ACIM Text Reading for April 17
Either God or the ego is insane. If you will examine the evidence on both sides fairly, you will realise this must be true. Neither God nor the ego proposes a partial thought system. Each is internally consistent, but they are diametrically opposed in all respects so that partial allegiance is impossible. Remember, too, that their results are as different as their foundations, and their fundamentally irreconcilable natures cannot be reconciled by vacillations between them. Nothing alive is fatherless, for life is creation. Therefore, your decision is always an answer to the question, ‘Who is my father?’ And you will be faithful to the father you choose.
Yet what would you say to someone who believed this question really involves conflict? If you made the ego, how can the ego have made you? The authority problem is still the only source of conflict, because the ego was made out of the wish of God’s Son to father Him. The ego, then, is nothing more than a delusional system in which you made your own father. Make no mistake about this. It sounds insane when it is stated with perfect honesty, but the ego never looks on what it does with perfect honesty. Yet that is its insane premise, which is carefully hidden in the dark cornerstone of its thought system. And either the ego, which you made, is your father, or its whole thought system will not stand.
You make by projection, but God creates by extension. The cornerstone of God’s creation is you, for His thought system is light. Remember the Rays that are there unseen. The more you approach the centre of His thought system, the clearer the light becomes. The closer you come to the foundation of the ego’s thought system, the darker and more obscure becomes the way. Yet even the little spark in your mind is enough to lighten it. Bring this light fearlessly with you, and bravely hold it up to the foundation of the ego’s thought system. Be willing to judge it with perfect honesty. Open the dark cornerstone of terror on which it rests, and bring it out into the light. There you will see that it rested on meaninglessness, and that everything of which you have been afraid was based on nothing.
My brother, you are part of God and part of me. When you have at last looked at the ego’s foundation without shrinking you will also have looked upon ours. I come to you from our Father to offer you everything again. Do not refuse it in order to keep a dark cornerstone hidden, for its protection will not save you. I give you the lamp and I will go with you. You will not take this journey alone. I will lead you to your true Father, Who hath need of you, as I have. Will you not answer the call of love with joy?
ACIM Workbook Lesson for April 17
Our review today will cover these ideas:
(73) I will there be light.
I will use the power of my will today. It is not my will to grope about in darkness, fearful of shadows and afraid of things unseen and unreal. Light shall be my guide today. I will follow it where it leads me, and I will look only on what it shows me. This day I will experience the peace of true perception.
These forms of this idea would be helpful for specific applications:
This cannot hide the light I will to see.
You stand with me in light, [name].
In the light this will look different.
(74) There is no will but God’s.
I am safe today because there is no will but God’s. I can become afraid only when I believe there is another will. I try to attack only when I am afraid, and only when I try to attack can I believe that my eternal safety is threatened. Today I will recognize that all this has not occurred. I am safe because there is no will but God’s.
These are some useful forms of this idea for specific applications:
Let me perceive this in accordance with the Will of God.
It is God’s Will you are His Son, [name], and mine as well.
This is part of God’s Will for me, however I may see it.
ACIM Q & A for Today
Q #42: Does A Course in Miracles refer to “God” as an interactive god who makes changes and alterations to our physical and worldly existence in relation to our daily actions? The Course initially states that we are changeless but later refers to all the various changes which we make as we progress. I do not understand if we are capable of making any changes or not? If we are changeless, why bother doing anything at all because we are what we are anyway.
A: Although much of the Course refers to God in personal terms, as if He were a concerned Father, distinct from His children, who is watching over us, when we understand the basic metaphysical teachings of the Course on God, it becomes apparent that these kinds of personal, human references to God can not be meant literally. They represent the Course’s attempt to “use the language that this [finite] mind can understand, in the condition [of separation] in which it thinks it is” (T.25.I.7:4) and to correct the misperceptions we hold of God from our ego interpretation of God as an angry, vengeful Father who seeks to punish us for our attacks on Him.
The Course spends very little time on the impossible task of describing to our limited, finite minds the true nature of God, His creations, and reality — “there is no symbol for totality” (T.27.III.5:1) — but there are a few attempts. For example, from the workbook, “What He creates is not apart from Him, and nowhere does the Father end, the Son begin as something separate from Him” (W.pI.12:4). And acknowledging the impossibility of capturing in words That Which is beyond all concepts and symbols: “Oneness is simply the idea God is. And in His Being, He encompasses all things. No mind holds anything but Him. We say ‘God is,’ and then we cease to speak, for in that knowledge words are meaningless. There are no lips to speak them, and no part of mind sufficiently distinct to feel it is now aware of something not itself. It has united with its Source. And like its Source Itself, it merely is” (W.p.I.169.5).
So God, Who is “All in all” (T.7.IV.7:4), can not act on a part of Himself, as if it were separate from Him. And even to refer to Him as “Him” is to attribute a personal nature to the Source of all that in reality is totally abstract. The Course therefore does not describe God as interacting with his children in the world. That role is given to the Holy Spirit as the Voice for God, providing the Holy Spirit a symbolic function, unlike the Father and the Son (T.5.I.4:1). But since the world is all a projection of the basic ego illusion, which has no reality, there really is no world in which the Holy Spirit intervenes, only a mind that believes there is a world. And even then the Voice for God has no active function in the mind — “It merely reminds” (T.5.II.7:4) us of the truth about ourselves and God, which has never changed.
The Course also refers to God as “the Changeless,” (W.pI.112.2:2) and “Formlessness” (W.pI.186.14:1), Who creates “only the changeless” (T.6.IV.12:4). Consequently, it is inconceivable that He could be involved in making changes and alterations in a world of form.
And that brings us to the second question you raise about our changelessness. In our reality as spirit, nothing has changed and we remain sinless, perfect and at one with our Source — this is the principle of the Atonement, repeated numerous times throughout the Course. It is in this sense that we are truly changeless. But clearly this is not what we believe or experience about ourselves. And so the Course does not simply assert what is real and true and leave it at that. That would not be of any help to us, trapped as we seem to be in the morass of our mistaken beliefs. So the Course accepts us where we think we are, acknowledging that we believe that we are each a separate physical being, living as a body in a world of time and space, struggling against forces that seem to be beyond our control. And it offers us the means — forgiveness, under the guidance of the Holy Spirit — to find the way out of this meaningless, senseless maze of beliefs in which we have imprisoned ourselves (T.26.V.4:1). Not because any of it is real, but only because we believe it is. And so long as we believe we have changed ourselves from our true reality as Christ, we will need to move through a seeming process of change that undoes all the changes we believe we have introduced into our identity, until we at last realize that in reality nothing has changed at all and we are back at home in the Heaven we never left, where we have always been. So this is a process of undoing, and not really doing at all. And any change we may seem to experience in the process of undoing our mistaken beliefs is as illusory as the initial thought of change that seemed to expel us from Heaven. But while we hold on to the belief that change is both possible and real, then change will be our experience. And our only choice will be whether to seek for change that reinforces guilt and separation and seems to take us even farther from our true home, or change that results from the practice of forgiveness in the context of our worldly relationships, allowing us to return.