A Course in Miracles Text Reading & Workbook Lesson for June 13, 2019

ACIM Text Reading for June 13

Chapter 19 ~ The Attainment of Peace

II. Sin versus Error

It is essential that error be not confused with sin, and it is this distinction that makes salvation possible. For error can be corrected, and the wrong made right. But sin, were it possible, would be irreversible. The belief in sin is necessarily based on the firm conviction that minds, not bodies, can attack. And thus the mind is guilty, and will forever so remain unless a mind not part of it can give it absolution. Sin calls for punishment as error for correction, and the belief that punishment is correction is clearly insane.

Sin is not an error, for sin entails an arrogance which the idea of error lacks. To sin would be to violate reality, and to succeed. Sin is the proclamation that attack is real and guilt is justified. It assumes the Son of God is guilty, and has thus succeeded in losing his innocence and making himself what God created not. Thus is creation seen as not eternal, and the Will of God open to opposition and defeat. Sin is the grand illusion underlying all the ego’s grandiosity. For by it God Himself is changed, and rendered incomplete.

The Son of God can be mistaken; he can deceive himself; he can even turn the power of his mind against himself. But he cannot sin. There is nothing he can do that would really change his reality in any way, nor make him really guilty. That is what sin would do, for such is its purpose. Yet for all the wild insanity inherent in the whole idea of sin, it is impossible. For the wages of sin is death, and how can the immortal die?

A major tenet in the ego’s insane religion is that sin is not error but truth, and it is innocence that would deceive. Purity is seen as arrogance, and the acceptance of the self as sinful is perceived as holiness. And it is this doctrine that replaces the reality of the Son of God as his Father created him, and willed that he be forever. Is this humility? Or is it, rather, an attempt to wrest creation away from truth, and keep it separate?

Any attempt to reinterpret sin as error is always indefensible to the ego. The idea of sin is wholly sacrosanct to its thought system, and quite unapproachable except with reverence and awe. It is the most ‘holy’ concept in the ego’s system; lovely and powerful, wholly true, and necessarily protected with every defence at its disposal. For here lies its ‘best’ defence, which all the others serve. Here is its armour, its protection, and the fundamental purpose of the special relationship in its interpretation.

It can indeed be said the ego made its world on sin. Only in such a world could everything be upside down. This is the strange illusion that makes the clouds of guilt seem heavy and impenetrable. The solidness that this world’s foundation seems to have is found in this. For sin has changed creation from an Idea of God to an ideal the ego wants; a world it rules, made up of bodies, mindless and capable of complete corruption and decay. If this is a mistake, it can be undone easily by truth. Any mistake can be corrected, if truth be left to judge it. But if the mistake is given the status of truth, to what can it be brought? The ‘holiness’ of sin is kept in place by just this strange device. As truth it is inviolate, and everything is brought to it for judgement. As a mistake, it must be brought to truth. It is impossible to have faith in sin, for sin is faithlessness. Yet it is possible to have faith that a mistake can be corrected.

There is no stone in all the ego’s embattled citadel that is more heavily defended than the idea that sin is real; the natural expression of what the Son of God has made himself to be, and what he is. To the ego, this is no mistake. For this is its reality; this is the ‘truth’ from which escape will always be impossible. This is his past, his present and his future. For he has somehow managed to corrupt his Father, and change His Mind completely. Mourn, then, the death of God, Whom sin has killed! And this would be the ego’s wish, which in its madness it believes it has accomplished.

Would you not rather that all this be nothing more than a mistake, entirely correctable, and so easily escaped from that its whole correction is like walking through a mist into the sun? For that is all it is. Perhaps you would be tempted to agree with the ego that it is far better to be sinful than mistaken. Yet think you carefully before you allow yourself to make this choice. Approach it not lightly, for it is the choice of hell or Heaven.

***

ACIM Workbook Lesson for June 13

Lesson 159

I give the miracles I have received.

1. No one can give what he has not received. To give a thing requires first you have it in your own possession. Here the laws of Heaven and the world agree. But here they also separate. The world believes that to possess a thing, it must be kept. Salvation teaches otherwise. To give is how to recognize you have received. It is the proof that what you have is yours.

2. You understand that you are healed when you give healing. You accept forgiveness as accomplished in yourself when you forgive. You recognize your brother as yourself, and thus do you perceive that you are whole. There is no miracle you cannot give, for all are given you. Receive them now by opening the storehouse of your mind where they are laid, and giving them away.

3. Christ’s vision is a miracle. It comes from far beyond itself, for it reflects eternal love and the rebirth of love which never dies, but has been kept obscure. Christ’s vision pictures Heaven, for it sees a world so like to Heaven that what God created perfect can be mirrored there. The darkened glass the world presents can show but twisted images in broken parts. The real world pic­tures Heaven’s innocence.

4. Christ’s vision is the miracle in which all miracles are born. It is their source, remaining with each miracle you give, and yet remaining yours. It is the bond by which the giver and receiver are united in extension here on earth, as they are one in Heaven. Christ beholds no sin in anyone. And in His sight the sinless are as one. Their holiness was given by His Father and Himself.

5. Christ’s vision is the bridge between the worlds. And in its power can you safely trust to carry you from this world into one made holy by forgiveness. Things which seem quite solid here are merely shadows there; transparent, faintly seen, at times forgot, and never able to obscure the light that shines beyond them. Holiness has been restored to vision, and the blind can see.

6. This is the Holy Spirit’s single gift; the treasure house to which you can appeal with perfect certainty for all the things that can contribute to your happiness. All are laid here already. All can be received but for the asking. Here the door is never locked, and no one is denied his least request or his most urgent need. There is no sickness not already healed, no lack unsatisfied, no need unmet within this golden treasury of Christ.

7. Here does the world remember what was lost when it was made. For here it is repaired, made new again, but in a different light. What was to be the home of sin becomes the center of redemption and the hearth of mercy, where the suffering are healed and welcome. No one will be turned away from this new home, where his salvation waits. No one is stranger to him. No one asks for anything of him except the gift of his acceptance of his welcoming.

8. Christ’s vision is the holy ground in which the lilies of forgive­ness set their roots. This is their home. They can be brought from here back to the world, but they can never grow in its unnourishing and shallow soil. They need the light and warmth and kindly care Christ’s charity provides. They need the love with which He looks on them. And they become His messengers, who give as they received.

9. Take from His storehouse, that its treasures may increase. His lilies do not leave their home when they are carried back into the world. Their roots remain. They do not leave their source, but carry its beneficence with them, and turn the world into a garden like the one they came from, and to which they go again with added fragrance. Now are they twice blessed. The messages they brought from Christ have been delivered, and returned to them. And they return them gladly unto Him.

10. Behold the store of miracles set out for you to give. Are you not worth the gift, when God appointed it be given you? Judge not God’s Son, but follow in the way He has established. Christ has dreamed the dream of a forgiven world. It is His gift, whereby a sweet transition can be made from death to life; from hopelessness to hope. Let us an instant dream with Him. His dream awakens us to truth. His vision gives the means for a return to our unlost and everlasting sanctity in God.

***

ACIM Q & A for Today

Q) What should one say to a stranger, family member, or friend who asks what A Course in Miracles is?

A) Basically, there is no wrong or right way to answer this question, whether it be a stranger, family member, or friend that is asking about the Course.  Ultimately, everyone must go within and try to get the ego self out of the way, and then ask for help in how to respond. Specifically, one should pay careful attention to any of the various forms of ego specialness that would interfere in speaking to others about A Course in Miracles. These include: 1) feeling oneself to be important because one is associated with such a spiritually advanced teaching that comes from Jesus himself, and therefore one wants the listeners to be impressed, if not depressed because they are not Course students; 2) discomfort related to the figure of Jesus, both as the author of A Course in Miracles as well as its central figure; and 3) discomfort related to the Course itself — its religious and distinctively Christian and patriarchal language, not to mention its radical teachings which include the key metaphysical principle that God did not create the physical or material universe.

Therefore, while there are no correct or incorrect words to use in talking about A Course in Miracles, there is a correct way to proceed. And this entails asking Jesus or the Holy Spirit for help in getting one’s ego out of the way so that the most loving words will flow through us. In truly letting Them be the Guides for speaking, one can be sure that the Course’s integrity will be maintained, and at the same time one is free to be sensitive to the needs and level of understanding of the person being spoken to. Here, as elsewhere, we can see that the process is always the same, regardless of the specific situation. That is why Jesus repeatedly speaks of his Course as being simple.

You but mistake interpretation

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A Course in Miracles Text Reading & Workbook Lesson for July 5th

ACIM Text Reading for July 5th

Chapter 19 ~ The Attainment of Peace

II. Sin versus Error

It is essential that error be not confused with sin, and it is this distinction that makes salvation possible. For error can be corrected, and the wrong made right. But sin, were it possible, would be irreversible. The belief in sin is necessarily based on the firm conviction that minds, not bodies, can attack. And thus the mind is guilty, and will forever so remain unless a mind not part of it can give it absolution. Sin calls for punishment as error for correction, and the belief that punishment is correction is clearly insane.

Sin is not an error, for sin entails an arrogance which the idea of error lacks. To sin would be to violate reality, and to succeed. Sin is the proclamation that attack is real and guilt is justified. It assumes the Son of God is guilty, and has thus succeeded in losing his innocence and making himself what God created not. Thus is creation seen as not eternal, and the Will of God open to opposition and defeat. Sin is the grand illusion underlying all the ego’s grandiosity. For by it God Himself is changed, and rendered incomplete.

The Son of God can be mistaken; he can deceive himself; he can even turn the power of his mind against himself. But he cannotsin. There is nothing he can do that would really change his reality in any way, nor make him really guilty. That is what sin would do, for such is its purpose. Yet for all the wild insanity inherent in the whole idea of sin, it is impossible. For the wages of sin isdeath, and how can the immortal die?

A major tenet in the ego’s insane religion is that sin is not error but truth, and it is innocence that would deceive. Purity is seen as arrogance, and the acceptance of the self as sinful is perceived as holiness. And it is this doctrine that replaces the reality of the Son of God as his Father created him, and willed that he be forever. Is this humility? Or is it, rather, an attempt to wrest creation away from truth, and keep it separate?

Any attempt to reinterpret sin as error is always indefensible to the ego. The idea of sin is wholly sacrosanct to its thought system, and quite unapproachable except with reverence and awe. It is the most ‘holy’ concept in the ego’s system; lovely and powerful, wholly true, and necessarily protected with every defence at its disposal. For here lies its ‘best’ defence, which all the others serve. Here is its armour, its protection, and the fundamental purpose of the special relationship in its interpretation.

It can indeed be said the ego made its world on sin. Only in such a world could everything be upside down. This is the strange illusion that makes the clouds of guilt seem heavy and impenetrable. The solidness that this world’s foundation seems to have is found in this. For sin has changed creation from an Idea of God to an ideal the ego wants; a world it rules, made up of bodies, mindless and capable of complete corruption and decay. If this is a mistake, it can be undone easily by truth. Any mistake can be corrected, if truth be left to judge it. But if the mistake is given the status of truth, to what can it be brought? The ‘holiness’ of sin is kept in place by just this strange device. As truth it is inviolate, and everything is brought to it for judgement. As a mistake, it must be brought to truth. It is impossible to have faith in sin, for sin is faithlessness. Yet it is possible to have faith that a mistake can be corrected.

There is no stone in all the ego’s embattled citadel that is more heavily defended than the idea that sin is real; the natural expression of what the Son of God has made himself to be, and what he is. To the ego, this is no mistake. For this is its reality; this is the ‘truth’ from which escape will always be impossible. This is his past, his present and his future. For he has somehow managed to corrupt his Father, and change His Mind completely. Mourn, then, the death of God, Whom sin has killed! And this would be the ego’s wish, which in its madness it believes it has accomplished.

Would you not rather that all this be nothing more than a mistake, entirely correctable, and so easily escaped from that its whole correction is like walking through a mist into the sun? For that is all it is. Perhaps you would be tempted to agree with the ego that it is far better to be sinful than mistaken. Yet think you carefully before you allow yourself to make this choice. Approach it not lightly, for it is the choice of hell or Heaven.

***

ACIM Workbook Lesson for July 5th

Lesson 169

By grace I live. By grace I am released.

Grace is an aspect of the Love of God which is most like the state prevailing in the unity of truth. It is the world’s most lofty aspiration, for it leads beyond the world entirely. It is past learning, yet the goal of learning, for grace cannot come until the mind prepares itself for true acceptance. Grace becomes inevitable instantly in those who have prepared a table where it can be gently laid and willingly received; an altar clean and holy for the gift.

Grace is acceptance of the Love of God within a world of seeming hate and fear. By grace alone the hate and fear are gone, for grace presents a state so opposite to everything the world contains, that those whose minds are lighted by the gift of grace can not believe the world of fear is real.

Grace is not learned. The final step must go beyond all learning. Grace is not the goal this course aspires to attain. Yet we prepare for grace in that an open mind can hear the Call to waken. It is not shut tight against God’s Voice. It has become aware that there are things it does not know, and thus is ready to accept a state completely different from experience with which it is familiarly at home.

We have perhaps appeared to contradict our statement that the revelation of the Father and the Son as One has been already set. But we have also said the mind determines when that time will be, and has determined it. And yet we urge you to bear witness to the Word of God to hasten the experience of truth, and speed its advent into every mind that recognizes truth’s effects on you.

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 that it is now aware of something not itself. It has united with its Source. And like its Source Itself, it merely is.

We cannot speak nor write nor even think of this at all. It comes to every mind when total recognition that its will is God’s has been completely given and received completely. It returns the mind into the endless present, where the past and future cannot be conceived. It lies beyond salvation; past all thought of time, forgiveness and the holy face of Christ. The Son of God has merely disappeared into his Father, as his Father has in him. The world has never been at all. Eternity remains a constant state.

This is beyond experience we try to hasten. Yet forgiveness, taught and learned, brings with it the experiences which bear witness that the time the mind itself determined to abandon all but this is now at hand. We do not hasten it, in that what you will offer was concealed from Him Who teaches what forgiveness means.

All learning was already in His Mind, accomplished and complete. He recognized all that time holds, and gave it to all minds that each one might determine, from a point where time was ended, when it is released to revelation and eternity. We have repeated several times before that you but make a journey that is done.

For oneness must be here. Whatever time the mind has set for revelation is entirely irrelevant to what must be a constant state, forever as it always was; forever to remain as it is now. We merely take the part assigned long since, and fully recognized as perfectly fulfilled by Him Who wrote salvation’s script in His Creator’s Name, and in the Name of His Creator’s Son.

There is no need to further clarify what no one in the world can understand. When revelation of your oneness comes, it will be known and fully understood. Now we have work to do, for those in time can speak of things beyond, and listen to words which explain what is to come is past already. Yet what meaning can the words convey to those who count the hours still, and rise and work and go to sleep by them?

Suffice it, then, that you have work to do to play your part. The ending must remain obscure to you until your part is done. It does not matter. For your part is still what all the rest depends on. As you take the role assigned to you, salvation comes a little nearer each uncertain heart that does not beat as yet in tune with God.

Forgiveness is the central theme that runs throughout salvation, holding all its parts in meaningful relationships, the course it runs directed and its outcome sure. And now we ask for grace, the final gift salvation can bestow. Experience that grace provides will end in time, for grace foreshadows Heaven, yet does not replace the thought of time but for a little while.

The interval suffices. It is here that miracles are laid; to be returned by you from holy instants you receive, through grace in your experience, to all who see the light that lingers in your face. What is the face of Christ but his who went a moment into timelessness, and brought a clear reflection of the unity he felt an instant back to bless the world? How could you finally attain to it forever, while a part of you remains outside, unknowing, unawakened, and in need of you as witness to the truth?

Be grateful to return, as you were glad to go an instant, and accept the gifts that grace provided you. You carry them back to yourself. And revelation stands not far behind. Its coming is ensured. We ask for grace, and for experience that comes from grace. We welcome the release it offers everyone. We do not ask for the unaskable. We do not look beyond what grace can give. For this we can give in the grace that has been given us.

Our learning goal today does not exceed this prayer. Yet in the world, what could be more than what we ask this day of Him Who gives the grace we ask, as it was given Him?

By grace I live. By grace I am released.
By grace I give. By grace I will release.

***

ACIM Q & A for Today

Q #1116In the answer to Question #771, you say, “Jesus did not need to forgive those who crucified his body because he was not identified with his body.” In bodies we need to learn to forgive others. The Jesus who appears in the Bible makes the most important quote of his entire career by saying, “Forgive them for they know not what they do.” If he had no need to extend forgiveness to those who attacked his body, then why did he ask for those who had attacked his body to be forgiven? If one claims that this Jesus in his petition for forgiveness in the Bible has nothing to do with the Jesus in A Course in Miracles, then we have completely thrown out the baby with the bath water.

While it is easy to recognize the insanity of this world, one can but wonder at the lack of consistency in conflicting statements made throughout the entire texts. If they were in error or mere figures of speech, the distinction is not usually or clearly drawn for the reader. How can inconsistency be consistent with truth? If a thing is true it must always be true.

A: Ah yes, it can all become so very confusing when we try to understand who really said what when, or when we aren’t clear how to differentiate between what is meant literally and what is meant metaphorically in a writing such as the Course, which is much more like a poem than a scientific treatise.

Perhaps the simplest way to respond to your query would be this. The content of the message of the figure we call Jesus who lived two thousand years ago is the same as the content of the message of the Jesus who speaks to us now from outside time and space through the Course. The forms no doubt are different, for a variety of reasons, including differences in the psychological sophistication of the times then and now. However, it is a completely separate question as to whether Jesus’ followers, especially those who attempted to put his good news down in writing two thousand years ago, truly understood his message of love and forgiveness. From the Course’s perspective, if we accept its words as coming from the same source as the Jesus who appeared two thousand years ago in Palestine, the accuracy of the New Testament and its gospels as reports on Jesus’ words and teachings is debatable. Jesus’ followers’ recollections of his message, or what they heard second and third hand from others (ever played the game of “telephone’?), were no doubt distorted by the projections of their own egos.

Jesus comments very explicitly on these distortions in the text:

      “The message of the crucifixion is perfectly clear: Teach only love, for that is what you are .

      “If you interpret the crucifixion in any other way, you are using it as a weapon for assault rather than as the call for peace for which it was intended. The Apostles often misunderstood it, and for the same reason that anyone misunderstands it. Their own imperfect love made them vulnerable to projection, and out of their own fear they spoke of the “wrath of God” as His retaliatory weapon. Nor could they speak of the crucifixion entirely without anger, because their sense of guilt had made them angry.

      “These are some of the examples of upside-down thinking in the New Testament, although its gospel is really only the message of love. If the Apostles had not felt guilty, they never could have quoted me as saying, ‘I come not to bring peace but a sword.’ This is clearly the opposite of everything I taught. Nor could they have described my reactions to Judas as they did, if they had really understood me. I could not have said, ‘Betrayest thou the Son of man with a kiss?’ unless I believed in betrayal. The whole message of the crucifixion was simply that I did not. The ‘punishment’ I was said to have called forth upon Judas was a similar mistake. Judas was my brother and a Son of God, as much a part of the Sonship as myself. Was it likely that I would condemn him when I was ready to demonstrate that condemnation is impossible?

      “As you read the teachings of the Apostles, remember that I told them myself that there was much they would understand later, because they were not wholly ready to follow me at the time ” (T.6.I.13;14;15;16:1) .

So you’re going to make yourself crazy if you attempt to reconcile the teachings of the Course with what Jesus’ followers two thousand years ago wrote about what they thought he had said and taught and done. The statement you repeat above as attributed to Jesus by the gospel writers at his crucifixion, if taken literally, would undermine the whole foundation upon which the Course’s teachings on forgiveness rest. If Jesus had believed there was anything to forgive, he would have been making sin real and his request to the Father would be what Jesus in “The Song of Prayer” pamphlet refers to as forgiveness-to-destroy (S.2.I,II) . Jesus in the Course does provide an alternative interpretation of this gospel statement that clearly provides a correction for its original intent: “Miracle-minded forgiveness is only correction. It has no element of judgment at all. The statement ‘Father forgive them for they know not what they do’ in no way evaluates what they do. It is an appeal to God to heal their minds. There is no reference to the outcome of the error. That does not matter” (T.2.V.A.16) .

Now if you feel more drawn to the stories and quotations attributed to Jesus in the New Testament than to his words in the Course, then perhaps the Course is not your path. You are the only one who can decide that. But if the Course is your path, you’ll want to stay focused on its content and not get lost in the ego’s hairsplitting over discrepancies and contradictions. Jesus emphasizes this near the end of the Course:

“This is not a course in philosophical speculation, nor is it concerned with precise terminology. It is concerned only with Atonement, or the correction of perception….

      “All terms are potentially controversial, and those who seek controversy will find it. Yet those who seek clarification will find it as well. They must, however, be willing to overlook controversy, recognizing that it is a defense against truth in the form of a delaying maneuver…. A universal experience is not only possible but necessary. It is this experience toward which the course is directed. Here alone consistency becomes possible because here alone uncertainty ends.

      “This course remains within the ego framework, where it is needed…. Therefore it uses words, which are symbolic, and cannot express what lies beyond symbols. … The course is simple . It has one function [ forgiveness ]and one goal [ peace ]. Only in that does it remain wholly consistent because only that can be consistent” C.in.1:1,2; 2:1,2,3,5,6,7; 3:1,3,8,9,10 ).

Finally, in response to your concluding comment: A thing, including the Course, as well as the Bible, can never be true. The content underlying the words can reflect the truth, but the words themselves are not the truth. Teachings can only point to the truth, which is beyond all words and symbols.

For further discussion on the nature of the Course’s use of symbols, The Message of A Course in Miracles, Part II: Few Choose to Listen, as well as the audiotape and CD set, Duality as Metaphor , can be especially helpful.

hostage or host

ACIM Text Reading & Workbook Lesson for June 15

ACIM Text Reading for June 15

Chapter 19 ~ The Attainment of Peace

II. Sin versus Error

It is essential that error be not confused with sin, and it is this distinction that makes salvation possible. For error can be corrected, and the wrong made right. But sin, were it possible, would be irreversible. The belief in sin is necessarily based on the firm conviction that minds, not bodies, can attack. And thus the mind is guilty, and will forever so remain unless a mind not part of it can give it absolution. Sin calls for punishment as error for correction, and the belief that punishment is correction is clearly insane.

Sin is not an error, for sin entails an arrogance which the idea of error lacks. To sin would be to violate reality, and to succeed. Sin is the proclamation that attack is real and guilt is justified. It assumes the Son of God is guilty, and has thus succeeded in losing his innocence and making himself what God created not. Thus is creation seen as not eternal, and the Will of God open to opposition and defeat. Sin is the grand illusion underlying all the ego’s grandiosity. For by it God Himself is changed, and rendered incomplete.

The Son of God can be mistaken; he can deceive himself; he can even turn the power of his mind against himself. But he cannot sin. There is nothing he can do that would really change his reality in any way, nor make him really guilty. That is what sin would do, for such is its purpose. Yet for all the wild insanity inherent in the whole idea of sin, it is impossible. For the wages of sin is death, and how can the immortal die?

A major tenet in the ego’s insane religion is that sin is not error but truth, and it is innocence that would deceive. Purity is seen as arrogance, and the acceptance of the self as sinful is perceived as holiness. And it is this doctrine that replaces the reality of the Son of God as his Father created him, and willed that he be forever. Is this humility? Or is it, rather, an attempt to wrest creation away from truth, and keep it separate?

Any attempt to reinterpret sin as error is always indefensible to the ego. The idea of sin is wholly sacrosanct to its thought system, and quite unapproachable except with reverence and awe. It is the most “holy” concept in the ego’s system; lovely and powerful, wholly true, and necessarily protected with every defense at its disposal. For here lies its “best” defense, which all the others serve. Here is its armor, its protection, and the fundamental purpose of the special relationship in its interpretation.

It can indeed be said the ego made its world on sin. Only in such a world could everything be upside down. This is the strange illusion that makes the clouds of guilt seem heavy and impenetrable. The solidness that this world’s foundation seems to have is found in this. For sin has changed creation from an Idea of God to an ideal the ego wants; a world it rules, made up of bodies, mindless and capable of complete corruption and decay. If this is a mistake, it can be undone easily by truth. Any mistake can be corrected, if truth be left to judge it. But if the mistake is given the status of truth, to what can it be brought? The “holiness” of sin is kept in place by just this strange device. As truth it is inviolate, and everything is brought to it for judgment. As a mistake, it must be brought to truth. It is impossible to have faith in sin, for sin is faithlessness. Yet it is possible to have faith that a mistake can be corrected.

There is no stone in all the ego’s embattled citadel that is more heavily defended than the idea that sin is real; the natural expression of what the Son of God has made himself to be, and what he is. To the ego, this is no mistake. For this is its reality; this is the “truth” from which escape will always be impossible. This is his past, his present and his future. For he has somehow managed to corrupt his Father, and change His Mind completely. Mourn, then, the death of God, Whom sin has killed! And this would be the ego’s wish, which in its madness it believes it has accomplished.

Would you not rather that all this be nothing more than a mistake, entirely correctable, and so easily escaped from that its whole correction is like walking through a mist into the sun? For that is all it is. Perhaps you would be tempted to agree with the ego that it is far better to be sinful than mistaken. Yet think you carefully before you allow yourself to make this choice. Approach it not lightly, for it is the choice of hell or Heaven.

***

ACIM Workbook Lesson for June 15

Lesson 166

I am entrusted with the gifts of God.

All things are given you. God’s trust in you is limitless. He knows His Son. He gives without exception, holding nothing back that can contribute to your happiness. And yet, unless your will is one with His, His gifts are not received. But what would make you think there is another will than His?

Here is the paradox that underlies the making of the world. This world is not the Will of God, and so it is not real. Yet those who think it real must still believe there is another will, and one that leads to opposite effects from those He wills. Impossible indeed; but every mind that looks upon the world and judges it as certain, solid, trustworthy and true believes in two creators; or in one, himself alone. But never in one God.

The gifts of God are not acceptable to anyone who holds such strange beliefs. He must believe that to accept God’s gifts, however evident they may become, however urgently he may be called to claim them as his own, is to be pressed to treachery against himself. He must deny their presence, contradict the truth, and suffer to preserve the world he made.

Here is the only home he thinks he knows. Here is the only safety he believes that he can find. Without the world he made is he an outcast; homeless and afraid. He does not realize that it is here he is afraid indeed, and homeless, too; an outcast wandering so far from home, so long away, he does not realize he has forgotten where he came from, where he goes, and even who he really is.

Yet in his lonely, senseless wanderings, God’s gifts go with him, all unknown to him. He cannot lose them. But he will not look at what is given him. He wanders on, aware of the futility he sees about him everywhere, perceiving how his little lot but dwindles, as he goes ahead to nowhere. Still he wanders on in misery and poverty, alone though God is with him, and a treasure his so great that everything the world contains is valueless before its magnitude.

He seems a sorry figure; weary, worn, in threadbare clothing, and with feet that bleed a little from the rocky road he walks. No one but has identified with him, for everyone who comes here has pursued the path he follows, and has felt defeat and hopelessness as he is feeling them. Yet is he really tragic, when you see that he is following the way he chose, and need but realize Who walks with him and open up his treasures to be free?

This is your chosen self, the one you made as a replacement for reality. This is the self you savagely defend against all reason, every evidence, and all the witnesses with proof to show this is not you. You heed them not. You go on your appointed way, with eyes cast down lest you might catch a glimpse of truth, and be released from self-deception and set free.

You cower fearfully lest you should feel Christ’s touch upon your shoulder, and perceive His gentle hand directing you to look upon your gifts. How could you then proclaim your poverty in exile? He would make you laugh at this perception of yourself. Where is self-pity then? And what becomes of all the tragedy you sought to make for him whom God intended only joy?

Your ancient fear has come upon you now, and justice has caught up with you at last. Christ’s hand has touched your shoulder, and you feel that you are not alone. You even think the miserable self you thought was you may not be your Identity. Perhaps God’s Word is truer than your own. Perhaps His gifts to you are real. Perhaps He has not wholly been outwitted by your plan to keep His Son in deep oblivion, and go the way you chose without your Self.

God’s Will does not oppose. It merely is. It is not God you have imprisoned in your plan to lose your Self. He does not know about a plan so alien to His Will. There was a need He did not understand, to which He gave an Answer. That is all. And you who have this Answer given you have need no more of anything but this.

Now do we live, for now we cannot die. The wish for death is answered, and the sight that looked upon it now has been replaced by vision which perceives that you are not what you pretend to be. One walks with you Who gently answers all your fears with this one merciful reply, “It is not so.” He points to all the gifts you have each time the thought of poverty oppresses you, and speaks of His Companionship when you perceive yourself as lonely and afraid.

Yet He reminds you still of one thing more you had forgotten. For His touch on you has made you like Himself. The gifts you have are not for you alone. What He has come to offer you, you now must learn to give. This is the lesson that His giving holds, for He has saved you from the solitude you sought to make in which to hide from God. He has reminded you of all the gifts that God has given you. He speaks as well of what becomes your will when you accept these gifts, and recognize they are your own.

The gifts are yours, entrusted to your care, to give to all who chose the lonely road you have escaped. They do not understand they but pursue their wishes. It is you who teach them now. For you have learned of Christ there is another way for them to walk. Teach them by showing them the happiness that comes to those who feel the touch of Christ, and recognize God’s gifts. Let sorrow not tempt you to be unfaithful to your trust.

Your sighs will now betray the hopes of those who look to you for their release. Your tears are theirs. If you are sick, you but withhold their healing. What you fear but teaches them their fears are justified. Your hand becomes the giver of Christ’s touch; your change of mind becomes the proof that who accepts God’s gifts can never suffer anything. You are entrusted with the world’s release from pain.

Betray it not. Become the living proof of what Christ’s touch can offer everyone. God has entrusted all His gifts to you. Be witness in your happiness to how transformed the mind becomes which chooses to accept His gifts, and feel the touch of Christ. Such is your mission now. For God entrusts the giving of His gifts to all who have received them. He has shared His joy with you. And now you go to share it with the world.

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ACIM Q & A for Today

Q #946: It’s my understanding that in A Course in Miracles , Jesus is speaking to our mind not to our brain. It’s also my understanding that there is only one mind. So how can we collectively do anything if there is only one mind and we don’t exist? For example, how do we collectively dream a tsunami or any other disaster such as war?

A: To answer your questions, let’s start by thinking about how nighttime dreams work. In nighttime dreams, there seem to be various people interacting with each other. But when you wake up, you realize that it was all going on inside your head. All the characters in your dream were created, scripted, and directed by your imagination. No matter how many characters appeared, or how real they seemed, in the morning you open your eyes and find that there is still only one of you.

Similarly, A Course in Miracles makes it clear that in reality, outside of this dream of time and space, we remain in Heaven as a “Oneness joined as One” (T.25.I.7). Unfortunately, we have covered this truth over with several layers of illusion, making it virtually impossible for us to understand how this could be so. But the Course helps us understand it by explaining that it all began with one thought of separation. That thought seemed to birth a mind that was separate from its Creator — a state the mind found both thrilling and terrifying. These feelings pushed the one mind to fall more deeply asleep, seeming to fragment into billions of pieces and wind up in this world of multiplicity. But each fragment, born of a single thought, retained the entire thought system of the one mind from which it came. And so, as fragments, we can have individual (and quite different) experiences of being in this world. Yet, fragmented from the same Source, we share an experience of how this world works, and the events that take place within it.

You are correct that in the Course, Jesus is addressing our mind not our brain. But he is not appealing to the one mind which, being already one, does not need the message of the Course. Instead, Jesus speaks to our individual split minds. As the Course makes clear, each of us has three parts to our mind: the ego, the Holy Spirit, and the decision maker, which chooses between the two. Jesus’ purpose in writing his course was to remind us that we can shift from the ego to the Holy Spirit as our internal Teacher. And so he is really speaking to the decision making part of our mind because that is the part that can make the shift. Like the one mind, the decision maker is outside of time and space. But the choices the decision maker makes determine whether we will use this dream world as a prison or as a classroom for awakening to our true home in Heaven.

When the decision maker chooses the Holy Spirit, we automatically begin to reflect the oneness of Heaven in our thoughts, words, and actions. This is because, as the Course says, ” It is the Holy Spirit’s function to teach you how this oneness is experienced, what you must do that it can be experienced, and where you should go to do it” (T.25.I.6:4). And so the process the Course lays out for us is really one of gradually awakening to our oneness. At the very end of the journey, we will find that even the one mind is an illusion as we at last accept that “nowhere does the Father end [and] the Son begin as something separate from Him” (W.pI.132.12:4).

For a related discussion about the paradox of one mind and separate consciousness, please see Question #127: If there is only one Mind, why do I perceive myself as unique?


Q #947: A Course in Miracles tells me to withdraw from my ego goals, that the ego self is not my real self, and that to disengage from the ego is the only road to peace and joy. I want to do this, but I also want the money. How do I reconcile the two?

A: We will answer your question, but whom should we bill for the service? 🙂

Seriously, though, believe it or not, you do not have to reconcile the two. The Course does not ask us to give up anything we are still attached to. In fact, it states, “It would indeed be strange if you were asked to go beyond all symbols of the world…You have need to use the symbols of the world a while” (W.pI.184.9:1,2). Certainly money is one of the most potent symbols in this world. The fact that you have a special relationship with it hardly places you in a unique position. But the fact that you are willing to be honest about it gives you a wonderful opportunity to do what the Course actually advises. That means inviting the Holy Spirit to simply look at it with you. In other words, ask Him to help you watch all your financial transactions without judging or justifying them.

Remember that the Course tells us “the Holy Spirit uses special relationships, which you have chosen to support the ego, as learning experiences that point to truth. Under His teaching, every relationship becomes a lesson in love” (T.15.V.4:5). So you do not want to give up special relationships because they are the very things the Holy Spirit can use to heal your mind. Where there is a special relationship (in other words, a history of the ego running the show), there is always the presence of guilt and fear. And that certainly describes the feelings most of us have – – consciously or unconsciously — around money. So the first lesson in love the Holy Spirit might give you about money could be to have compassion for your own fear-based attachment to it. And since guilt and fear are the ego’s bread and butter, that is the beginning of withdrawing from the ego. As that happens, you will gradually find yourself feeling a greater sense of ease around money, regardless of what is happening externally.

So to summarize: When it comes to switching from the ego to the Holy Spirit, you do not have to make any withdrawals until you lose interest. And when you cannot find your balance, let Jesus reconcile the difference.

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