Ethers and Gods

Ethers and Gods

A reader asked for clarification about what kind of bodies are taken by the inhabitants of Shamballa.

One must remember that DK often calls the etheric body the true physical body. He says he calls it such because it is created on a true principle whereas the dense physical is not.

There are seven levels of matter on the physical plane. Three we acknowledge are solid, liquid and gaseous. There are four above the gaseous, which are not normally visible.

In addition the states in the higher planes are often called ethers so when one talks of ethers it can refer to one of many.

Sanat Kumara laid the foundations of Shamballa here 23 million years ago and incarnated as the first self-conscious man in the physical 18 million years ago. Since then he has dwelled in a high-grade physical etheric body. Of this DK writes:

“Sanat Kumara and His Pupils are in physical form, but have not taken dense physical bodies. They work on the vital etheric levels, and dwell in etheric bodies. Shamballa, where They dwell, exists in physical matter as do the Kumaras, but it is matter of the higher ethers of the physical plane, and only when man has developed etheric vision will the mystery lying beyond the Himalayas be revealed.”  Treatise on Cosmic Fire, Page 753

We humans have a lower grade etheric body, which interplays with the dense physical and creates our waking consciousness. Technically, you could say that our consciousness is in the wholeness of our dense physical and etheric bodies.

Question: Is the Ancient of Days overshadowing disciples?


The only individual he might be presently overshadowing would be the Christ himself – for he is the mediator between God and man. Sanat Kumara’s body is of a much higher vibration than our etheric vehicles and we could only see his physical form through the dream state or transfiguration where our vibration is altered.

If he desired he could approach a disciple on the mental plane, but this is usually left up to the Masters.

He loosely overshadows all life on the entire planet by merging his consciousness with the Spirit of the earth and can tune into any one point at will. Nothing of importance escapes his attention.

Question: What would be the current situation of the early disciples of Jesus?

These early disciples would definitely be working with the Christ in some capacity today whether in or out of incarnation.

An LDS reader compiled the similarities between some of the more  controversial teachings of Joseph Smith  ad those of DK. Here is his list:

  1. Men are Gods, co-eternal with the God of this planet.
  2. There is a God above the Christ appointed to this earth before it was populated.
  3. The First man was this God who came from another planet.
  4. Our God was born as a mortal human and overcame all things in another system far back in time.
  5. The Christ is an office, but the light of Christ is in each of us.
  6. Free agency is the battleground of the Light and Dark Brothers.
  7. All beings, even Satan, or the dark brothers, are brothers of Christ as well as you and I but are on different paths.
  8. The God of this earth is in the form of a man.
  9. Christ is currently in a physical body.
  10. He never had a beginning and will never have an end.
  11. Revelation continues and has never ceased.
  12. The Masonic order was inspired, but is corrupted and will be restored to usefulness.
  13. Man was on the earth before the beginning of Biblical history 6000 years ago.
  14. The power behind symbols and ritual.
  15. Both taught eternal progression.

Interesting list. It’s funny that more LDS people are not interested in the Ancient Wisdom.

A reader asked me if we should attack Cuba since I support some wars of liberation.

Where there is an injustice in the world, we must do all in our power to correct it.

Where there is slavery and lack of freedom we must do all in our power to open the prison gates.

Where there is torture, suffering and starvation we must work tirelessly to bring relief.

Each nation, group and individual is limited in what he can do and must assess his situation and work as he can to help.

The United States, or any other country, cannot tackle and solve every injustice in the world, but we should use good judgment and do what we can.

If you are living in comfort and discover that your next-door neighbor beats his kids black and blue regularly and then starves them when they give him a wrong look what would you do?

Would you just sit there and say it is none of your business? Would you wear earplugs at night so you could not hear their screams and remain in ignorant bliss?

I hope not.

We should do all in our power to free the people of Cuba and every other nation where there is oppression. Right now, we are stretched as thin as is prudent as far as military force is concerned, but we should always remain vigilant about assisting other nations in obtaining their freedom, but always using good judgment and at the probable end result. The good guys are the ones who do not make the first aggression.

“And he shall judge among many people, and rebuke strong nations afar off.” Micah 4:3

Rebuke here comes from the Hebrew YAKACH and more literally means to “make right” or “correct.”

The United States has followed this path and corrected strong nations afar off. We have changed Germany, Italy. South Korea and Japan from dictatorships to democracies and now we have the chance to do it with other nations as the opportunity permits. Freedom should be spread as far and as wide as we have strength – and of course this path must be pursued with good judgment.

“Sanity calms, but madness is more interesting.” John Russell

Nov 19, 2004

Copyright by J J Dewey

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ACIM Conversations, Part 19

ACIM Conversations, Part 19
The Ego and the True Self

Student: In our last conversation we established that the Course teaches that the self exists independent of the ego, but it seems that this self is merely interpreted differently here on earth, under the domain of the ego, than it is in heaven.

Teacher: Indeed. And what do you perceive that difference to be?

Student: Under the ego the self is seen as a separate life living in isolation from other lives. In heaven the self is seen as a part of a greater whole and identifies with that whole which we call the Sonship.

Teacher: You are in harmony with the Course here which states this about the self of the ego: “The ego’s goal is quite explicitly ego autonomy. From the beginning, then, its purpose is to be separate, sufficient unto itself and independent of any power except its own. This is why it is the symbol of separation.”  T-11.V.4

Now read what the Course says about differences between the two selves:

Student: “The one created by his Father is wholly Self-encompassing and Self-extending. The one he made is wholly self-destructive and self-limiting.” T-20.VI.1

Teacher: Here’s another difference:

Student: “To be egocentric is to be dis-spirited, but to be Self-centered in the right sense is to be inspired or in spirit.”

Sounds like our true self just realizes he is not alone and understands who he is.

Teacher: Yes, and when this happens, we are told that “you would be, gaining, not losing, a sense of Self.” T-18.VI.13

Student: I like that as all that is in me recoils from the idea that my self will be no more after I wake up.

Teacher: The beauty of waking up is that you do not discover that your self does not exist, but that your true self is much greater than you realized because you, as a unique part of the Sonship, identify with the whole:

“You are one Self, united with your Creator, at one with every aspect of creation, and limitless in power and in peace.” W-pI.95.10

Instead of seeing ourselves this way we are told that we had a misguided “plan to lose your Self.” W-pI.166.10

Student: It sounds like the real problem is not that of having a self, but that we lost the knowledge of what the real self is.

Teacher: Yes, we are told that the ego is “A concept of the self is made by you. It bears no likeness to yourself at all.” T-31.V.2 Instead, “Christ is God’s Son as He created Him. He is the Self we share, uniting us with one another, and with God as well.” W-pII.6.1

Student: So when I wake up I will not find that my self does not exist, but that it is much greater than I realized. That sounds much better than waking up to nonexistence and non-duality, which doesn’t even make sense.

Teacher: To understand think of how you feel when you wake up from a dream. Do you feel like your self in the dream has vanished?

Student: No. I still feel like I am the same self that was in the dream.

Teacher: And what is the difference between your dream self and waking self?

Student: The waking self is more aware. There seems to be a conscious part of my mind missing in the dream.

Teacher: And here in the greater dream what seems to be missing?

Student: I would say it would be the spiritual or real part of the mind.

Teacher: And when you wake up do you think you will feel you lost something?

Student: If it is like waking up from a night dream, I would have to think it would feel like a gain, not a loss.

Teacher: Does that understanding help dispel the fear of loss when you return to your true home?

Student: It certainly sounds better than myself going into oblivion, as believed by the atheist.

Teacher: Indeed, for many, going into non existence is a more frightening thought than going to an eternal hell. Just consider that if you woke up and found that you were God existing in pure non duality all alone – not having anything or anyone to love and you had to be alone for all eternity. Would not that be the greatest hell one can imagine?

Student: I cringe at that thought. So how do I use the correct understanding of the ego to deal with students who accuse me of being in the ego when I try to think out of the box?

Teacher: You could cite the example of Jesus. Do you think they would agree that he was not controlled by the ego?

Student: Definitely.

Teacher: And would most agree that both his teachings and actions were out of the box in his time?

Student: Don’t think there would be any argument there.

Teacher: You’ll recall the Course compared the ego to the Devil. Do you realize the authorities of the  day made that same comparison toward Jesus?

Student: I know they were certainly threatened by him.

Teacher: When they saw him performing miracles they accused him of working “through Beelzebub the chief of the devils.” Luke 11:15

Student: So that was like saying he was working though the chief of egos. Now I don’t feel so bad about the accusations toward me.

Teacher: So when they saw the devil in Jesus what did they really see?

Student: I suppose it was the devil in themselves projected toward Jesus. But what can I say to those accusing students to make them realize that I am not speaking from the ego, but I see myself speaking in agreement with the Holy Spirit?

Teacher: Is the problem that they seem to think it is your ego making you seek for answers outside the box.

Student: That seems to be the way it is.

Teacher: Here are some quotes that should set them straight, but I wouldn’t bet your mom’s operation money on it.

“Its (the ego) dictates, then, can be summed up simply as: ‘Seek and do not find.’ This is the one promise the ego holds out to you, and the one promise it will keep.” T-12.IV.1

 The ego does not want you to seek and find because “The ego cannot afford to know anything.” T-7.VI.4

“True perception, a state of clarity which the ego, fearful of being judged truly, MUST avoid.” UR T 4 F 13

Student: I like that statement about true clarity for it seems that when I seek to clarify some teachings that I am told that it is my ego speaking and I should cease asking questions. That attitude reminds me of my religious teachers when I was young telling me that I lacked faith for questioning things.

Teacher: Yes. That Seek and do not find thinking of the ego manifests itself in every belief system, even in one as pure as ACIM.

Perhaps it would be helpful to list some differences between the approaches of the Holy Spirit and the ego. First, what does the Course tell us about the ego?

Student: Like you just said; it says to seek and not find so everything questionable remains a mystery.

Teacher: Now read this to see the approach of the Holy Spirit:

Student: “To seek and not to find is hardly joyous. Is this the promise you would keep? The Holy Spirit offers you another promise, and one that will lead to joy. For His promise is always, ‘Seek and you will find,’ and under His guidance you cannot be defeated.” T-12.IV.4

Sounds like the ego wants to avoid the truth but the Holy Spirit wants to help us find it. I think some of my fellow students must have missed this.

Teacher: And what would you say another difference would be?

Student: Some students do not agree with me, but I would say that the Holy Spirit supports logic and reason and the ego does not, though it tries to make you think it does.

Teacher: The Course agrees with you. Read this about the ego:

Student: “Consider what the ego wants defenses for. Always to justify what goes against the truth, flies in the face of reason and makes no sense.” T-22.V.2

Teacher: Now read this concerning the Holy Spirit and reason:

Student: “What reason points to you can see, because the witnesses on its behalf are clear. Only the totally insane can disregard them, and you have gone past this. Reason is a means that serves the Holy Spirit’s purpose in its own right.” T-21.V.7

Teacher: Would you say that seeking truth and using reason is endorsed by the Course?

Student: It certainly seems so.

Teacher: There are many other differences such as the ego separates and the Spirit unites. The ego condemns, the Spirit forgives. The ego encourages negative feelings whereas the Spirit focuses on love and inclusion. The ego judges harshly but the Spirit sees the Christ in us. The ego leads to fear, but the Spirit takes us to peace.

So, when a fellow student accuses you of being in the ego just go through the contrasts in your mind and if you see that you are on the side of the Holy Spirit ask them to justify their accusation.

Student: The other day I was asking some students how they would define what love is and one acted insulted and said that question was from the ego. How should I respond?

Teacher: First realize that the ego does ask questions, but it doesn’t want true answers as you obviously did. Rather than offering him a long explanation, just ask him to explain why he thinks this way. When someone attacks unjustly, they can never explain themselves without revealing flaws in their reasoning. Accusers are generally projecting their own flaws and are afraid to face them. Just make your case and let it go, for accusers rarely change their minds.

Student: I appreciate your comments.

Links to The Mysteries of A Course in Miracles:

Copyright by J J Dewey

Read the Introduction HERE, Read Chapter One HERE. Chapter Two HERE, Chapter Three HERE, Chapter Four HERE, Chapter Five HERE Chapter Six HERE, Chapter Seven HERE, Chapter Eight HERE, Chapter Nine HERE, Chapter Ten HERE, Chapter Eleven HERE, Chapter Twelve HERE, Chapter Thirteen HERE, Chapter Fourteen HERE, Fifteen HERE, Sixteen HERE, Seventeen HERE,       Eighteen HERE, Nineteen HERE, Twenty HERE, Twenty-One HERE, Twenty-Two HERE, Twenty-Three HERE, Twenty-Four HERE, Twenty-Five HERE, Twenty-Six HERE, Twenty-Seven  HERE, Twenty-Eight  HERE, Twenty-Nine HERE, Thirty HERE

ACIM Conversations, Part 1, Part 2, Part 3, Part 4, Part 5, Part 6, Part 7, Part 8, Part 9, Part 10, Part 11, Part 12, Part 13, Part 14, Part 15, Part  16, Part 17, Part 18, Part 19, Part 20, Part 21, Part 22, Part 23, Part 24, Part 25

Index for Original Archives

Index for Recent Posts

Easy Access to All the Writings

For Free Book go HERE and other books HERE

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ACIM Conversations, Part 18

ACIM Conversations, Part 18
Understanding the Ego

Student: Another term that gets used in a wide variety of ways is the ego. Some seem to think that when the ego is gone there will be no self or even parts but we will be just one lone life. Then others use the ego to dismiss any statement with which they disagree.

Teacher: How do they do that?

Student: When I say something that runs contrary to their mindset, they tell me I am speaking from the ego – as if they have risen above it and taking the superior position that is beyond challenge.

Teacher: That dismissive attitude is not unique to ACIM students but found in every belief system. For instance, a fundamentalist Christian may tell his questioning friend to not consider certain teachings or read certain books as God would be offended and they are entering the devil’s domain.

Student: Yeah, I get that feeling sometimes with Course students when I think out of the box – that Jesus would be offended with the wrong questions.

Teacher: We have the same problem with talking about the ego as we did forgiveness in our last discussion. The Course does not start us out with a clear and concise definition. I personally had to go through it three or four times before I had a clear idea of what the Course actually meant when talking about it.

Student: I’ve only gone through it once so I am still a little confused on the subject myself. I’ll be interested in hearing your thoughts.

Teacher: First let us again check with the standard definition. Care to look it up?

Student: I’ll use the Oxford dictionary again. It says the ego is that part of the mind “responsible for reality testing and a sense of personal identity.”

Teacher: The sense of personal identity is the key phrase there, but in ACIM there are two entities that tell us what reality is. And what would they be?

Student: The ego certainly does though incorrectly.

Teacher: And what source reveals it correctly?

Student: That would be the Holy Spirit.

Teacher: The general sense of personal identity, or self, is the common feeling of what the ego is to those just beginning the Course. That doesn’t seem like such a bad thing to most people.

Student: Yeah, I remember that as I got into the Course, I was surprised at how negatively the ego was presented, as if it were the devil himself.

Teacher: The Course does associate it with the devil, (M-25.6) and beyond that, it flat out states that “The ego is insane.” W-pII.12.2 and speaks of its insane direction numerous times.

Student: Yes, that is a lot more of a negative view than commonly held, as society only sees a handful of egos as being insane. It considers normalcy to be sane.

Teacher: So, as an earnest student how would you define the ego as presented by the Course?

Student: It is clear that the ego in the Course includes our identification with our lower nature, but what is not clear is how far up it goes. Does it mean that we have no identity as a higher self either, and is there even a self in the eternal world?

Teacher: You have struck a note at the core of the problem. Most spiritual traditions see the self in the lower nature as a problem and at odds with the Spirit, but most do recognize that there is a higher self that is eternal.

Student: But what is not clear about ACIM is whether there is an eternal self, united with other selves, or do we just merge into one lonely isolated entity which is called God?

Teacher: Sounds like you do not like the idea of merging into one life with no parts.

Student: I cringe when I think about it as it sounds like nonexistence to me. I would think that there would have to be interplay with other lives to make living enjoyable, but maybe that is just my ego talking.

Teacher: Maybe not, for the Course tells us that God agrees with you. Read these quotes:

Student: “God is lonely without His Sons, and they are lonely without Him.” T-2.III.5 “His joy is not complete because yours is incomplete. And this He does know. He knows it in His Own Being and its experience of His Son’s experience. The constant going out of His Love is blocked when His channels are closed, and He is lonely when the minds He created do not communicate fully with Him.” T-4.VII.6 “They are part of you, as you are part of God. You are as lonely without understanding this as God Himself is lonely when His Sons do not know Him.” T-7.VII.10

Sounds like the idea of being one lone life in the universe is not an idea that even God embraces.

Teacher: This takes us back to our earlier discussion of duality that there is a big differenced between one life with no parts and one united life with many parts.

Student: Yes, with many there can be unlimited sharing, but with pure non duality there could be no sharing

Teacher: Sharing and communication are important ingredients that brings joy in heaven: “Communication, unambiguous and plain as day, remains unlimited for all eternity.” W-pI.129.3 “all talents will be shared by all the Sons of God.” T-1.V.3

Student: It seems then that the One Life consists of many Sons or parts who share, but do we still have a self, and if so, how is that different from the ego which the Course says is insane?

Teacher: You actually have two selves. One is real and the other is an illusion. When we speak of self we normally think of the ego, but read this:

Student: “You are what God created or what you made. One Self is true; the other is not there. Try to experience the unity of your one Self. Try to appreciate Its Holiness and the love from which It was created.” W-pI.93.9

Teacher: What are the two selves mentioned here?

Student: One is our true self that God created and the other is an illusion that we made.

Teacher: And what does the Course call that illusionary self we made?

Student: The ego

Teacher: Here is another passage for you to read:

Student: “There is another vision and another Voice in which your freedom lies, awaiting but your choice. And if you place your faith in Them, you will perceive another self in you. This other self sees miracles as natural.” T-21.V.3

Teacher: This tells us that there is “another self in you.” What do you suppose that is?

Student: That would be our true self which is united with the Sonship.

Teacher: Yes this is called “the Self you do not know.” T-16.III.5 Would you say then that you still have a self when the ego vanishes?

Student: That’s what the Course seems to say.

Teacher: Not only that but it is something we must understand for “in ideas minds can communicate. If you would give yourself as your Father gives His Self, you will learn to understand Selfhood.” T-15.VI.7

So, selfhood not only exists apart from the ego, but must be understood and to deny its reality is a problem. Read this:

Student: “All real pleasure comes from doing God’s Will. This is because not doing it is a denial of Self. Denial of Self results in illusions, while correction of the error brings release from it.” T-1.VII.1

Teacher: What happens when the self is denied?

Student: Illusion. I would presume that would be dominated by the false self

Teacher: And because the ego is created by illusion the Course goes so far as to say that “the ego is not the Self.” T-4.II.4

Student: Wow. That is a lot different than comments I’ve heard from students who claim that all ideas of self belong to the ego.

Teacher: This misunderstanding illustrates the importance of looking at the whole of what the Course is trying to say rather than the part. In fact, it tells us that one of the tricks the ego plays is to segregate a part and present it as if it is the whole.

Student: So, it looks like we have two parts to ourselves. Is this the same thing as the higher and lower self as taught by various spiritual traditions?

Teacher: The Course does not use the terminology of higher and lower self but it does say something similar. Read this:

Student: “I do work with your higher mind, the home of the Holy Spirit, whether you are asleep or awake, just as your ego does with your lower mind, which is its home.” T-4.IV.11

Teacher: So, the Christ works with your higher mind. What does your ego work with?

Student: The lower mind. I’d say that is about the same thing as saying the lower and higher self.

Teacher: I think you are correct. Do you think we have gathered enough information to understand the ego as presented in ACIM?

Student: I’m not sure, but why do I have the feeling that you are going to tell me there is more?

Teacher: Because you have good instincts and we shall discuss more on this in our next encounter.

Links to The Mysteries of A Course in Miracles:

Copyright by J J Dewey

Read the Introduction HERE, Read Chapter One HERE. Chapter Two HERE, Chapter Three HERE, Chapter Four HERE, Chapter Five HERE Chapter Six HERE, Chapter Seven HERE, Chapter Eight HERE, Chapter Nine HERE, Chapter Ten HERE, Chapter Eleven HERE, Chapter Twelve HERE, Chapter Thirteen HERE, Chapter Fourteen HERE, Fifteen HERE, Sixteen HERE, Seventeen HERE,       Eighteen HERE, Nineteen HERE, Twenty HERE, Twenty-One HERE, Twenty-Two HERE, Twenty-Three HERE, Twenty-Four HERE, Twenty-Five HERE, Twenty-Six HERE, Twenty-Seven  HERE, Twenty-Eight  HERE, Twenty-Nine HERE, Thirty HERE

ACIM Conversations, Part 1, Part 2, Part 3, Part 4, Part 5, Part 6, Part 7, Part 8, Part 9, Part 10, Part 11, Part 12, Part 13, Part 14, Part 15, Part  16, Part 17, Part 18, Part 19, Part 20, Part 21, Part 22, Part 23, Part 24, Part 25

Index for Original Archives

Index for Recent Posts

Easy Access to All the Writings

For Free Book go HERE and other books HERE

JJ’s Amazon page HERE

A Time for All Things

A Time for All Things

A reader commented as follows on my previous post: Please allow me to offer a suggestion that the ‘righteous war’ spoken of in Rev 19:10 and other scriptural passages refer to the battle that occurs within the heart and mind of fallen man. It is a part of the cleansing process within where carnal man gives up all things he once mistakenly thought were wonderful, just, and righteous.

JJ: That’s not what the scripture says. Let me repeat “In righteousness does he (Christ) judge and make war.” Rev 19:10

Nowhere does it limit the interpretation to making war on the fallen nature. Besides Christ has already conquered the fallen nature and no longer has need to make war upon it.

All scripture (according to Jewish tradition) has application on three levels. Each inspired word is said have a body, soul and spirit as far as interpretation goes. Of course, there are higher symbolic meanings, but there is also a meaning that applies to the physical plane and physical war.

I would hope, for instance, that you realize that, according to DK, the Christ supported the Allies in their war against Hitler and gave them inspiration that led toward victory.

It is always good judgment to stop an aggressor from destroying the free will and lives of the innocent.

You indicate that you support the idea of war on the higher planes. Why would you accept one kind of war and reject another kind if both lead to greater freedom? Where is the fundamental difference? If a spiritual war for freedom is right why would a physical war for the same thing be wrong? Where is your logic? Do you think that the temporary loss of the physical body is worse than the loss of freedom?

Reader: The outer war is a manifestation of the failure to understand that peace comes from conquering the beast within rather than killing ones presumed enemy without. In truth, we are our own worst enemies, not someone else whom we erroneously think are to be overcome in order to achieve peace.

JJ: Yes, it is true that World War II started because Hitler failed to understand the idea of conquering the beast within, but when he presented his problem to the world, the Allies had to respond in kind or we would all be either speaking German today or be made into lampshades.

France thought they would deal with Hitler by being peaceful and look what happened to them. They had to be rescued through brute force. Nothing else had power to free them at the time.

Reader: This sort of call to arms as found in the prior email is as old as the world. Men go to war that they might inherit dust. We should consider the possibility that dust is not worth the suffering that is necessary to acquire and hold it.

JJ: There are just wars and unjust wars. Was it not worth it for the Founding Fathers to fight for their dust as well as their freedom?

You are fighting on the mental plane for what you believe in on this group, but then say fighting for what you believe in on the physical plane is wrong? If one justified fight is right they are both right. Where is your logic to refute this?

Reader: It is said that we should renounce war and proclaim peace. It is truly amazing to see how we as fallen beings can turn that idea around and call for a force of power for war under that same banner.

JJ: It is also written that there is a time and place for all things including “war.”

Since you have an LDS background I’ll quote from their scripture which tells us that war is justified in certain circumstances:

“And if any nation, tongue, or people should proclaim war against them, they should first lift a standard of peace unto that people, nation, or tongue; And if that people did not accept the offering of peace, neither the second nor the third time, they should bring these testimonies before the Lord; Then I, the Lord, would give unto them a commandment, and justify them in going out to battle against that nation, tongue, or people.” D&C 98:34-36

Concerning peace the scripture says:

“And lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth;” D&C 105:39

If you truly believe this scripture then you should also be making or supporting a “proclamation of peace.” Are you doing this? I am.

Reader: I find that reading such messages can be a drag on the soul. It lays upon one as does a wet suit of clothes in an icy wind. It proclaims a hope that is false and a path to suffering rather than peace, despite that path being the chosen one for all those of us who come into the world.

JJ: I beg to differ. The Revolutionary War and World War II in particular rid the world of much suffering and gave a real, not a false hope. How can you think otherwise?

Reader: The Bible does not condemn war but approves when considered just. We should consider the possibility that we as carnal beings are prone to interpret the scriptures erroneously.

JJ: Of course, this applies to you also.

Reader: Nephi, for example, in the Laban story fails to understand what he does when he murders a man in cold blood. Nephi didn’t get it. Laban was the metaphor/symbol for the beastly nature of Nephi. Nephi killed wrongly because he didn’t understand that it was he, himself, that was being spoken of. Nephi needed to kill the (metaphorical) drunken man who held the scripts but didn’t read (understand) them. That message was pointing to Nephi, but Nephi totally missed it, mistakenly thinking it was someone else.

JJ: If Nephi did not kill Laban then we would have no Book of Mormon for they would have had no scriptures and the nation “would have dwindled in unbelief.” It is obvious that Nephi correctly understood this as a commandment applying to the physical plane. If God only wanted him to see it as a metaphor he could have given it to him in a dream.

To accept your interpretation you have to believe that Nephi had a deceitful heart for only such a heart could be so deceived. This interpretation you have come up is not even hinted at as the main point to be understood.

If Nephi was so much in error then why did he have such favor with God that he had many revelations after this such as a vision of Lehi’s dream?

Reader: We are like a lot of Nephi’s when we do the same.

JJ: Most of us would be a lot better off if we looked at Nephi’s whole life and were more like him. Which is worse? The physical death of one person or the spiritual death of a nation? Hopefully, none of us will ever have to make such a decision. However, during World War II, millions of people did make a similar decision and went to war to preserve freedom at the risk of death to themselves and to others.

These veterans have a place of honor in my book.

“I used to think I was poor. Then they told me I wasn’t poor, I was needy. Then they told me it was self-defeating to think of myself as needy. I was deprived. (Oh not deprived but rather underprivileged) Then they told me that underprivileged was overused. I was disadvantaged. I still don’t have a dime. But I have a great vocabulary.” Jules Feiffer (1929 -)

Nov 18, 2004

Copyright by J J Dewey

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The Wesak Festival

The Wesak Festival

As for Christ appearing in a physical body at Wesak, this is entirely possible. I don’t know of anyone who has attended the festival or witnessed an appearance. I would guess that the meeting where the real appearance takes place is only attended by a few in the physical and there are a number of larger Wesak festivals which are blinds for the real thing.

Here is an article on it that you may find of interest:


The Legend of The Wesak offers an audio version of the Wesak Legend in MP3 format, which may be used to guide this experience as a visualization. There is a valley, lying at a rather high altitude in the foothills of the Himalayan-Tibet ranges. It is surrounded by high mountains on all sides except towards the northeast, where there is a narrow opening in the mountain ranges. The valley is bottle-shaped in contour, with the neck of the bottle to the northeast, and it widens very considerably towards the south. Up towards the northern end, close to the neck of the bottle, there a huge flat rock. There are no trees or shrubs in the valley, which is covered with a kind of coarse grass.

Approaching the time of the full moon of Taurus, pilgrims from the surrounding districts begin to gather. The holy men and the lamas find their way into the valley and fill the southern and the middle parts, leaving the northeastern end relatively free. There, so the legend runs, gathers a group of those great Beings Who are the Custodians on Earth of God’s Plan for our planet and for humanity.

This group of knowers of divinity are the main participants in The Wesak Festival. They arrange Themselves in the northeastern end of the valley, in concentric circles, and prepare for a great act of service. In front of the rock, looking towards the northeast, stand Those Beings Who are called by Their disciples The Three Great Lords. These are The Christ, Who stands in the center; the Lord of living forms, The Manu, Who stands at His right; and The Lord of Civilization, who stands to His left. These three face the rock upon which rests a great crystal bowl, full of water. Behind the grouped Masters, adepts, initiates and senior workers under God’s Plan are to be found the world disciples and aspirants in their various grades and groups (either “in the body” or “out of the body”), who at this time constitute the New Group of World Servers. Those present in their physical bodies have found their way there by ordinary means. Others are present in their spiritual bodies, and in the dream state. The “dream,” which they later relate, has been uniformly registered by people throughout the world, and bears the testimony to the recollection of an inner spiritual happening.

As the hour of the full moon approaches, a stillness settles down upon the crowd, and all look towards the northeast. Certain ritualistic movements take place, in which the grouped Masters and Their disciples of all ranks take up symbolic positions, and form on the floor of the valley such significant symbols as the five-pointed star, with The Christ standing at the highest point; of a triangle, with The Christ at the apex; or a cross, and other well-known formations, all of which have a deep and potent meaning. This is all done to the sound of certain chanted words and esoteric phrases, called mantrams.

The expectancy in the waiting, onlooking crowd becomes very great, and the tension is real and increasing. Through the entire body of people there seems to be felt a stimulation or potent vibration which has the effect of awakening the souls of those present, fusing and blending the group into one united whole, and lifting all into a great act of spiritual demand, readiness, and expectancy. It is the climax of the world’s aspiration focused in this waiting group. These three words demand, readiness and expectancy best describe the atmosphere surrounding those present in this secret valley.

The chanting and the rhythmic weaving grows stronger, and all the participants and the watching crowd raise their eyes towards the sky in the direction of the narrow part of the valley. Just a few minutes before the exact time of the full moon, in the far distance, a tiny speck can be seen in the sky. It comes nearer and nearer, and grows in clarity and definiteness of outline, until the form of The Buddha can be seen, seated in the cross-legged Buddha position, clad in his saffron-colored robe, bathed in light and color, and with his hand extended in blessing. When The Buddha arrives at a point exactly over the great rock, hovering there in the air over the heads of The Three Great Lords, a great mantram, used only once a year, at The Festival, is intoned by The Christ, and the entire group of people in the valley fall upon their faces. This Invocation sets up a great vibration or thought current which is of such potency that it reaches up from the group of aspirants, disciples and initiates who employ it, to the Being we know as God. It marks the supreme moment of intensive spiritual effort throughout the entire year, and the spiritual vitalization of humanity and the spiritual effects last throughout the succeeding months. The effect of this great Invocation is universal or cosmic, and serves to link us up with that cosmic center of spiritual force from which all created beings have come. The blessing is poured forth, and The Christ, as the representative of humanity, receives it in trust, for distribution. Thus, so the legend runs, The Buddha returns once a year to bless the world, transmitting renewed spiritual life, through The Christ. Slowly then The Buddha recedes into the distance, until again only a faint speck can be seen in the sky, and this eventually disappears. The whole ceremonial blessing, from the time of the first appearance in the distance until the moment The Buddha fades out of view, takes just eight minutes. The Buddha’s annual sacrifice for humanity (for He comes back only at great cost) is over, and He returns again to that high place where He works and waits. Year after year He comes back in blessing; year after year, He and His great brother, The Christ, work in the closest cooperation for the spiritual benefit of humanity. In these two great Sons of God have been focused two aspects of divine life, and They act together as Custodians of the highest type of spiritual force to which our humanity can respond. Through The Buddha, the wisdom of God is poured forth. Through The Christ, the love of God is manifested in humanity, and it is this wisdom and love which pour forth upon humanity each Wesak full moon.

When The Buddha has again disappeared, the crowd rise to their feet; the water in the bowl is distributed in tiny portions to the Masters, initiates and disciples, and they then go their way to their place of service. The crowd, who have all brought their little cups and vessels of water, drink of them and share with others. In this beautiful “water ceremony of communion” is portrayed the symbol of the new age which is upon us, the Aquarian Age, the age of the Water Carrier. In this ceremony is perpetuated for us the story of the universality of God’s love, the need for our individual purification, and the opportunity to share with each other that which belongs to all. The water, which has been magnetized by the presence of The Buddha and of The Christ, carries certain properties and virtues of a healing and helpful nature. Thus blessed, the crowd silently disperses.

Taken from “The Wesak Festival,” Alice A. Bailey, published by Lucis Trust

“Happy is he who gets to know the reasons for things.” Virgil (70 BC – 19 BC)

Nov 17, 2004

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ACIM Conversations, Part 17

ACIM Conversations, Part 17
What is Forgiveness?

Student: I’ve been involved with some ACIM students over the subject of forgiveness and find their thoughts on it are all over the place. In your studies of the Course have you come across a definition that pins it down?

Teacher: First, let me ask you this. What is the definition of forgiveness as defined by the world?

Student: I’ll check with an online dictionary to see what it says. The Oxford dictionary seems to offer a concise definition as is commonly understood. It says it is when we “stop feeling angry or resentful toward someone for an offense, flaw, or mistake.”

Teacher: That seems to sum up the way most people perceive it. How are the students you are involved with seeing it different from this?

Student: Some really expand unrealistically on the idea. Like if I stub my toe on a rock then I am supposed to forgive the rock for the discomfort, or if there is bad weather I’m supposed to forgive it also. They say I’m supposed to forgive all kinds of inorganic things. That seems silly as I cannot see anything to forgive toward a rock or things that just get in the way.

Teacher: The problem is that the Course has expanded the meaning of forgiveness much beyond the standard definition. Since this is a core teaching in the Course it would have been helpful if it had given us a concise, easy to understand definition at the beginning of the text, but, as it is, one has to plow through the entire course to get a true impression of what it is really trying to say about the subject.

Student: You’ve studied it more than I have. What have you come up with?

Teacher: The Course just seems to assume that we know what forgiveness is, as if the standard definition would apply, but then it takes us into new territory without any redefining.

Student: You mean that you can’t find a definition of the word throughout the whole Course?

Teacher: There are all kinds of effects described that forgiveness is to produce but the closest specific definition is this passage

“To forgive is merely to remember only the loving thoughts you gave in the past, and those that were given you. All the rest must be forgotten.” T-17.III.1

Student: That is pretty much in harmony with the dictionary definition. If you have only loving thoughts, you will not be taking offense over what someone does. On the other hand, it doesn’t seem to apply to forgiving a rock for being in the way of my toe. I have no feelings positive or negative toward a rock in my path.

Teacher: But stubbing your toe may make you angry and that is not a loving thought.

Student: Yes, and this is where the Course seems to go beyond the regular meaning of the word.

Teacher: Yes, in normal understanding forgiveness only applies to offenses created by other human beings, but the Course has it applying to painful circumstances where individual humans are not involved. It even tells us we are to forgive the world. What do you suppose that means?

Student: I’m not sure. The world is not some entity that insults you. The regular definition does not apply there.

Teacher: But if we apply that definition I quoted from the Course one could say that a lot of things seem to happen in the world that produce unloving thoughts.

Student: So, if you are facing a disaster like a hurricane, one would find it pretty difficult to focus on only loving thoughts.

Teacher: It would, but perhaps that is what you would do at that time if you are successful in forgiving the world for the hurricane is a product of the world we made.

Student: In fact, most of my thoughts that are not loving are not caused by other people but by circumstances that just happen. I got fat tire the other day and was late to an important meeting. That made me vey angry. Who was I supposed to forgive – the tire?

Teacher: That may be part of what it means by forgiving the world, for that was an event manifested in it.

Student: But a flat tire out of the blue is much different than someone who attacks you with intent to do harm. I can’t find anything to forgive with the flat tire, but I admit that some people’s actions do affect me and I can see where forgiveness in the traditional sense may be in order there.

Teacher: Forgiveness as taught in ACIM is definitely not the traditional one, though it includes that.

Student: So, from your study of the Course how would you define the meaning of forgiveness as intended by its Author?

Teacher: The ACIM definition would include the dictionary definition you gave earlier and it appears that is what it is often talking about.

Student: How about summing up the ACIM non-dictionary definition?

Teacher: The Course tells us that this world of time and space is an illusion and does not even exist in the true reality. It also says that we cannot see two worlds but see either this world of illusion or the real one. So, putting all this together the Course seems to be telling us that true forgiveness is the application of true vision. To forgive the world and all that is in it one must see it as not existing and as having no real effect. When one does this, he will begin waking up

Student: I must still be asleep then because I would certainly attempt to get out of the way if a hurricane was headed my direction. I do not think I could just tell myself that it was an illusion that would have no effect.

Teacher: I have to admit that I probably would also, but do you recall how Jesus reacted when the ship he was on was threatened by a storm and his disciples thought they were going to die?

Student: He commanded the storm to be still and it went away.

Teacher: In ACIM language he forgave the storm. In other words, he saw it as something that did not exist in his waking reality so it did not exist. Do you recall another instance where his life seemed to be threatened?

Student: I’m not sure.

Teacher: Another time a mob from his home town tried to throw him off a cliff and he merely disappeared out of their midst. (See Luke 4:29-30)

Student: That would be so cool to have power. like that

Teacher: Indeed. The Course tells us that we will be invulnerable with a simple change of mind. We understand the theory behind the forgiveness as taught by the Course but applying it is something else. Do you know any of your fellow students who have forgiven the world to the extent that they have achieved invulnerability or have power to heal like Jesus did?

Student: Not really.

Teacher: We all have to work where we are, not where we are not. For most students it is a challenge just to forgive in the normal sense of the word so they can cast out all grievances and be at peace within themselves.

Student: So, is there a wrong way to forgive?

Teacher: Read this:

Student: “Forgiveness is not pity, which but seeks to pardon what it thinks to be the truth. Good cannot be returned for evil, for forgiveness does not first establish sin and then forgive it. Who can say and mean, “My brother, you have injured me, and yet, because I am the better of the two, I pardon you my hurt.” His pardon and your hurt cannot exist together. One denies the other and must make it false.” T-27.II.2

Teacher: So, what is the wrong approach according to that text?

Student: It appears that we need to avoid the attitude of superiority

Teacher: Read this to discover the correct approach.

Student: “Forgiveness recognizes what you thought your brother did to you has not occurred. It does not pardon sins and make them real. It sees there was no sin. And in that view are all your sins forgiven.” W-pII.1.1

Teacher: So, what is the difference between the incorrect and the correct approach?

Student: The wrong-headed approach is the one used by most religious people in that they see the sin in a brother and forgive because of their moral superiority. When the student has the right approach, he will see his brother as a Son of God as himself and see the mistake as an illusion that does not even exist in the true reality so there is nothing to forgive.

Teacher: I think we can assume that we must take this step, which is something we can believe we can achieve in this life, and when this happens the door to greater miracles that can manifest.

Student: Good advice that reminds me of one of my favorite sayings of Jesus. Let me read it to you:

“He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.” John 14:12

Teacher: The promise of doing even greater words than Jesus is quite profound. It should provide encouragement for all seekers of truth. Applying forgiveness to the best of our ability is a significant step in the right direction.

Links to The Mysteries of A Course in Miracles:

Read the Introduction HERE, Read Chapter One HERE. Chapter Two HERE, Chapter Three HERE, Chapter Four HERE, Chapter Five HERE Chapter Six HERE, Chapter Seven HERE, Chapter Eight HERE, Chapter Nine HERE, Chapter Ten HERE, Chapter Eleven HERE, Chapter Twelve HERE, Chapter Thirteen HERE, Chapter Fourteen HERE, Fifteen HERE, Sixteen HERE, Seventeen HERE,       Eighteen HERE, Nineteen HERE, Twenty HERE, Twenty-One HERE, Twenty-Two HERE, Twenty-Three HERE, Twenty-Four HERE, Twenty-Five HERE, Twenty-Six HERE, Twenty-Seven  HERE, Twenty-Eight  HERE, Twenty-Nine HERE, Thirty HERE

ACIM Conversations, Part 1, Part 2, Part 3, Part 4, Part 5, Part 6, Part 7, Part 8, Part 9, Part 10, Part 11, Part 12, Part 13, Part 14, Part 15, Part  16, Part 17, Part 18, Part 19, Part 20, Part 21, Part 22, Part 23, Part 24, Part 25

Copyright by J J Dewey

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Translating with Accuracy

Translating with Accuracy

A reader commented on the various interpretations of the verse which reads: “Except a man be born again, he cannot see the Kingdom of God.”  Her pointed out that the Greek word for “again” is “ANOTHEN”, and it implies something from above, from a higher place or heaven. He figured this information may change the common meaning of the verse.

This is not so much a conflict in interpretations past, but an additional insight instead.

Remember that the words of the Spirit, or Eternal Words, often have a number of correct interpretations and correct applications.

Most Bibles do translate the phrase as “born again” but others use “born anew” or “born from above.”

It is understandable why the phrase “born again” is the most common translation for when Nicodemus heard Jesus utter it he asked: “How can a man be born again when he is old? Can he enter a second time into his mother’s womb?”

This tells us that when he heard these words he understood them to mean some type of rebirth. But the interesting thing about languages is that often there is not an exact translation from one to another. As is the case with many words this seems to have several meanings.

The phrase can definitely imply a new birth from above, or a spiritual rebirth, but it could also imply a physical rebirth as was understood by Nicodemus. In fact, all of us need physical rebirths to arrive at a final spiritual rebirth, so both interpretations go hand in hand.

Paul was speaking of the spiritual rebirth when he said: “And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness.” Eph 4:23-24

Question:  Will Zion first be established in the Middle East?

Zion will eventually be established in all parts of the earth. It is unlikely the Middle East will be first, but it will eventually have its turn as setting a spiritual example for the planet.

Several people have written in lately quoting the commandment “thou shalt not kill” and calling those who support any war as hypocrites, violating the commandment.

In response to this I wrote the following:

Many see conflict of hypocrisy in accepting the commandment “thou shalt not kill” and the support of a war, however just.

There is no conflict here as far as the Bible is concerned. The word “kill” in “thou shalt not kill” comes from the Hebrew RATSACH, which basically applies to murder and is not used in relation to death pertaining to war. The word used for capital punishment and death in war is MUWTH. There is no commandment against MUWTH, but is instead commanded in certain circumstances.

In fact the Bible decrees, “The murderer (from RATSACH) shall surely be put to death (MUWTH)” Num 35:18 To put a murderer to death is not murder (RATSACH) according to the Bible, but a justified execution (MUWTH).

The Bible does not condemn war but approves when considered just. Moses was commanded to go to war against the Canaanites and even of Jesus it is written “In righteousness does he judge and make war.” Rev 19:10

Question: Does anyone know any good translators who can translate the Bible from its original language so that once and for all Christians and non-Christians alike could understand and know how to apply what is written? This will assist in enlightening the masses.

JJ: A number of the more modern versions are more accurate than the old King James, but then some of them take more license and concentrate on style rather than accuracy. One of the difficulties in obtaining an accurate Biblical translation is that sometimes there is no exact English word that conveys the full meaning of the ancient Hebrew or Greek. Even so, there are several versions that will be helpful in your studies.

Overall, I have found the Concordant version to be the most accurate and unbiased of all translations. You can buy the complete New Testament from them, but they do not have all the Old Testament. However, they have the most important books that can be purchased individually such as Genesis, Isaiah, Daniel etc.

The only trouble with the Concordant Version is that so much effort was taken to make it literally accurate that it is fairly dry and difficult reading – even more so than the King James.

Here is the best way I have found to read the Bible. Have before you three translations and Strongs Concordance as you read.

First, find a Bible that is fairly accurate but also is easy reading in English. For me this is the New English Version. I bought this in England in 1964. I haven’t seen this for sale in America, but just checked with and they do have it. It has since been updated in another version called The Revised English Bible which I have not yet purchased.

There are downloads of several versions of the Bible free online. One in more simple English is the English Standard Version. Here is a link:

A fairly accurate easy reading version will convey the basic information for about 70-80% of the Bible. Where the basic idea is easy to convey there is not as lot of need for a deeper look into a better translation. Then there are the more mysterious passages that you want to check out. This is where you go to the second step. When this happens pull out your Concordant version and study the questionable verses.

You can read the Concordant version of the New Testament HERE

I do not believe they have any of the Old Testament online, but you can buy part in hard copy.

Next, if you feel you still have not gotten the full meaning, pull out the old King James and read the verse there. Look for key words that will clarify the meaning. Then open your Strong’s Concordance and look up the Greek or Hebrew meaning of the words.

In addition to this use the Concordance to find how the word is used in context in 6 locations, if that many are available.

This takes some time, but can be very rewarding and enlightening. If you do this right you will be able to grasp the original meaning as well as many scholars.

If you do not have a Strong’s you can go to Blue Letter Bible at

This has the basic Strong’s material and many other reference helps.

If you wish to read a good commentary on the New Testament the best I have found is the Daily Study Guide by William Barclay. I haven’t found one I liked that much for the Old Testament.

Reader Comment: I don’t know how much they could edit. The meanings of 2000 year old Greek words don’t change overnight.

JJ: It doesn’t matter whether words are 2000 years old or two days. The translations of words from one language to another is a tricky. A translation can easily change overnight. All you need is a new set of scholars with a different opinion authoritatively stating that their version is more accurate.

Case in point: Even though we have hundreds of translations of the Bible, new scholars are still coming up with new translations and adding new nuances to the 2000+ year old words.

Just as the Bible is a translation even so is a concordance a translation, just a more exhaustive one for the various words.

Even among Concordances we have different meanings applied to various words. Strong’s is the most famous one. The second in line is Young’s and this differs quite a bit on the meaning of many of the words from Strong’s. I find Young’s to be less accurate, but more in line with orthodox Christian dogma.

Even so, many have still recognized Strong’s as the standard bearer which has stood the test of time.

“Two and two continue to make four, in spite of the whine of the amateur for three, or the cry of the critic for five.” James McNeill Whistler

Nov 16, 2004

Copyright by J J Dewey

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ACIM Conversations, Part 16

ACIM Conversations, Part 16
Managing Feelings About Ukraine

Student: Many Course students have been in a quandary lately about how to handle Putin. They think that he is not there, the war is not happening yet they cannot get beyond their feelings that they hate the guy and are greatly disturbed about the plight of the Ukrainians. I’d be interested in your views on the situation.

Teacher: What are your feelings about the situation?

Student: In the world we live in something is happening and my heart goes out to not only the Ukrainians who are suffering, but I’m sure many Russian soldiers are caught up in this thing against their will. I have very negative feelings toward Putin for what he has done.

Teacher: It is good that you are honestly facing your feelings for honesty is a key factor in obtaining liberation from the illusion. To pretend you are not affected by the war when you are is not being true to yourself and can take you further into the illusion. Consider this quote:

“The dreamer who doubts the reality of his dream while he is still dreaming is not really healing his split mind. You dream of a separated ego and believe in a world that rests upon it. This is very real to you. You cannot undo it by not changing your mind about it.” T-4.I.4

Student: So, how can I change my mind and stay at peace, as taught in the Course, with so many disturbing things happening in the world?

Teacher: There are two things I use to help me stay at peace during tempestuous times caused by out-of-control individuals. The first is something I call the Lion Principle.

Student: What in the world is that?

Teacher: We’ll get to that. Tell me, my friend, do you hate lions?

Student: Of course not.

Teacher: What do you think of them?

Student: They are powerful and respected. They are kind of like the royalty of the animal kingdom.

Teacher: Don’t you realize that if you were in the presence of one that is hungry you could be eaten alive?

Student: Of course.

Teacher: And are you aware that lions stalk innocent and weaker animals and eat them?

Student: Yes.

Teacher: Then why do you not hate them?

Student: I guess it is because that is just the nature of a lion and there’s nothing I can do about it.

Teacher: And Putin and other supposed bad guys are just following their nature as it exists in this world. How are they different from lions following their nature?

Student: Interesting comparison. So if I view Putin as a provoked lion I should just accept him as he is for that is his nature in this world and there is nothing I can do about it.

Teacher: Correct. There are many people we meet in life with undesirable characteristics that we could allow to disturb our peace, but if we use the Lion Principle, we realize that is just who they are and if we just accept that, as we do lions, then they no longer have power to disturb us.

Student: That may not be easy with some people I know.

Teacher: It is also helpful to not provoke the lions in your life and stay out of their way like you would a lion. Treat them like lions and they will have no more power to take away your peace than real lions.

Student: Sounds like good advice. What is the second method you use?

Teacher: The second is the Principle of the Observer. Consider this famous quote from Shakespeare:

“All the world’s a stage, And all the men and women merely players; They have their exits and their entrances, And one man in his time plays many parts.”

How do you see this relating to the teachings in the Course about this world being a dream?

Student: The Course calls this life a dream which means the mind is kind of acting out a drama for us that is not a part of real life – like a play.

Teacher: And if you acted in or just observed a play where people were suffering, does this cause you to suffer?

Student: No. I might imagine what it would feel like, but I would not actually suffer.

Teacher: Why not?

Student: Because I would just be an observer, not a participant.

Teacher: And here in this life, which is a like a play unfolding in the dream state, could you also be an observer and thus not allow events to disturb your peace?

Student: I would suppose so but it is easier said than done.

Teacher: It helps to change our minds about the dream to make what the Course calls “a happy dream.” We are given this advice:

“It is not difficult to change a dream when once the dreamer has been recognized. Rest in the Holy Spirit, and allow His gentle dreams to take the place of those you dreamed in terror and in fear of death.” T-27.VII.14

Until we can make all our dreams happy ones, taking the vantage point of the observer is a big help. It works for me.

Student: Does this mean I should take the attitude that nothing is happening as do some students?

Teacher: Not quite. Read this:

Student: “The body is merely part of your experience in the physical world. Its abilities can be and frequently are overevaluated. However, it is almost impossible to deny its existence in this world. Those who do so are engaging in a particularly unworthy form of denial.” T-2.IV.3

Teacher: Now this idea would apply to the world as well as the body. What is “a particularly unworthy form of denial?”

Student: To deny the existence of that which feels like it has a real existence. I would think it would also mean we should not deny the truth of how our bodies or this world affects us.

Teacher: Or maybe that we should not deny that the dreamlike play we are in is happening on some level. As the director of a play, you can be the observer, but still realize that the play is happening and you want to make the best of it. You cannot enjoy a play or movie with your eyes closed and ears plugged. You have to be aware of it but keep the attitude of the observer so the negative events will not disturb your peace.

Student: Good advice. I’ll work on incorporating the two principles.

Links to The Mysteries of A Course in Miracles:

Copyright by J J Dewey

Read the Introduction HERE, Read Chapter One HERE. Chapter Two HERE, Chapter Three HERE, Chapter Four HERE, Chapter Five HERE Chapter Six HERE, Chapter Seven HERE, Chapter Eight HERE, Chapter Nine HERE, Chapter Ten HERE, Chapter Eleven HERE, Chapter Twelve HERE, Chapter Thirteen HERE, Chapter Fourteen HERE, Fifteen HERE, Sixteen HERE, Seventeen HERE,       Eighteen HERE, Nineteen HERE, Twenty HERE, Twenty-One HERE, Twenty-Two HERE, Twenty-Three HERE, Twenty-Four HERE, Twenty-Five HERE, Twenty-Six HERE, Twenty-Seven  HERE, Twenty-Eight  HERE, Twenty-Nine HERE, Thirty HERE

ACIM Conversations, Part 1, Part 2, Part 3, Part 4, Part 5, Part 6, Part 7, Part 8, Part 9, Part 10, Part 11, Part 12, Part 13, Part 14, Part 15, Part  16, Part 17, Part 18, Part 19, Part 20, Part 21, Part 22, Part 23, Part 24, Part 25

Index for Original Archives

Index for Recent Posts

Easy Access to All the Writings

For Free Book go HERE and other books HERE

JJ’s Amazon page HERE

Soul Understanding

Soul Understanding

DK talks about a divine idea dawning upon the soul of Christ, not his mind.

Stretch your minds and souls and tell me, what is the difference between something dawning upon your soul compared with an idea dawning upon your mind.

All of us have had ideas dawn upon our minds, perhaps not divine ideas, but ideas nonetheless. Therefore, most of us have an idea of what the experience would be like. But a divine idea distilling upon the soul is another matter, especially when not all have soul contact let alone a soul infused personality.

This “dawning” which happened to Jesus is far beyond that which is understood by average humanity. Does this mean it is futile to contemplate it? Is it also futile to contemplate higher knowledge that seems to have little immediate use in our daily affairs?

The answer is no and no. Any knowledge and understanding around true principles is beneficial even if it concerns information we will not use in a million years.


Two reasons.

[1] All truth is like puzzle pieces which, when put together, create a great picture that reveals a new level of understanding. If you are presently putting together the pieces of a puzzle that make up a tree and have in your hand a piece that will make up the girl who is standing off to the left, are we to throw the piece away because we cannot use it immediately?

Of course not. We place the piece to the left so it can be available when we move to that part of the puzzle. It will save time because you will not have to look for that particular piece when the time comes.

[2] The contemplation of higher truth will expand your consciousness so you will be better equipped to handle the truth with which you are currently dealing.

Exercise makes you stronger even though all the work you put into it builds nothing on the outside. Eventually the added strength comes in useful in the outer work you do.

By contemplating higher truth, even truth that seems to have no immediate application, you are thus adding strength to your consciousness so all things become easier to understand, even the practical work that lies immediately before us.

DK tells us that the soul is a master on its own plane, therefore the dawning of divine truth upon the soul is likened to the dawning of truth on the consciousness of a master who is soul infused. As we receive from the soul even so does the soul receive from the monad, or the Father in Heaven, or, to word it another way, the Divine Will.

The Will of god is closely linked with pure life energy. Therefore, the dawning of a divine idea upon the soul would have something to do with a greater understanding of life and purpose of divinity as it applies to humanity.

Jesus said: “I am come that they might have life, and that they might have it more abundantly.” John 10:10

That which dawned upon Jesus had to do with the abundant life, but a quality that extends beyond health and wealth.

Notice he says: “I am come that they might have life…”

Didn’t they already have life? Was he not speaking to living people?

Not in the sense that he finally understood it. He comprehended a divine idea behind life that was not understood by his disciples. The true understanding of life itself is one of the keys behind the power of miracles.

There is a considerable amount of good information in Chapter Two that we have not covered, but most is self-explanatory. Let us then move to Chapter Three.

From chapter three a reader quotes DK: “There is a growing and developing belief that Christ is in us, as He was in the Master Jesus.” Reappearance of the Christ, Page 36

He asks if he is talking about the same thing as the overshadowing.

He was right that this was and is a growing belief. Notice that he did not say it was exactly true. It is one of those statements that is both true and false depending on how you read it.

Yes, it is true that “Christ is in us, as He was in the Master Jesus” in the sense that the soul, which operates on the Christ principle, is in us just as much as it was in Jesus or anyone else.

No, it is not true that the entity who is called the Christ is in seekers as he was in Jesus.

Yes, it is true that through the Oneness Principle the seeker can see through the eyes of the soul even as Jesus did.

 He then quotes this: “Yet-today Christ is nearer to humanity than at any other time in human history;” Page 37

He wonders how Christ can be closer to us today than when he was here 2000 years ago.

He was close to a small number of individuals 2000 years ago, but notice that he says that in this time he is near to “humanity” or the human race as a whole.

The reason this is true is there are many more aspirants and disciples in the world today than at any other time in history. In addition to this, billions know of the gospel story and many millions seek to be close to Christ. When Christ tunes into humanity through the Oneness Principle he senses a nearness to the many thousands of the pure in heart who truly seek after his name.

He quotes again: “Around Him-in that High Place on Earth where He has His abiding place-are gathered today all His great Disciples, the Masters of the Wisdom, and all Those liberated Sons of God Who, down the ages, have passed from darkness to Light, from the unreal to the Real, and from death to Immortality.” Page 37

Question: Is he saying that his great disciples ARE the Masters of the Wisdom, or is he saying his great disciples AND the Masters of the Wisdom? What about the disciples who followed him 2000 years ago?

JJ: He is calling his great disciples the Masters of Wisdom and also other disciples who are “liberated” are gathered around him. Some are gathered on the physical plane and others on the subtle planes. All have communion through the Oneness Principle.

Quoting again: “The great Apostolic Succession of the Knowers of God is poised today for renewed activity-a succession of Those Who have lived on Earth, accepted the fact of God Transcendent, discovered the reality of God Immanent, portrayed in Their own lives the divine characteristics of the Christ life and (because They lived on Earth as He did and does) have “entered for us within the veil, leaving us an example that we too should follow His steps” and Theirs. We too belong eventually in that great succession.” Page 38

Why does he call it a “succession?”

JJ: Each person, when he achieves oneness through the soul finds his place in the scheme of things. He then plays the roll before him until he outgrows it. He then moves on and someone else takes his place. In addition to Christ being a principle in us all, there is also the position of the Christ for the entire planet.

The entity who occupies it will have this position for approximately 1000 more years then he will move on to the star system of Sirius for additional training. After this the Master KH will assume this position. It is as Shakespeare said that “each man in his time plays many parts.” This initiate understood that a person’s “time” spans many lifetimes.

Another Quote: “There are, as well we know, five crises or initiations which concern the Master Jesus” Page 39

Reader: Interesting that he uses crisis and initiation together. Related terms would seem to be “decision” and “point of tension”.

“True religion is again emerging in the hearts of men in every land; this recognition of a divine hope and background may possibly take people back into the church and into the world faiths, but it will most certainly take them back to God.”

So far, we are seeing the rise of religious fanaticism both in the Christian and Muslim worlds. And, quite frankly, it’s scaring me to death. And, when I’m not shuddering in fright, I am weeping because of the horrors which are being perpetrated in the name of my Master, whom I love. I am afraid they are driving people away from Christ, rather then inviting people to come to Him.

JJ: In other places DK warned that one of the greatest dangers we face as a world is the possibility of a religious war which could destroy civilization. This would indeed be a big setback to the plan and disciples must do all in their power to prevent it.

Quoting Again: “Religion is the name, surely, which we give to the invocative appeal of humanity which leads to the evocative response of the Spirit of God. This Spirit works in every human heart and in all groups…. Ever since He apparently departed to the sphere where the faithful have put Him” Page 43

JJ: This is an interesting thought, and let us leave off here for tonight with this question: It sounds like DK is saying that the followers of Christ have had the power to place the Master in a box (speaking symbolically). Is it true that we have power to put the Master in a certain place and power to release him?

A hint is in the book of Matthew:

“And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things? And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. And he did not many mighty works there because of their unbelief.” Matthew 13:54-58

Whenever people agree with me I always feel I must be wrong.” Oscar Wilde

Nov 14, 2004

Copyright by J J Dewey

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ACIM Conversations, Part 15

ACIM Conversations, Part 15
Is There Duality in Heaven?

Student: I’ve been discussing duality with some students and they insist that the teachings in the Course on oneness prove that there is no duality in heaven.

Teacher: So, if there is no duality this would mean that there would be no such thing as more than one of anything. What do they say about the teaching that in heaven you have the Father, the Son, The Holy Spirit and angels? They add up to four, not one.

Student: They say that anything that seems to be dual is just presented that way for teaching purposes – that language cannot convey the truth.

Teacher: Sounds like they think that Jesus wasted a lot of time in transmitting the Course containing a half million words. Read this:

Student: “I have made every effort to use words that are almost impossible to distort, but it is always possible to twist symbols around if you wish.” T-3.I.3

Teacher: Note that Jesus said he made every attempt to communicate so clearly that it would be almost impossible to distort his words. Let us see what his words really said. Suppose heaven had no parts within it but just one lonely life. Would presenting heaven as consisting of the four lives – the Father, Son, Holy Spirit and angels represent an attempt at clarity?

Student: I’d say that would add to the confusion. If heaven had no duality and he wanted to be clear, as He says, then he should not have talked about the life of God as consisting of the four divisions.

Teacher: And we have already discussed how the Course teaches that the Sonship is composed of many parts.

Student: Yeah, if he were really trying to be clear then why would he speak of the Sons of God in the plural many times, if there is not more than one.

Teacher: Actually, proving duality to your friends should be quite easy for the evidence is overwhelming. First consider this. A complete non dual state would be one of nothingness and no existence at all. That is pretty much the view of the after-death state by the atheist. As long as there is life there is mind and mind has the power of decision as expressed here:

“The power of decision is our own. And we accept of Him that which we are, and humbly recognize the Son of God.” W-pI.152.10

So, how did we use the power of decision in a negative way, according to the Course?

Student: We decided to create a world where we could be separate from each other.

Teacher: Yes. Read this quote for additional light:

Student: “And what can think has choice, and can be shown that different thoughts have different consequence.” T-31.V.14

Teacher: Our thinking of separation certainly had a consequence, didn’t it?

Student: It indeed seems to have.

Teacher: If we have perfect freedom, as the Course teaches, and we think, and choice is always allowed then there must be more than one thing to choose from. Does that make sense?

Student: Yes. I understand we have the freedom to follow the will of God or not follow as we did in the separation.

Teacher: So we have established that there can be no such thing as choice without duality. Have you considered the Law of Cause and Effect which exists in heaven?

Student: Never thought about that, but cause and effect are two things and could only exist in duality.

Teacher: Read what the Course says about it.

Student: “If I intervened between your thoughts and their results, I would be tampering with a basic law of cause and effect; the most fundamental law there is.” T-2.VII.1

Teacher: This is the most fundamental law of all. We are told that God is the great cause in the universe, but what is the main effect He produces?

Student: The universe, I suppose.

Teacher: Close. Consider this quote: “Cause” is a term properly belonging to God, and His ‘Effect’ is His Son. This entails a set of Cause and Effect T-2.VII.3

Is a set one or two things?

Student: Two

Teacher: And I said you were close when saying the effect of God is the universe. Read this quote:

Student: “The universe consists of nothing but the Son of God,” W-pI.183.10

Wow. So saying the effect of God is the universe and the Son is saying the same thing.

Teacher: Would you say cause and effect is one thing or two?

Student: The Course seems to call then a set or two.

Teacher: In a non-dual universe there could not be more than one life or parts, but there also could be no differences. But to the contrary the Course tells us that there are differences between the four types of lives in heaven. Check out this passage:

Student: “I and my Father are one, but there are two parts to the statement in recognition that the Father is greater.” T-1.II.4

Teacher: In a non-dual universe could one life be greater than another?

Student: No.

Teacher: Now check out this verse:

Student: “You were created ABOVE the angels because your role involves creation as well as protection. You who are in the image of the Father need bow only to HIM, before whom I kneel with you.” UR T 1 B 30y

Interesting. Just as the Father is greater than the Son, the Son is above the angels with a different function

Teacher: Yes the Son’s function is to create and that of the angels is for protection. In a non-dual universe would the two have different jobs?

Student: That wouldn’t be possible.

Teacher: The fourth life is the Holy Spirit who also has a job. Read it here:

Student: “The Holy Spirit mediates higher to lower communication, keeping the direct channel from God to you open for revelation.” T-1.II.5

Teacher: Would you say that is a different job than held by the Father, the Son or angels?

Student: Yes. This definitely shows there is some dualism in heaven.

Teacher: In addition, we are told that there are three tools used by the Father and the Son. The first is ideas. The Course says “Ideas are of the mind.” and “every idea begins in the mind of the thinker.” T-26.VII.4 & T-6.III.1

Obviously there exists more than one idea in the mind of God. What do you suppose the second is?

Student: Your quote mentions mind.

Teacher: Good. And the third is Spirit. This passage speaks of them both.

Student: “Only the mind is capable of error.” T-2.IV.2 “It is essential to remember that only the mind can create, and that correction belongs at the thought level. To amplify an earlier statement, spirit is already perfect and therefore does not require correction.” T-2.V.1

Teacher: We are told the mind is capable of error. Would this be possible if all reality were pure non dualistic?

Student: I wouldn’t think so.

Teacher: And what is the function of the mind?

Student: To create

Teacher: And how is Spirit different from mind?

Student: It is perfect – apparently incapable of error.

Teacher: In addition, we are told that “Spirit makes use of mind as means to find its Self expression.” W-pI.96.3.

So, what do you think? Do these three tools that God uses illustrate dualism or non-dualism?

Student: The three with different functions definitely show us dualism is involved.

Teacher: We’ve already discussed the idea that there are many parts to the Son, but we are also told that each as a unique place in the plan. Read this:

Student: “You are altogether irreplaceable in the Mind of God. No one else can fill your part in it, and while you leave your part of it empty your eternal place merely waits for your return.” T-9.VIII.10

Teacher: It plainly states that each of us has a part to play in our heavenly home that “no one else can fill.” Does that uniqueness sound like no duality to you?

Student: Hardly. It sounds like billions of us have a unique contribution to make.

Teacher: Why do you suppose that so many ACIM students believe there is no dualism in heaven?

Student: I suppose that it is because the Course places such emphasis on the oneness of God and all life

Teacher: Yet you believe in dualism in heaven, but you also believe in the oneness of life. How is your thinking different from the non-dualism group?

Student: They think that oneness means one life only with no parts whereas I see oneness as many unified parts joined together participating in the life of the whole.

Teacher: Would you think the life of God is a little like the life of our body which is one but composed of trillions of cells each having their own life?

Student: Yeah, maybe the creation of the body is a shadow reflection of the life of God. In fact, Paul in the Bible compares God and Christ to a body.

Teacher: Read this next passage telling us what our function is:

Student: “Be happy, for your only function here is happiness.” W-pI.102.5 “God’s world is happy. Those who look on it can only add their joy to it, and bless it as a cause of further joy in them.” W-pII.301.2

Teacher: Now tell me this. Which version of God would be happier; one that is all alone or one who shares with billions of unified lives, or Sons?

Student: I can’t imagine God being happy being all alone.

Teacher: Neither can he. Read this:

Student: “God is lonely without His Sons, and they are lonely without Him.” T-2.III.5 “He is lonely when the minds He created do not communicate fully with Him.” T-4.VII.6

Wow. That pretty much says it.

Teacher: Now visualize yourself being God, creator of all there is, but you have no one with which to share. Can you imagine being happy?

Student: Not really. That would be the greatest of all hells. I cannot imagine being in a state of happiness without sharing.

Teacher: Neither can God.

Links to The Mysteries of A Course in Miracles:

Copyright by J J Dewey

Read the Introduction HERE, Read Chapter One HERE. Chapter Two HERE, Chapter Three HERE, Chapter Four HERE, Chapter Five HERE Chapter Six HERE, Chapter Seven HERE, Chapter Eight HERE, Chapter Nine HERE, Chapter Ten HERE, Chapter Eleven HERE, Chapter Twelve HERE, Chapter Thirteen HERE, Chapter Fourteen HERE, Fifteen HERE, Sixteen HERE, Seventeen HERE,       Eighteen HERE, Nineteen HERE, Twenty HERE, Twenty-One HERE, Twenty-Two HERE, Twenty-Three HERE, Twenty-Four HERE, Twenty-Five HERE, Twenty-Six HERE, Twenty-Seven  HERE, Twenty-Eight  HERE, Twenty-Nine HERE, Thirty HERE

ACIM Conversations, Part 1, Part 2, Part 3, Part 4, Part 5, Part 6, Part 7, Part 8, Part 9, Part 10, Part 11, Part 12, Part 13, Part 14, Part 15, Part  16, Part 17, Part 18, Part 19, Part 20, Part 21, Part 22, Part 23, Part 24, Part 25

Index for Original Archives

Index for Recent Posts

Easy Access to All the Writings

For Free Book go HERE and other books HERE

JJ’s Amazon page HERE