ACIM Reading for November 8
Manual for Teachers
18. HOW IS CORRECTION MADE?
Correction of a lasting nature,—and only this is true correction,—cannot be made until the teacher of God has ceased to confuse interpretation with fact, or illusion with truth. If he argues with his pupil about a magic thought, attacks it, tries to establish its error or demonstrate its falsity, he is but witnessing to its reality. Depression is then inevitable, for he has “proved”, both to his pupil and himself, that it is their task to escape from what is real. And this can only be impossible. Reality is changeless. Magic thoughts are but illusions. Otherwise salvation would be only the same age-old impossible dream in but another form. Yet the dream of salvation has new content. It is not the form alone in which the difference lies.
God’s teachers’ major lesson is to learn how to react to magic thoughts wholly without anger. Only in this way can they proclaim the truth about themselves. Through them, the Holy Spirit can now speak of the reality of the Son of God. Now He can remind the world of sinlessness, the one unchanged, unchangeable condition of all that God created. Now He can speak the Word of God to listening ears, and bring Christ’s vision to eyes that see. Now is He free to teach all minds the truth of what they are, so they will gladly be returned to Him. And now is guilt forgiven, overlooked completely in His sight and in God’s Word.
Anger but screeches, “Guilt is real”! Reality is blotted out as this insane belief is taken as replacement for God’s Word. The body’s eyes now “see”; its ears alone can “hear”. Its little space and tiny breath become the measure of reality. And truth becomes diminutive and meaningless. Correction has one answer to all this, and to the world that rests on this:
In order to heal, it thus becomes essential for the teacher of God to let all his own mistakes be corrected. If he senses even the faintest hint of irritation in himself as he responds to anyone, let him instantly realise that he has made an interpretation that is not true. Then let him turn within to his Eternal Guide, and let Him judge what the response should be. So is he healed, and in his healing is his pupil healed with him. The sole responsibility of God’s teacher is to accept the Atonement for himself. Atonement means correction, or the undoing of errors. When this has been accomplished, the teacher of God becomes a miracle worker by definition. His sins have been forgiven him, and he no longer condemns himself. How can he then condemn anyone? And who is there whom his forgiveness can fail to heal?
ACIM Workbook Lesson for November 8
Creation’s freedom promises my own.
The end of dreams is promised me, because God’s Son is not abandoned by His Love. Only in dreams is there a time when he appears to be in prison, and awaits a future freedom, if it be at all. Yet in reality his dreams are gone, with truth established in their place. And now is freedom his already. Should I wait in chains which have been severed for release, when God is offering me freedom now?
I will accept Your promises today, and give my faith to them. My Father loves the Son Whom He created as His Own. Would You withhold the gifts You gave to me?
ACIM Q & A for Today
Q) Since all sickness is a projection of the mind’s guilt, does this mean that it is wrong to take medicine for physical pain?
A) Absolutely not. As we have just explained, the Course’s “morality”– whether any particular behavior is “right” or ” wrong”– depends only on which voice we choose to listen to. And there certainly could be instances when the guidance of Jesus would be to take medication or pain-killers. Above all, as is seen throughout A Course in Miracles, his teaching and guidance is gentle and loving, which is exemplified in an extremely important passage near the beginning of the text. It specifically addresses this issue of taking medicine, a form of what the Course refers to as magic. The passage is particularly important because of the tendency for students of A Course in Miracles to judgmentally use its teachings against themselves or others. It is also an excellent example of the integration of what we have frequently referred to as the two levels of the Course: Level I — the metaphysical foundation of the Course’s teachings that contrasts the reality of God and Christ with the ego’s illusory world; and Level II — the part of the Course’s teachings that focuses only on the world of illusion, the dream. On this level, the truth is the Holy Spirit’s interpretation of the world as a classroom in which we learn forgiveness, contrasted with the illusion that is the ego’s vicious use of the world to advance its own specialness. The passage begins with a metaphysical statement about the illusory nature of the body, and then Jesus gently shifts the focus to the experience of his students when they are gripped with fear:
All material means that you accept as remedies for bodily ills are restatements of magic principles. This is the first step in believing that the body makes its own illness. It is a second misstep to attempt to heal it through non-creative agents. It does not follow, however, that the use of such agents for corrective purposes is evil. Sometimes the illness has a sufficiently strong hold over the mind to render a person temporarily inaccessible to the Atonement. In this case it may be wise to utilize a compromise approach to mind and body, in which something from the outside is temporarily given healing belief. This is because the last thing that can help the non-right-minded, or the sick, is an increase in fear. They are already in a fear-weakened state. If they are prematurely exposed to a miracle, they may be precipitated into panic. This is likely to occur when upside-down perception has induced the belief that miracles are frightening (T-2.IV.4; italics ours).
From a reading of other passages in the Course, it is apparent that since the origin and content of all dreams is fear, everyone in this world is in a fear state. Moreover, there is an inherent fear of the power of the miracle to release us from all defenses that “protect” us from the “threat” of God’s Love. Sickness and pain constitute essential aspects of the ego’s plan of protection, since they rivet our attention on our bodies and away from our Identity as spirit, the memory of which is held for us by the Holy Spirit in our right minds (see workbook Lesson 136, “Sickness is a defense against the truth”). Therefore we usually need the “compromise approach” Jesus mentions above. And so very often, a decision to ask the Holy Spirit for help instead of the ego — because of our fear — needs to be expressed in material form, as Jesus explains in this passage from the manual:
The acceptance of sickness as a decision of the mind, for a purpose for which it would use the body, is the basis of healing. And this is so for healing in all forms. A patient decides that this is so, and he recovers. If he decides against recovery, he will not be healed. Who is the physician? Only the mind of the patient himself. The outcome is what he decides that it is. Special agents seem to be ministering to him, yet they but give form to his own choice. He chooses then in order to bring tangible form to his desires. And it is this they do, and nothing else. They are not actually needed at all. The patient could merely rise up without their aid and say, “I have no use for this.” There is no form of sickness that would not be cured at once (M-5.II.2; italics ours).
Therefore, taking medicine can actually be an expression of students’ asking Jesus for help, and accepting that help in the form that does not reinforce their fear of the power of their minds to heal. The fear is exacerbated because the ego’s thought of attacking God and usurping His role as First Cause is also found in the mind. And so returning to the mind its power to decide for God, also calls forth the memory of its misuse of that power to choose against Him. The guilt acts almost as an electric grid that emits a shock whenever it is approached, recoiling us from our goal. And so often our asking Jesus for help in our minds needs to be “compromised” by mediating that help through the body. This dynamic is reflected in the following paragraph, part of which we quoted earlier:
The value of the Atonement does not lie in the manner in which it is expressed. In fact, if it is used truly, it will inevitably be expressed in whatever way is most helpful to the receiver. This means that a miracle, to attain its full efficacy, must be expressed in a language that the recipient can understand without fear. This does not necessarily mean that this is the highest level of communication of which he is capable. It does mean, however, that it is the highest level of communication of which he is capable now. The whole aim of the miracle is to raise the level of communication, not to lower it by increasing fear (T-2.IV.5).
Even though taking medicine is, on one level, expressing the “misstep to attempt to heal … through non-creative agents,” on another level — as we have already discussed — it reflects turning to Jesus for help and accepting it on the only level that does not reinforce fear. To exclude such behavior in the name of the teachings of A Course in Miracles is subtly to make the body real by stating that certain behaviors are “evil” or “wrong.” In the words of Hamlet: “There is nothing right or wrong, but thinking makes it so.” And our thinking can express either the “wrong” thought system of the ego, or the “right” one of the Holy Spirit. Our actions simply mirror the decision our minds have made. However, as we shall discuss in the next question, it is a mistake to attempt to understand which teacher has been chosen based upon observable actions.