ACIM Text Reading & Workbook Lesson for April 30

ACIM Text Reading for April 30

Chapter 14 ~ Teaching for Truth

II. The Conditions of Learning

If you are blessed and do not know it, you need to learn it must be so. The knowledge is not taught, but its conditions must be acquired for it is they that have been thrown away. You can learn to bless, and cannot give what you have not. If, then, you offer blessing, it must have come first to yourself. And you must also have accepted it as yours, for how else could you give it away? That is why miracles offer you the testimony that you are blessed. If what you offer is complete forgiveness you must have let guilt go, accepting the Atonement for yourself and learning you are guiltless. How could you learn what has been done for you, unknown to you, unless you do what you would have to do if it had been done for you?

Indirect proof of truth is needed in a world made of denial and without direction. You will perceive the need for this if you realize that to deny is the decision not to know. The logic of the world must therefore lead to nothing, for its goal is nothing. If you decide to have and give and be nothing except a dream, you must direct your thoughts unto oblivion. And if you have and give and are everything, and all this has been denied, your thought system is closed off and wholly separated from the truth. This is an insane world, and do not underestimate the extent of its insanity. There is no area of your perception that it has not touched, and your dream is sacred to you. That is why God placed the Holy Spirit in you, where you placed the dream.

Seeing is always outward. Were your thoughts wholly of you, the thought system you made would be forever dark. The thoughts the mind of God’s Son projects or extends have all the power that he gives to them. The thoughts he shares with God are beyond his belief, but those he made are his beliefs. And it is these, and not the truth, that he has chosen to defend and love. They will not be taken from him. But they can be given up by him, for the Source of their undoing is in him. There is nothing in the world to teach him that the logic of the world is totally insane and leads to nothing. Yet in him who made this insane logic there is One Who knows it leads to nothing, for He knows everything.

Any direction that would lead you where the Holy Spirit leads you not, goes nowhere. Anything you deny that He knows to be true you have denied yourself, and He must therefore teach you not to deny it. Undoing is indirect, as doing is. You were created only to create, neither to see nor do. These are but indirect expressions of the will to live, which has been blocked by the capricious and unholy whim of death and murder that your Father does not share with you. You have set yourself the task of sharing what cannot be shared. And while you think it possible to learn to do this, you will not believe all that is possible to learn to do.

The Holy Spirit, therefore, must begin His teaching by showing you what you can never learn. His message is not indirect, but He must introduce the simple truth into a thought system which has become so twisted and so complex you cannot see that it means nothing. He merely looks at its foundation and dismisses it. But you who cannot undo what you have made cannot see through it. It deceives you, because you chose to deceive yourself. Those who choose to be deceived will merely attack direct approaches, because they seem to encroach upon deception and strike at it.

 

***

ACIM Workbook Lesson for April 30

Lesson 120

For morning and evening review:

(109) I rest in God.

I rest in God today, and let Him work in me and
through me, while I rest in Him in quiet and in
perfect certainty.

(110) I am as God created me.

I am God’s Son. Today I lay aside all sick illusions of
myself, and let my Father tell me Who I really am.

On the hour:

I rest in God.

On the half hour:

I am as God created me.

***

ACIM Q & A for Today

Q #65: Please describe “mind,” the nature of “mind,” and the experience of “mind”.

A: There is no simple or easily understood definition for mind in the Course, because its meaning depends on the context in which it is used. Also, its true nature is abstract and it exists outside of time and space in all of its meanings, so we will not be fully satisfied with any explanation of it. For we will be attempting to understand mind with a limited (and illusory) part of it — the split mind. And time and space are, in fact, miscreations of the split mind itself, rather than dimensions in which it operates.

It may be helpful to point out first that the Course’s use of mind is different from the meaning given to mind in almost all other systems of thought, such as Eastern religions, for which mind is only the false ego self, caught in illusions; and various scientific disciplines, such as psychology and neurology, which take a reductionistic view of mind, reducing it to an epiphenomenon, or manifestation, of the physical/chemical/electrical activities of the brain. Even Freud, whose powerful insights into the mind are integrated into the Course’s exposition of the ego, accepted its organic origins without question.

The most extensive discussion in the Course of the term is found in the first section of the Clarification of Terms, “Mind-Spirit” (C.1). There mind is initially defined as “the activating agent of spirit, supplying its creative energy…Spirit is the Thought of God which He created like Himself” (C.1.1:1,3). But since we cannot conceive of the nature of spirit or God, and creation has nothing to do with form, the definition sheds little light on the meaning of the term. Usually, when the Course refers to mind at this level — our true reality as spirit — the term is capitalized and it refers to either God or Christ, His perfect and wholly unified Son (C.1.1:2). There is little more to be said about mind at this level. Its experience is only of perfect oneness, with no awareness of differences or distinctions of any kind, because they are not real.

More can be said, although still not easily understood, when we move to the level of the split or “individual mind” (C.1.2:3), which seemed to arise when the Son of God seemed to fall asleep and dream that he could be separate from his Father. This “part of the mind is entirely illusory and makes only illusions” (C.1.4:1). At this level, mind experiences “consciousness, the receptive mechanism” (C.1.7:3,4), which necessarily implies a separation between perceiver and perceived, part of the illusion. It is only at this level that choice seems to exist, for there can be no choice in our reality as spirit, where, again, no differences or distinctions exist. It is within this illusory split mind that everything we believe is solid and external and real is experienced. The Course distinguishes between two parts of this mind, or two ways of thinking within this mind: Wrong-mindedness represents the choice to listen to the voice of the ego, or false self. Right- mindedness represents the choice to listen to the Voice of the Holy Spirit, the reflection of our true Self or Mind (C.1.5:1,2).

Although the Course attempts to make us aware that our true reality is Mind, its teaching is addressed only to the split mind. The Course’s purpose is to train our split mind to remember that it contains a choice (C.1.7:1), for it has accepted the ego as its only reality and has forgotten that the ego is only a choice. So the Course helps us to recognize the consequences of a choice for the ego — sin, guilt, fear, pain, loss, and death — and reminds us that there is a different choice — the Holy Spirit — that opens the door to a completely different kind of experience, based on forgiveness — peace, joy and love. Over time, the Course will lead our split minds back to the initial decision point where we made a seemingly irreversible choice for the ego. And now we can make a different choice, removing us from time and space as we become aware of the real world, the totally forgiven world. From here, it is only one final step, “taken” by God Himself, which returns us to the wholeness of spirit and the oneness of Mind that we never in reality left (C.1.5:2,3,4).

this is practical course

 

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