ACIM Reading for December 22
The Poetry of Helen Schucman
There is a singing underneath the world
That holds it up, and enters in behind
All twisted thoughts, and comes to set them straight.
There is an ancient melody that still
Abides in every mind and sings of peace,
Eternity, and all the quiet things
That God created. Angels sing with joy,
And offer you their song, for it is yours.
You sing as ceaselessly. The Son of God
Can never sing alone. His voice is shared
By all the universe. It is the call
To God, and answered by His Voice Itself.
ACIM Workbook Lesson for December 22
Sickness is but another name for sin.
Healing is but another name for God.
The miracle is thus a call to Him.
Father, You promised You would never fail to answer any call Your Son might make to You. It does not matter where he is, what seems to be his problem, nor what he believes he has become. He is Your Son, and You will answer him. The miracle reflects Your Love, and thus it answers him. Your Name replaces every thought of sin, and who is sinless cannot suffer pain. Your Name gives answer to Your Son, because to call Your Name is but to call his own.
ACIM Q & A for Today
Q #731: I was brought up to believe that God is omnipotent and omniscient, knowing everything that is, that has been, and that ever will be. So before God created the world, He must have known what exactly was going to happen — who was going to go to hell and who wasn’t. So if, as A Course in Miracles says, the world is a dream that I am making up, then is what I have written just my ego strategy to hold God responsible for my sin and not myself, to say that I cannot be a sinner because I never really had a choice anyway since it was all pre-ordained in God’s Mind? Thus when I stand before God to be judged and my name is not in the book of life, I can present this as my defense to God before being cast into the lake of fire, to avoid damnation or at least to try to. But if God knows everything in advance, then God is powerless to change the future and He cannot be omnipotent. Is this my get-out- clause to avoid an imaginary punishment from God, my ego’s attempt to be innocent, to see itself or me as just an innocent victim not responsible for its own sin at all, putting the guilt on God and not myself?
A: You can look at what you’ve described, as you say, simply as your ego’s efforts to shift blame outside yourself onto an unfair, victimizing God, if you note these apparent contradictions but do not seriously question the basic premises you seemed to learn as a child. But you can also look at what you’re thinking as the beginning of a right-minded realization that there is something wrong with this traditional concept of God that is found in most religions of the world, where God is the Creator of the world, Who put you here along with everyone else. For there are some logical contradictions in this traditional view of an infinite and perfect God as the Creator of a finite and imperfect world, that many of the greatest religious and spiritual thinkers and philosophers across the ages have not been able to reconcile.
The Course is relatively unique among the world’s spiritualities in asserting that God has nothing to do with and can in no way be responsible for the limited world of time and space — some of the Gnostic teachings of two thousand years ago held to a similar position and presented arguments much like the ones you offer above (for a comprehensive presentation of these issues as found in the Western spiritual tradition, see Kenneth Wapnick’s Love Does Not Condemn: The World, the Flesh, and the Devil According to Platonism, Christianity, Gnosticism, and A Course in Miracles). And of course, the Course goes one step further to assert that this world is an illusion and does not exist in reality (e.g., W.pI.132.6:1,2,3), despite our experiences to the contrary.
If there were any force, personal or impersonal, outside of our own minds, that could be held responsible for any aspect of the world and our experience in it, then we would indeed be victims. But the Course’s position on this is uncompromising, presented clearly early in the workbook: “I am not the victim of the world I see” because “I have invented the world I see” (W.p.I.31,32). And so it is central to the Course’s teaching that neither God nor Jesus nor the Holy Spirit can intervene in either the world or in our minds (e.g., T.2.VII.1:4,5,6). For if they could, we would not have complete responsibility for our experience, and we could legitimately feel victimized by their failure to intervene. It is the purpose of the Course to return to our awareness the power of our mind to choose, and not to look outside of ourselves to find someone else either to blame or to supplicate.
In the Course’s own words, “Let us today be truly humble, and accept what we have made as what it is. The power of decision is our own. Decide but to accept your rightful place as co- creator of the universe [of spirit], and all you think you made [the world of bodies] will disappear. What rises to awareness then will be all that there ever was, eternally as it is now. And it will take the place of self-deceptions made but to usurp the altar to the Father and the Son” (W.p.I.152.8).