers, because not one could be acceptable to God. He did not make death because He did not make fear. Both are equally meaningless to Him.

The “reality” of death is firmly rooted in the belief that God’s Son is a body. And if God created bodies, death would indeed be real. But God would not be loving. There is no point at which the contrast between the perception of the real world and that of the world of illusions becomes more sharply evident. Death is indeed the death of God, if He is Love. And now His Own creation must stand in fear of Him. He is not Father, but destroyer. He is not Creator, but avenger. Terrible His Thoughts and fearful His image. To look on His creations is to die.

“And the last to be overcome will be death.” Of course! Without the idea of death there is no world. All dreams will end with this one. This is salvation’s final goal; the end of all illusions. And in death are all illusions born. What can be born of death and still have life? But what is born of God and still can die? The inconsistencies, the compromises and the rituals the world fosters in its vain attempts to cling to death and yet to think love real are mindless magic, ineffectual and meaningless. God is, and in Him all created things must be eternal. Do you not see that otherwise He has an opposite, and fear would be as real as love?

Teacher of God, your one assignment could be stated thus: Accept no compromise in which death plays a part. Do not believe in cruelty, nor let attack conceal the truth from you. What seems to die has but been misperceived and carried to illusion. Now it becomes your task to let the illusion be carried to the truth. Be steadfast but in this; be not deceived by the “reality” of any changing form. Truth neither moves nor wavers nor sinks down to death and dissolution. And what is the end of death? Nothing but this; the realization that the Son of God is guiltless now and forever. Nothing but this. But do not let yourself forget it is not less than this.

***

ACIM Workbook Lesson for October 31

Lesson 301

Section 9. What is the Second Coming?

Christ’s Second Coming, which is sure as God, is merely the correction of mistakes, and the return of sanity. It is a part of the condition that restores the never lost, and re-establishes what is forever and forever true. It is the invitation to God’s Word to take illusion’s place; the willingness to let forgiveness rest upon all things without exception and without reserve.

It is the all-inclusive nature of Christ’s Second Coming that permits it to embrace the world and hold you safe within its gentle advent, which encompasses all living things with you. There is no end to the release the Second Coming brings, as God’s creation must be limitless. Forgiveness lights the Second Coming’s way, because it shines on everything as one. And thus is oneness recognized at last.

The Second Coming ends the lessons that the Holy Spirit teaches, making way for the Last Judgment, in which learning ends in one last summary that will extend beyond itself, and reaches up to God. The Second Coming is the time in which all minds are given to the hands of Christ, to be returned to spirit in the name of true creation and the Will of God.

The Second Coming is the one event in time which time itself can not affect. For every one who ever came to die, or yet will come or who is present now, is equally released from what he made. In this equality is Christ restored as one Identity, in which the Sons of God acknowledge that they all are one. And God the Father smiles upon His Son, His one creation and His only joy.

Pray that the Second Coming will be soon, but do not rest with that. It needs your eyes and ears and hands and feet. It needs your voice. And most of all it needs your willingness. Let us rejoice that we can do God’s Will, and join together in its holy light. Behold, the Son of God is one in us, and we can reach our Father’s Love through Him.


Lesson 301

And God Himself shall wipe away all tears.

Father, unless I judge I cannot weep. Nor can I suffer pain, or feel I am abandoned or unneeded in the world. This is my home because I judge it not, and therefore is it only what You will. Let me today behold it uncondemned, through happy eyes forgiveness has released from all distortion. Let me see Your world instead of mine. And all the tears I shed will be forgotten, for their source is gone. Father, I will not judge Your world today.

God’s world is happy. Those who look on it can only add their joy to it, and bless it as a cause of further joy in them. We wept because we did not understand. But we have learned the world we saw was false, and we will look upon God’s world today.

***

ACIM Q & A for Today

Q #236: One of the things I find hardest to accept about A Course in Miracles is its apparent dismissal of humanity’s “higher strivings,” as embodied, especially, in art and science. Clearly what the Course understands by our “creations” is something entirely different from “creativity” in the artistic or scientific sense. The latter, it would seem, generates nothing more than illusion within illusion (shades of Plato?), rather than pointing Man to a higher and more beautiful reality. Does this mean that artists and scientists should pack it in, and the rest of us dismiss their efforts as part of the big ego-distraction?

A: You raise an important question, one that has troubled many students and observers of  A Course in Miracles. On the one hand, it is indeed possible to concentrate on learning and practicing forgiveness while setting aside for a while this dimension of the Course’s theory. On the other hand, this issue cannot be ignored if one is to attain a comprehensive understanding of what the Course is saying about our world and ourselves.

Examining this issue in the light of the two levels on which this Course is written, along with the distinction between form and content might help with your concern.

Although it is true that artistic and scientific “creativity” “generates nothing more than illusion within illusion,” this does not mean that “artists and scientists should pack it in, and the rest of us dismiss their efforts as part of the big ego-distraction” — any more than the fact that the body is part of the ego’s plan to attack God means that surgeons, chiropractors, dentists, physical therapists, etc., should “pack it in.” The Course would indeed not be the practical, gentle, and kind course that it is if this were what it advocated.

First, throughout the Course, Jesus is trying to help us see things from his point of view, to step outside the entire world to view its origin in the thought system we maintain in our minds, and to see what we have given up in exchange for our individual, separate existence, so that we may have a better basis for understanding and evaluating what we have. He appeals to us in many ways to recognize that even the best of what we have in this world is unimaginably miniscule when compared to the glory that we rejected in our choice to prefer separation over oneness.

Jesus consistently teaches us that nothing in this world, or of this world, is of God, and therefore it has no reality. On this level of absolute truth, which we call Level One, all human activity is futile and meaningless. The only genuine creativity is in Heaven, in the extension of infinite Love: “True giving is creation. It extends the limitless to the unlimited, eternity to timelessness, and love unto itself. It adds to all that is complete already. . . by letting what cannot contain itself fulfill its aim of giving everything it has away, thus securing it forever for itself” (W.pI.105.4:2,3,4,5).

Moving from Level One of the Course to Level Two — which is the level of teaching in which Jesus communicates in a framework that is meaningful to us, and which he can use to start us back up the ladder our choice to be separate led us down (T.28.III.1:2) — he tells us that we have a split mind, and that when we left Heaven (an impossibility of course), we took with us the memory of all we left behind, but buried it far beyond awareness. Since it is still there in our split minds, however, it can be evoked. Practicing A Course in Miracles is one way of bringing this memory back into awareness. In fact, anything at all may be utilized toward this end, including the work of artists and scientists. But it is not the form that is decisive, although the form may be the starting point. It is what the form reminds us of that is relevant, its content, in other words. The perfection of Michelangelo’s statue of David, for example, can transport one from the physical realm to the non-physical, abstract perfection of God’s creation in Heaven. The same inspiration can come from viewing a distorted body, however. It is entirely conditional on the viewer first choosing to shift from the wrong mind to the right mind, from identifying with the ego to identifying with the Atonement principle, that the separation never happened in reality.

From another angle: since our minds are split, we are not totally insane; and therefore we are sometimes motivated by selflessness, defenselessness, and a willingness to see our interests as shared with everyone else’s. Thus, the efforts of a scientist or doctor to relieve pain and reduce human misery can serve as a reminder of our ego-free state in our right minds, the reflection of our pure innocence and oneness as Christ. Jesus would never simply dismiss our efforts as meaningless in and of themselves — whether they be the “higher strivings” of humanity, or the humble efforts of a street cleaner to keep the neighborhood looking nice. Jesus looks only at the purpose, which can transcend self-centeredness, self-aggrandizement, or be limited solely to them. The value of our activities is associated only with their purpose, which is always the result of a decision made in our minds to see either shared or separate interests. We therefore can serve each other best by being reminders of the truth and flawless beauty of our immaculate Identity as Christ, which is reflected in our right minds, and which we witness to by our willingness to see all people as the same. Again, this may come through the work of scientists, artists, poets, or welders in a factory. It is always a matter of content, not form.

kingdom of god

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