A Course in Miracles Text Reading & Workbook Lesson for May 3, 2019

ACIM Text Reading for May 3

Chapter 14 ~ Teaching for Truth

VIII. The Holy Meeting Place

In the darkness you have obscured the glory God gave you, and the power He bestowed upon His guiltless Son. All this lies hidden in every darkened place, shrouded in guilt and in the dark denial of innocence. Behind the dark doors you have closed lies nothing, because nothing can obscure the gift of God. It is the closing of the doors that interferes with recognition of the power of God that shines in you. Banish not power from your mind, but let all that would hide your glory be brought to the judgement of the Holy Spirit, and there undone. Whom He would save for glory is saved for it. He has promised the Father that through Him you would be released from littleness to glory. To what He promised God He is wholly faithful, for He shares with God the promise that was given Him to share with you.

He shares it still, for you. Everything that promises otherwise, great or small, however much or little valued, He will replace with the one promise given unto Him to lay upon the altar to your Father and His Son. No altar stands to God without His Son. And nothing brought there that is not equally worthy of both, but will be replaced by gifts wholly acceptable to Father and to Son. Can you offer guilt to God? You cannot, then, offer it to His Son. For they are not apart, and gifts to one are offered to the other. You know not God because you know not this. And yet you do know God and also this. All this is safe within you, where the Holy Spirit shines. He shines not in division, but in the meeting place where God, united with His Son, speaks to His Son through Him. Communication between what cannot be divided cannot cease. The holy meeting place of the un-separated Father and His Son lies in the Holy Spirit and in you. All interference in the communication that God Himself wills with His Son is quite impossible here. Unbroken and uninterrupted love flows constantly between the Father and the Son, as both would have it be. And so it is.

Let your mind wander not through darkened corridors, away from light’s centre. You and your brother may choose to lead yourselves astray, but you can be brought together only by the Guide appointed for you. He will surely lead you to where God and His Son await your recognition. They are joined in giving you the gift of oneness, before which all separation vanishes. Unite with what you are. You cannot join with anything except reality. God’s glory and His Son’s belong to you in truth. They have no opposite, and nothing else can you bestow upon yourself.

There is no substitute for truth. And truth will make this plain to you as you are brought into the place where you must meet with truth. And there you must be led, through gentle understanding which can lead you nowhere else. Where God is, there are you. Such is the truth. Nothing can change the knowledge, given you by God, into unknowingness. Everything God created knows its Creator. For this is how creation is accomplished by the Creator and by His creations. In the holy meeting place are joined the Father and His creations, and the creations of His Son with Them together. There is one link that joins them all together, holding them in the oneness out of which creation happens.

The link with which the Father joins Himself to those He gives the power to create can never be dissolved. Heaven itself is union with all of creation, and with its one Creator. And Heaven remains the Will of God for you. Lay no gifts other than this upon your altars, for nothing can coexist with it. Here your little offerings are brought together with the gift of God, and only what is worthy of the Father will be accepted by the Son, for whom it is intended. To whom God gives Himself, He is given. Your little gifts will vanish on the altar, where He has placed His Own.

***

ACIM Workbook Lesson for May 3

Lesson 120

For morning and evening review:

1. (109I 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.

2. (110I 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.

3. On the hour:
I rest in God.

On the half hour:
I am as God created me.

***

ACIM Q & A for Today

Q) What happens when we die, and where do we go? Are the near-death experiences that many people report relevant to students of A Course in Miracles?

A) The “transition” to death can be likened to the following: 1) shifting from one sleeping dream to another; 2) completing the viewing of one video tape and beginning another; 3) changing channels from one television station to another at the completion of a program, or even before its completion if one so chooses; or finally 4) leaving one room and going into another, as was taught by the great 19th-century Indian sage Ramakrishna.  Since consciousness is inherent in the split mind, and not found in the brain or body (although it is experienced there), physical death is but an illusion of an end to one’s mental state, which is retained at death. Despite this thought of separation being projected onto the body, it still remains within its source: the wrong mind. Therefore, one does not go anywhere at death. Returning to the analogy of changing television channels, one physically remains in the living room chair, even though one’s attention has shifted from the location seen on one television channel to another.

Moreover, it is important to realize that what we call death does not bring about a state of enlightenment or peace. If one does not complete the letting go of the ego’s thought system in its entirety, thereby letting go of the wrong mind, enlightenment or resurrection cannot be attainable. In fact, Jesus specifically cautions against such an escapist view of death:

What could you choose between but life or death, waking or sleeping, peace or war, your dreams or your reality? There is a risk of thinking death is peace, because the world equates the body with the Self which God created. Yet a thing can never be its opposite. And death is opposite to peace, because it is the opposite of life. And life is peace. Awaken [the meaning of resurrection] and forget all thoughts of death, and you will find you have the peace of God (T-27.VII.10:1-6; italics ours).

A recent variation of this belief that physical death brings freedom or release from the body is found in many people’s “near-death” experiences, and questions about these experiences often are raised during our classes and workshops. The reports usually include the person’s experience of leaving the body and proceeding through a dark tunnel to a circle or being of light, often identified as Jesus. This all-loving and gentle presence sometimes reviews the life with the person, and then “sends” the person back to complete lessons, accept certain responsibilities, or assume an important function (always a favorite of the ego’s specialness needs).

It is not for anyone to judge these near-death experiences, and it would be foolish to deny the very positive effects such experiences have had for people. However, one cancomment on the “theology” of such experiences and the conclusions drawn from them about the meaning of life, death, and the so-called after-life, or “life after life.”

The reader must keep in mind that A Course in Miracles states quite clearly that the mind is not in the body, though it certainly can appear otherwise. For example, from the workbook:

The mind can think it sleeps, but that is all. It cannot change what is its waking state.  It cannot make a body, nor abide within a body. What is alien to the mind does not exist, because it has no source….What seems to be the opposite of life is merely sleeping. When the mind elects to be what it is not [the body], and to assume an alien power which it does not have, a foreign state [the body] it cannot enter, or a false condition not within its Source, it merely seems to go to sleep a while. It dreams of time; an interval in which what seems to happen never has occurred, the changes wrought are substanceless, and all events are nowhere. When the mind awakes, it but continues as it always was (W-pI.167.6:1-4; 9; italics ours).

And from “Beyond the Body” in the text:

The home of vengeance [the body] is not yours; the place you set aside to house your hate is not a prison, but an illusion of yourself. The body is a limit imposed on the universal communication that is an eternal property of mind. But the communication is internal. Mind reaches to itself. It is not made up of different parts, which reach each other. It does not go out. Within itself it has no limits, and there is nothing outside it. It encompasses everything.  It encompasses you entirely; you within it and it within you. There is nothing else, anywhere or ever (T-I 8.VI.8:2-11; italics ours in sentences 5,7).

Therefore, when we consider such near-death experiences from the perspective of A Course in Miracles, we can see that they make no sense on the level of form. How can one leave one’s body, travel through a tunnel, and greet a great light, if one were never in the body in the first place? Remember that the self remains in the mind and not the body, just as a dreamer’s self is not in the dream, though parts of this self are reflected there. Again, this is not to deny or invalidate a personal experience, but it is to say that however valid an experience is for the person, the interpretation is purely subjective and should not be taken for “objective” truth. For example, everyone experiences the sun as rising and setting every day, and many people report very significant aesthetic and even spiritual feelings associated with sunrises and sunsets. And yet, we know scientifically that the sun does not rise or set, but rather it is the earth that does the movement: rotating on its axis and revolving around the sun. The experience is contrary to the true explanation. Similarly, we all experience the earth as flat as we go through our daily lives, even though we understand intellectually that it is round. And so, one’s experience of a near-death occurrence, or of a place to which one goes upon death (or near death) does not necessarily mean that what is understood as the experience is what truly is.  And again, when one looks at such experiences through the lens of A Course in Miracles, one would understand them quite differently: expressions of forgiveness that were projected from the mind onto the body and its world of life, death, and near death.

As we have seen, therefore, there cannot in truth be an out-of-body experience since the mind is never in the body to begin with. And so the mind cannot leave the body, travel through a tunnel, and meet with Jesus after having left the body. Moreover, there is a danger in believing this way, because it strongly suggests — as do many people who have had such an experience — that such peace, joy, and happiness can only come to a person after having “died” and left the body. The whole focus of A Course in Miracles is on choosing and having a holy instant right now, on choosing Jesus or the Holy Spirit instead of the ego. One does not have to die to go to Heaven, since Heaven is an awareness of perfect Oneness, within the mind, and nothing else besides that. The wonderful experience of forgiveness that is frequently reported can be had in a holy instant, again, without having left the body, going through a tunnel, etc. Holding up near-death experiences to be idealized and sought for (as was depicted in the popular movie Flatliners) actually serves well the ego’s fundamental strategy of first making the body real, and then turning it into a repulsive thing. This sets up a situation in which people would wish to be free of its prison of darkness, yearning to escape into the non-corporeal light. And all the while, the ego’s thought system of separation, guilt, and specialness nestles comfortably in the mind, protected by the belief that there is indeed a body that is real, and one that truly exists in the physical world.

Thus, believing in the reality of such experiences is the very compromise with truth — giving light and darkness equal power and reality — that Jesus cautions against in A Course in Miracles. We see a clear statement of such a caution in the section on death in the manual for teachers, and we quote from this extremely important passage now. It begins with a reference to the standard religious belief that upon death the soul is freed to return to God, or to continue on its journey as in the Catholic doctrine of purgatory. However, the contemporary interest in near-death experiences, as we have just seen, falls into the same category of not recognizing the illusory nature of the entire physical universe and of individual existence — body, mind, and what is mistakenly referred to as “spirit”:

The curious belief that there is part of dying things [i.e., a soul, or “life force”] 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….

“And the last to be overcome will be death” [the famous statement of St. Paul from his first letter to the Corinthians, 15:26]. 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 [the body that had been “alive”] 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 (M-27.4:1-5:4; 6-7; italics ours).

In conclusion, therefore, we can understand that anything that seems to live and then die, that changes, grows, and subsequently deteriorates, or that appears to be separate from others, cannot be of God and therefore cannot be real. And so all categories that relate to bodies in any way — including death and near death — have no true meaning because they do not truly exist. Their only meaning within the illusion comes in their serving as classrooms in which we learn the lesson of discerning between the meaningless and the meaningful.

secret of salvation

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A Course in Miracles Text Reading & Workbook Lesson for May 20

ACIM Text Reading for May 20

Chapter 14 ~ Teaching for Truth

II. The Happy Learner

The Holy Spirit needs a happy learner, in whom His mission can be happily accomplished. You who are steadfastly devoted to misery must first recognise that you are miserable and not happy. The Holy Spirit cannot teach without this contrast, for you believe that misery is happiness. This has so confused you that you have undertaken to learn to do what you can never do, believing that unless you learn it you will not be happy. You do not realise that the foundation on which this most peculiar learning goal depends means absolutely nothing. Yet it may still make sense to you. Have faith in nothing and you will find the ‘treasure’ that you seek. Yet you will add another burden to your already burdened mind. You will believe that nothing is of value, and will value it. A little piece of glass, a speck of dust, a body or a war are one to you. For if you value one thing made of nothing, you have believed that nothing can be precious, and that you can learn how to make the untrue true.

The Holy Spirit, seeing where you are but knowing you are elsewhere, begins His lesson in simplicity with the fundamental teaching that truth is true. This is the hardest lesson you will ever learn, and in the end the only one. Simplicity is very difficult for twisted minds. Consider all the distortions you have made of nothing; all the strange forms and feelings and actions and reactions that you have woven out of it. Nothing is so alien to you as the simple truth, and nothing are you less inclined to listen to. The contrast between what is true and what is not is perfectly apparent, yet you do not see it. The simple and the obvious are not apparent to those who would make palaces and royal robes of nothing, believing they are kings with golden crowns because of them.

All this the Holy Spirit sees, and teaches, simply, that all this is not true. To those unhappy learners who would teach themselves nothing, and delude themselves into believing that it is not nothing, the Holy Spirit says, with steadfast quietness:

The truth is true. Nothing else matters, nothing else is real, and everything beside it is not there. Let Me make the one distinction for you that you cannot make, but need to learn. Your faith in nothing is deceiving you. Offer your faith to Me, and I will place it gently in the holy place where it belongs. You will find no deception there, but only the simple truth. And you will love it because you will understand it.

Like you, the Holy Spirit did not make truth. Like God, He knows it to be true. He brings the light of truth into the darkness, and lets it shine on you. And as it shines your brothers see it, and realising that this light is not what you have made, they see in you more than you see. They will be happy learners of the lesson this light brings to them, because it teaches them release from nothing and from all the works of nothing. The heavy chains that seem to bind them to despair they do not see as nothing, until you bring the light to them. And then they see the chains have disappeared, and so they must have been nothing. And you will see it with them. Because you taught them gladness and release, they will become your teachers in release and gladness.

When you teach anyone that truth is true, you learn it with him. And so you learn that what seemed hardest was the easiest. Learn to be a happy learner. You will never learn how to make nothing everything. Yet see that this has been your goal, and recognise how foolish it has been. Be glad it is undone, for when you look at it in simple honesty, it is undone. I said before, ‘Be not content with nothing’, for you have believed that nothing could content you. It is not so.

If you would be a happy learner, you must give everything you have learned to the Holy Spirit, to be unlearned for you. And then begin to learn the joyous lessons that come quickly on the firm foundation that truth is true. For what is builded there is true, and built on truth. The universe of learning will open up before you in all its gracious simplicity. With truth before you, you will not look back.

The happy learner meets the conditions of learning here, as he meets the conditions of knowledge in the Kingdom. All this lies in the Holy Spirit’s plan to free you from the past, and open up the way to freedom for you. For truth is true. What else could ever be, or ever was? This simple lesson holds the key to the dark door that you believe is locked forever. You made this door of nothing, and behind it is nothing. The key is only the light that shines away the shapes and forms and fears of nothing. Accept this key to freedom from the hands of Christ Who gives it to you, that you may join Him in the holy task of bringing light. For, like your brothers, you do not realise the light has come and freed you from the sleep of darkness.

Behold your brothers in their freedom, and learn of them how to be free of darkness. The light in you will waken them, and they will not leave you asleep. The vision of Christ is given the very instant that it is perceived. Where everything is clear, it is all holy. The quietness of its simplicity is so compelling that you will realise it is impossible to deny the simple truth. For there is nothing else. God is everywhere, and His Son is in Him with everything. Can he sing the dirge of sorrow when this is true?

***

ACIM Workbook Lesson for May 20

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 #443: Nothing in A Course in Miracles says we can’t have preferences. This is consistent with the concept of forgiveness, because accepting a preference is clearly a way of temporarily accepting and forgiving the perception of degrees of illusion. Therefore, if I like French-fries but hate carrots, I should not be concerned about it because that would just validate the illusion. I understand that — for now — I’ve dreamed up a body, which needs food, and prefers certain types of food. It is all just orders of magnitude of illusion, so just forgive it, right? Obviously, to feel guilt about my “tastes” simply feeds the cycle of guilt/ projection/attack.

What if I like white people but hate people of other color? Or vice-versa? Would Course theology not advocate forgiving ourselves this kind of perception of differences also? We cannot say this is “more important.” No illusion is “more important.” We cannot say that people are our “brothers” and French-fries are not: they are all just forms in a world of forms. Granted I should not project hate and guilt onto people of any color. But I should not project hate and guilt onto vegetables of any color either. Both call for forgiveness, neither is “greater” or “more important” … Is it?

A: Yes, you are quite right. There is no difference between a carrot and a human being, except in the meaning we have given each. Think back to the earliest workbook lessons and how we are asked to apply the idea for the day indiscriminately to everything in our field of vision or in our mind, not excluding anything (W.p.I.1,2,3,4). You even might say, when it comes to vegetables, we are kinder to the ones we hate, because we’re much less likely to eat them than the ones we like. But, of course, it’s the people we “love” whom we cannibalize as well, so we can feel better about ourselves and fill the emotional hole in the center of our being, at least temporarily — much as food satisfies our hunger only for a short time before we need to go seeking for more.

It is hard not to allow the “accepted moral judgments” of the ego to creep into our understanding of the Course’s teachings. The Course in fact does not say that we should not hate our brothers, be they homo sapiens or carrots. Rather, its goal is to help us uncover our guilt, wherever it may be projected, so that it can be undone. So we don’t want to try to stop hating certain people or overlook our strong feelings of dislike towards certain vegetables, but rather to be honest with ourselves about our hatreds so we can ask for help in seeing, not only the other but ourselves differently, since we are observing only our own self-hatred projected outward.

I apparently can lose my peace of mind as easily over a carrot as I can over a person I don’t like whom I see as different from me. And yet it is not the other that has upset me — “I am never upset for the reason I think” (W.pI.5) — they simply become the scapegoat to blame for the consequences of the decision I have made within my own mind to see myself as separate from love, convince myself I really have pulled that off, pile the guilt on, and then look to find someone or something else to blame for my unhappy state of mind. A carrot or a different-colored person can serve that purpose equally well.

The distinction you make at the beginning of your question is a helpful one. We all have preferences and that is simply part of the experience of living as a body in the world. But if the preferences become emotionally invested, that simply means we have given greater meaning to those particular symbols in our experience, so that they seem now to be the cause of our dissatisfaction. But with the Holy Spirit’s assistance, they can become instead the mirrors that direct us back within our own minds to the real source of dissatisfaction, our choice for the very empty and unfulfilling ego thought system. And it is that choice we want to forgive ourselves for, with the help of Jesus or the Holy Spirit.

kingdom of god

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

 

ACIM Text Reading & Workbook Lesson for May 1

ACIM Text Reading for May 1

Chapter 14 ~ Teaching for Truth

VI. The Light of Communication

The journey that we undertake together is the exchange of dark for light, of ignorance for understanding. Nothing you understand is fearful. It is only in darkness and in ignorance that you perceive the frightening, and shrink away from it to further darkness. And yet it is only the hidden that can terrify, not for what it is, but for its hidden-ness. The obscure is frightening because you do not understand its meaning. If you did, it would be clear and you would be no longer in the dark. Nothing has hidden value, for what is hidden cannot be shared, and so its value is unknown. The hidden is kept apart, but value always lies in joint appreciation. What is concealed cannot be loved, and so it must be feared.

The quiet light in which the Holy Spirit dwells within you is merely perfect openness, in which nothing is hidden and therefore nothing is fearful. Attack will always yield to love if it is brought to love, not hidden from it. There is no darkness that the light of love will not dispel, unless it is concealed from love’s beneficence. What is kept apart from love cannot share its healing power, because it has been separated off and kept in darkness. The sentinels of darkness watch over it carefully, and you who made these guardians of illusion out of nothing are now afraid of them.

Would you continue to give imagined power to these strange ideas of safety? They are neither safe nor unsafe. They do not protect; neither do they attack. They do nothing at all, being nothing at all. As guardians of darkness and of ignorance look to them only for fear, for what they keep obscure is fearful. But let them go, and what was fearful will be so no longer. Without protection of obscurity only the light of love remains, for only this has meaning and can live in light. Everything else must disappear.

Death yields to life simply because destruction is not true. The light of guiltlessness shines guilt away because, when they are brought together, the truth of one must make the falsity of its opposite perfectly clear. Keep not guilt and guiltlessness apart, for your belief that you can have them both is meaningless. All you have done by keeping them apart is lose their meaning by confusing them with each other. And so you do not realise that only one means anything. The other is wholly without sense of any kind.

You have regarded the separation as a means for breaking your communication with your Father. The Holy Spirit reinterprets it as a means of re-establishing what was not broken, but has been made obscure. All things you made have use to Him, for His most holy purpose. He knows you are not separate from God, but He perceives much in your mind that lets you think you are. All this and nothing else would He separate from you. The power of decision, which you made in place of the power of creation, He would teach you how to use on your behalf. You who made it to crucify yourself must learn of Him how to apply it to the holy cause of restoration.

You who speak in dark and devious symbols do not understand the language you have made. It has no meaning, for its purpose is not communication, but rather the disruption of communication. If the purpose of language is communication, how can this tongue mean anything? Yet even this strange and twisted effort to communicate through not communicating holds enough of love to make it meaningful if its interpreter is not its maker. You who made it are but expressing conflict, from which the Holy Spirit would release you. Leave what you would communicate to Him. He will interpret it to you with perfect clarity, for He knows with Whom you are in perfect communication.

You know not what you say, and so you know not what is said to you. Yet your Interpreter perceives the meaning in your alien language. He will not attempt to communicate the meaningless. But He will separate out all that has meaning, dropping off the rest and offering your true communication to those who would communicate, as truly with you. You speak two languages at once, and this must lead to unintelligibility. Yet if one means nothing and the other everything, only that one is possible for purposes of communication. The other but interferes with it.

The Holy Spirit’s function is entirely communication. He therefore must remove whatever interferes with communication in order to restore it. Therefore, keep no source of interference from His sight, for He will not attack your sentinels. But bring them to Him and let His gentleness teach you that, in the light, they are not fearful, and cannot serve to guard the dark doors behind which nothing at all is carefully concealed. We must open all doors and let the light come streaming through. There are no hidden chambers in God’s temple. Its gates are open wide to greet His Son. No one can fail to come where God has called him, if he close not the door himself upon his Father’s welcome.

***

ACIM Workbook Lesson for May 1

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 #569: In Kenneth’s commentary on the Text of A Course in Miracles (Chapter 12), he states the following: “I interpret your attack on me as unjustified, which secretly means I know it is justified because I attacked you first, in my mind.” Would you please clarify this dynamic?

A: Any interpretation our mind joined with the ego gives to external circumstances inevitably implies a belief in its opposite as well, because the ego thought system is a dualistic system predicated on the belief in opposition. Whatever we experience consciously is only half of the oppositional “whole” that the ego has split apart through projection to make differences and attack real. And so we do not recognize that the two halves are really the same (T.6.II.1,2,3; T.27.II.12,13,14).

Because of the dynamic of projection, I can only see attack in you if I have first seen it within myself. In fact, metaphysically, you exist solely as the projection of my attack thoughts so that I do not have to accept responsibility for them myself. My anger at you for your “unjustified” attack is merely the defense against the unconscious guilt over my self-accusation that I am the attacker, deserving of punishment and attack in return. The paradoxical nature of the ego thought system is such that whatever I protest most vociferously about against you is always a projection of what I secretly believe about myself — that is always the case, with no exceptions (T.6.in.1). And that is one of the uncompromising teachings of the Course that makes it so difficult for students to accept, if not in principle, certainly in practice.

In reality, from the Holy Spirit’s perspective, neither ego interpretation — about you or about myself — is true. The Holy Spirit does not take sides but rather first helps us to recognize that both halves are the same — my brother and I are one. And then He dismisses both interpretations as false because they are based on the faulty premise that separation, differences, and attack are real (T.5.VI.10; T22.VI.12,13; T.27.II.15,16). In other words, the oppositional “whole” of the attacking ego is an illusion, so no matter how it is sliced, nothing real or true can follow from it.