Category: A Course in Miracles

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The Mysteries of A Course in Miracles, Chapter 29

June 4, 2022August 12, 2022 Joseph Dewey

Chapter Twenty-Nine
Are We Replaying a Movie?

Who Wants to Relive a Nightmare?

The Course makes this important statement:

“The first step toward freedom involves a sorting out of the false from the true.” T-2.VIII.4

Students get many opportunities to use their discerning powers as there are numerous teachings in the Course that are open to more than one interpretation. If two interpretations oppose each other they cannot both be true as noted by the Course:

“The truth is true, and nothing else is true… Truth cannot have an opposite. This can not be too often said and thought about. For if what is not true is true as well as what is true, then part of truth is false. And truth has lost its meaning. Nothing but the truth is true, and what is false is false.” W-pI.152.3

This is an important piece of knowledge for the student as he proceeds toward awakening. Although he may be sincere and devout in doing the lessons and studying the text, if he hasn’t correctly sorted out the true from the false interpretations along the way then he has not taken this first step as mentioned by the Course.

Though there are many conflicting interpretations in need of discernment, perhaps the most glaring is the idea that all events in our life are predestined – that there is no free will to determine our future, contrasted with the idea that we have free will to choose which path our life will take.

The first says we are basically characters in a movie which has already been made and the next frame is set and cannot be altered.

The second says that we are indeed in a dream movie experience, but we have free will to make the movie turn out however we choose; however, our choices will eventually lead to our finishing the Course and awakening which is predetermined, for “Only the time you take it is voluntary.” T-in.1

I am going to make a case for the second idea by presenting a number of teachings from ACIM as well as the use of logic and reasoning.

Consider this quote:

“He has created the Holy Spirit as the Mediator between perception and knowledge. Without this link with God, perception would have replaced knowledge FOREVER IN YOUR MIND.” W-pI.43.1

This tells us that the stakes of dreaming are very high. In entering the dream, we risked being caught up in it forever. You wouldn’t think that we would want to take that risk again.

The Course describes this dream experience as a nightmare compared to heaven. If we have already lived the nightmare and awakened from it, then why would we want to relive it again with no control over the character we play as some teach? Why would we again want to lose our memory of heaven and plunge into the bad movie and be deceived into thinking it is happening for the first time?

The Course itself agrees with this reasoning, for it says quite clearly that once would be enough in this dream world:

“When the Atonement is complete and the whole Sonship is healed THERE WILL BE NO CALL TO RETURN.” T-5.I.5

If there is no call to return then why have we returned?

Answer: We have not. We are here for the first time. The Prodigal Son left his father’s house, returned and stayed there.

It makes no sense that the Prodigal would voluntarily lose his memory and replay his bad experience.

Does not Compute

When attempting to discern the truth, it is always helpful to see if a belief corresponds to reality.

Does then the idea that we are in a movie, where the next thing that happens is already set in a movie frame, correspond to a real movie?

Consider this. A movie is either recorded on film, frame by frame, or digitally on a DVD or hard drive. If you do not know what is going to happen next, you can fast forward and see. If you do not like the result, there is nothing you can do to change it.

If one’s life was really a rerun of a movie, then we should be able to fast forward and see what is going to happen in the future. If you saw you were going to cut your finger tomorrow, then when the time came, you would have to cut your finger because that event is embedded solidly in that frame. Can you imagine such a situation? You know that you are going to cut your finger at 1:32 PM and you would like to not do this, but when the time comes your hands and knife move as scripted no matter what your will says. Sounds like a good idea for a horror movie.

The truth is the correspondence does not work. First, we cannot fast forward our life like a movie and see what is going to happen. If we could then someone could produce tomorrow’s newspaper today, something which has never been done. Some basic parts of the future can be seen but not all the details as you would get in fast forwarding a movie.

Secondly, some do get premonitions of the future, but unlike a movie with set frames, one can change it. For instance, there are numerous stories of someone who received a warning to not board a plane that later crashed. When he saw the future, he was able to change it, unlike a movie with frames that cannot be changed.

Obviously, the idea that our life is set in stone like frames of a movie does not correspond.

Remembering the Forgotten

To believe that life here is like a movie, replaying an ancient life, with all future frames set in stone, here is what you would have to believe.

The dream is over and you are safely back in heaven enjoying the bliss, joy and creative endeavors. Even though the Course says that “Nothing that you remember now (in the dream) will you remember. “T-19.IV.D.6 you start to remember and you do the impossible and go “backward to an instant so ancient that it is beyond all memory, and past even the possibility of remembering.” M-2.3

So even though this recorded film is past the possibility of remembering, you suddenly remember each frame in perfection and decide to forget who you are a second time (or maybe many times) and identify with a series of lives that you now see as nightmares from which you have been happy to conclude. All the pain and suffering are now yours for a second time, and what is worse, you decide to start the movie at the beginning where you are in total ignorance of your true identity.

Do you really think we could have been that crazy? Who wants to relive a pleasant life, let alone a painful one?

Not Feeling the Pain

We have covered three points illustrating how watching a movie rerun does not correspond to this dream which is the result of the separation. Now here is a fourth.

When you watch a movie, even one that is good enough to cause you to feel involved, you do not feel the actual pain of the characters involved.

If this life were like a movie rerun, then when one breaks a leg, the watcher may feel some empathy for the character, but he would feel no pain.

Even if the character suffered severe burns or torture, if this were a movie the watcher would feel no discomfort. Instead, he may have the thought, “I’m glad that is not happening to me.”

When the dreamer asks, “Why is this happening to me?” he is acknowledging that he is having an actual experience, not at all like watching a movie for the second or third time.

Identification of Characters

Among the many reasons this life is not like a movie is this: A movie has many characters and when watching, you do not feel the pain of any of them though you may show some empathy for all of them.

In life you identify with only one person, but unlike a watching a movie, you actually feel the pain of that person and go through the experiences of him or her. All the other people in life are seen as separate from you, so you do not feel their pain or live through their experiences as you do through your ego.

Thus, the movie has many characters that you watch, but do not fully identify with. Life also has many characters, but unlike a movie, there is one character with which you fully identify and feel any pain or pleasure experienced. Unlike watching a movie, you fully accept your identity as this character and see this character as having an isolated experience from the others involved.

Stopping the Movie

Here is another way our life in the illusion is different than a movie.

You can stop watching a movie, leave the theater and resume normal life at any time if you do not like what is happening. In this world it is much different. Here we encounter numerous painful events in our life, and if we do not like them, we cannot just decide to leave the theater. True, one could kill himself, but the Course tells us that this would not wake us from the dream.

In addition, there is no way a character in a movie can wake up or choose how long the movie will run. In the movie, the script is indeed written and cannot be changed, whereas the Course tells us that in this world “the time you take it is voluntary.” In other words, you can decide whether to take a long or a short time to take the Course and awaken, for the script concerning the time factor is definitely not written. And if we decide to meander along and take twice the needed time playing in this world, then there would be many things happen that would not be foretold in any script.

The Observer

Since we are at point number seven, with more to come, it should become obvious that there are flaws in comparing this life to a movie that cannot be altered.

Here is another one:

The idea behind the life-is-a-scripted-movie idea is that this life is really over and we are safe in heaven. From that state of bliss, we decided to watch a rerun of our lives during the separation. While watching it we became so involved that we forgot the original movie script and thought that we are one of the characters in the movie rerun; and here we are living out the script without a clue as to what is going on in reality.

This idea falls far short of a correlation to watching a movie here.

First, if you are watching a rerun of a movie in our world you do not forget that you have seen it before and you recall the basics of what is going to happen. The script idea tells us that we have completely forgotten the plot of our story and we do not therefore know what is going to happen next.

Secondly, when you are watching a movie, you never forget that you are the observer and not one of the characters. And remember, we are talking about ourselves as fully conscious Sons of God with much more awareness in heaven than we have in the illusion. If we have power here to maintain the vantage point of the observer, then surely, we had it in the eternal world. It makes no sense that a rerun of a movie would involve us so much that we would lose ourselves in it.

Thirdly, there had to be a time when we actually made the movie, and it would make no sense in talking about watching reruns of the movie in the middle of making it, and before the end is even known. Why would we say the script is written and the next frame is set before the next frames are even filmed?

A Dream, Not a Movie

It is interesting that a large percentage of ACIM students believe that life is like a movie with the next frame being an event that cannot be altered, yet not once does the Course even mention the word.

Yes, the Course does not once use the movie analogy, but it does specifically use something else. And what is that something else?

A dream.

Yes, the Course compares this world not to a movie, but a dream, and tells us of a script that is written to guide us to awaken from that dream of which A Course in Miracles is a guide.

We know for sure that the Course compares this life to a dream, so let us look at the difference between a dream and a movie.

[1] All the events in a movie are unalterably set even before you watch it.

A dream, however is not predictable, follows no script and is created by the ego, and not God. It is written:

“What can He (God) know of the ephemeral” W-pI.152.6 Your dark dreams are but the senseless, isolated scripts you write in sleep.” T-30.VII.6

This would include our dreams at night as well as our life in the world.

[2] We totally identify with the main character in the dream, but we see the movie from the vantage point of the observer. We watch a movie from a distance, but we participate in the dream.

[3] You cannot alter a movie by the power of your thought, but you can alter events in your dream.

[4] You can wake up from a dream and that is the end of it. On the other hand, none of the characters in a movie can wake up. And if you stop watching the movie, the frames of the movie are still there and can be watched again.

Conclusion: The Course compares this life and this world to a dream state, not a movie. There is a big difference between the two.

You are as Free as God

If life here in this world were merely a replay of a movie that cannot be altered, then there would be no such thing as free will. Here is what the life-is-a-replay-of-a-movie idea tells us. It says that the next decision, the next action or next words spoken are set like the next frame of a movie, and there is no way you can change it. Thus, if the next frame has you eating pancakes for breakfast, then you must choose pancakes – you cannot choose fruit or bacon and eggs.

Or, if the next frame has you getting out of bed at 8 AM sharp, this you must do. You cannot choose to sleep another 15 minutes. If this idea were true, then you would have absolutely no choices involved in your life. You couldn’t even choose to procrastinate or to speed up taking the Course, as that would be set in future frames you must act out.

This runs contrary to many passages in the Course. For instance, it definitely tells us that “the time you take it is voluntary.” T-in.1, and “You are free, however, to decide when you want to learn it.” M-2.3

It does tell us that it is in the plan that we will awaken and return, but this does not violate free will because God knows that when enough time passes we will grow tired of the dream world and want to return home of our free will, like the story of the Prodigal Son.

The Course definitely tells us that we have free will – that we are doing more than being little robots going through predetermined motions. Indeed “I am not the victim of the world I see. … Remind yourself that you are making a declaration of independence in the name of your own freedom.” W-pI.31.4

Instead of being controlled by the next frame we are told that “No force except your own will is strong enough or worthy enough to guide you. In this you are as free as God, and must remain so forever.” T-4.III.6

“You are not free to give up freedom, but only to deny it.” T-10.IV.5

However, we are warned that “The mind can miscreate only when it believes it is not free. An ‘imprisoned’ mind is not free because it is possessed, or held back, by itself. It is therefore limited, and the will is not free to assert itself. T-3.II.4

If we buy into the idea that we are not free but each action, word and thought we think is predetermined, then we are likely to misuse our God-given powers and miscreate.

We have miscreated enough without adding more fuel to the fire.

The Course and Predestination

The idea that our future in life here is fixed and cannot be changed, like the frames of a movie rerun is out of harmony with numerous passages from ACIM. The only thing truly predestined is our return home, and even this is determined by our free will, for every soul will eventually choose love over fear. “It is only the end that is certain.” M-22.2

Whereas God does have a script for our atonement and awakening, life within the illusion has no set script from God and is subject to our whims of thought.

The plans you make for safety all are laid within the future, where you cannot plan. No purpose has been given it as yet, and what will happen has as yet no cause. Who can predict effects without a cause? T-26.VIII.5

Here we are told that we cannot accurately plan for the future because it does not yet have a real or eternal cause. This world has unpredictable effects because of illusionary, or temporary causes.

In addition, we are told that unlike a movie, the future of our life can be changed:

“When you make a decision of purpose, then, you have made a decision about your future effort; a decision that will remain in effect unless you change your mind.” T-4.V.6

You can change your future by changing your mind, but if you are watching a movie, you cannot change the future frames and scenes.

Even our mundane daily occurrences are up to our decisions rather than the next frame in a movie script:

“Do not fight yourself. But think about the kind of day you want, and tell yourself there is a way in which this very day can happen just like that. Then try again to have the day you want.” T-30.I.1

If life is a replay of a movie, then it would be fruitless to plan the day we want.

Even though God has a script that is written that insures we return home, everything that happens in the mind of the ego has nothing to do with Him, and He has no interest in the unpredictable dream itself.

Here we see that the things that happen on the path of return cannot be predicted:

“The path becomes quite different as one goes along. Nor could all the magnificence, the grandeur of the scene and the enormous opening vistas that rise to meet one as the journey continues, be foretold from the outset.” M-19.2

Then we are told that what happens on this journey through life cannot be predicted because “What you made can always be changed.”

“Only what God creates is irreversible and unchangeable. What you made can always be changed because, when you do not think like God, you are not really thinking at all.” T-5.V.6

We can even change the dream and replace it with a different one:

“If you are the dreamer, you perceive this much at least: that you have caused the dream, and can accept another dream as well. But for this change in content of the dream, it must be realized that it is you who dreamed the dreaming that you do not like.” T-28.II.5

So, unlike a movie where the frames are set, the content of our life is not. Our free will can alter the dream and even replace a dream with another dream.

The Two Scripts

The Course doesn’t mention the movie idea but it does tell us there is a script and implies that the end result of returning home is a sure thing. Even here, it stresses that there is free will, which will determine how long it takes. So, how can there be free will when the end is determined? An analogy may help us to understand.

Suppose you had a toothache that is getting progressively worse. You have the free will to not go to the dentist, but when the choice comes down to pain or no pain, you will eventually pick the latter.

We are in a similar situation. We are in a dream where lots of pain happens and when we learn there is a way to end the pain, then it is only a matter of time before we choose it of our own free will. God doesn’t force any decision upon us.

Something else that is overlooked is that there are two scripts. The first is the script of return wherein the Holy Spirit is our guide. In this “are all but aspects of the plan to change your dreams of fear to happy dreams, from which you waken easily to knowledge.” T-18.V.1

The second is the “fearful script” of the ego concerning which, nothing is sure.

“Fear is a judgment never justified. Its presence has no meaning but to show you wrote a fearful script, and are afraid accordingly. … Your dark dreams are but the senseless, isolated scripts you write in sleep.” T-30.VII.3&6.

“You add an element into the script you write for every minute in the day, and all that happens now means something else. You take away another element, and every meaning shifts accordingly. What do your scripts reflect except your plans for what the day should be? And thus you judge disaster and success, advance, retreat, and gain and loss.” T-30.VII.1-2

The script of God honors our free will, and God merely waits for our correct decision. The script of the ego is not predictable and leads to chaos and “dark dreams.”

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ACIM Conversations, Part 25

April 30, 2022July 8, 2022 Joseph Dewey

ACIM Conversations, Part 25
Creation vs Made

Student: I’ve been getting a lot of grief among students over my use of the word “creation.” If I use it referring to anything in this world, they correct me and tell me that everything here is “made” not created.

Teacher: Yes, I know, some who are very black and white will correct you even though your English is correct, and it is obvious what you are saying. Can you give me an example of a correction?

Student: I could give you several. The other day I mentioned something about the creation of the universe we see about us and I was jumped upon with a correction telling me that this world was “made,” not “created,” and this isn’t even the real universe. Then I was talking about the creation of some new offerings by Apple and was corrected again telling me that all Apple products are “made,” not created.

Teacher: Do you think the students understood what you were saying?

Student: I’m sure they did.

Teacher: Then they need to take the Course’s advice: “To communicate is to join and to attack is to separate.” T-8.VII.12 Are you familiar with the Course’s differentiation between “create” and “made?”

Student: I think so, but will be interested in your comments.

Teacher: Why do you suppose they corrected you?

Student: I felt like they were just trying to demonstrate a superior knowledge of the Course.

Teacher: Yes, and it is a problem that some are more determined to be technically correct than in understanding each other with real communication. Read this extract as it is perhaps the most common one to stress the difference in the two words:

Student: “A clear distinction between what is created and what is made is essential. All forms of healing rest on this fundamental correction in level perception.” T-2.V.A.12

Teacher: Here it seems to stress the importance of understanding the difference in the two words, but now read the same text before it was edited:

Student: “Clear distinction between what has been created and what is being created is essential. All forms of correction (or healing) rest on this fundamental correction in level perception.” OE Tx:3.5

Wow! In the original edition the word “made” is not even used. When it talks about “what has been created,” what does it mean?

Teacher: It is referring to miscreations of the past here in this world that cause our problems. They need to be replaced with correct creation the Course refers to as the “miracle.”

Student: So, instead of “made” Jesus himself in his original dictation used the word “created” in referring to what has been made in this world. I wonder if those critical students are upset at Jesus when they read the original.

Teacher: I wouldn’t bet on it, but one can see where they have made the distinction because the Course often uses “creation” in reference to eternal things and the word “made” in relation to the temporary things of this world, but just as you may use the word “create” sometimes in reference to this world so does the Voice in the Course. In fact, there are 27 times the Course refers to things made in this world as “miscreation.” Here is one for you to read.

Student: “The fundamental conflict in this world, then, is between creation and miscreation. All fear is implicit in the second, and all love in the first. The conflict is therefore one between love and fear.” T-2.VII.3

Teacher: It is interesting that “miscreation,” or things made in this world, has the word “creation” in it. If nothing else, this illustrates the impracticality of insisting that creation must only refer to what God directly makes. Read this quote in the original text:

Student: “The acceptance of the Atonement by everyone is only a matter of time. In fact, both time and matter were created for this purpose.” OE Tx:2.47

Teacher: Time and matter belong to the world, not heaven, and here it says they were originally created. Time and matter are a part of the dream also indicating the original dream state was an idea created by the Godlike powers of the Son for an idea is eternal and cannot be destroyed.

Student: Now I do not feel so bad for using “create” in reference to some things in this world.

Teacher: This problem just illustrates the importance of looking at the context of what is said and seeking to understand rather than insisting on some literal accuracy being always applied.

That said, it is helpful for Course students to understand the general distinction it makes between “creation” and “made.” First, can you tell me the difference as seen by the general public using dictionary definitions?

Student: I’d say that when you create something you are putting together something new, like Edison did with the light bulb. Since then, many have made light bulbs. We make things by duplicating the original idea.

Teacher: Is this how your student friends used these words when they corrected you?

Student: No. They tell me that create is to only be used in relation to something eternal that God makes and is not to be used in reference to anything in the world

Teacher: So, using this definition then we would have to say that Edison made the light bulb.

Student: Yes, with this definition there would be no differentiation between what Edison did and what a manufacturer does in copying it, for they are both done in the world.

Teacher: And this points us to an important key in understanding the Course. It sometimes usus a definition of terms peculiar to itself, and if the student is not aware of this, he may not fully understand what is being said. For instance, we talked earlier about forgiveness and how its meaning in the Course differs from the dictionary.

Student: So exactly what would be the definition of creation according to ACIM?

Teacher: The Course tells us that true creation involves extending that which is eternal, basically anything that has an end is considered being made, not created. God creates by extending Himself in creating additional sons through sharing. The idea of sharing is an essential ingredient in the process as noted here:

“You cannot separate your Self from your Creator, Who created you by sharing His Being with you.” T-7.V.6

Basically, true creation, according to ACIM, is the complete sharing of everything that is eternal. We are told that we cannot fully understand this until we return to our eternal state.

Are there any other areas where you are receiving correction?

Student: Yes. This one concerns the body. When I mention something that seems to indicate that I am in this world functioning in a body someone pops up and lectures me, telling me that I am not a body

Teacher: Do you believe you are a body?

Student: Of course not. ACIM makes that very clear

Teacher: Then why do they accuse you of thinking you are a body?

Student: The problem comes when I mention any experience that involves a body. They somehow twist that into my believing that I am a body. In reality, it is almost impossible to have a conversation about any experience in this world without involving the body.

Teacher: Indeed. ACIM tells us that there is no form or bodies in heaven, but here in dreamland they are almost impossible to ignore. I would just tell them that you are also not your car, which, like your body, is a tool you use to navigate in this dream. To talk of driving your car doesn’t mean you think you are a car.

Student: Sounds good. Another thing they accuse me of is thinking that I am in my body.

Teacher: And why do they say that is not correct?

Student: They say I cannot be in my body because the body does not exist and is just projected by my mind.

Teacher: The problem is that the Course only accords true reality to things that are eternal. Anything that exists in time and space that will someday have an end is regarded as not real or part of the dream. But it does say this:

“What you believe is true for you. In this sense the separation has occurred, and to deny it is merely to use denial inappropriately.” T-2.VII.5

So, does the fact that this world is not real mean that it should be denied?

Student: Not according to that quote.

Teacher: Let me put it this way. When you wake up from a dream would it be an honest thing to do to tell me that you had no dream?

Student: No. That would be a lie and go against being honest, as taught in the Course.

Teacher: But the dream wasn’t real.

Student: It didn’t happen in my waking reality, but it still happened and I had an experience.

Teacher: Is it possible to even talk about the dream without relating your experience in it?

Student: Not really.

Teacher: And is it possible to talk about this greater dream without talking about your experience in it?

Student: I do not think so.

Teacher: And when you talk about an experience you had in your dream body at night, does this mean that you believe you were actually in a real body?

Student: No. That would be a silly belief.

Teacher: And when you talk about the body here which is an illusion in a dream, does this mean you think you are in a body?

Student: No more than being in a dream body at night.

Teacher: It would appear then that the needed correction is on your accusers who are trying to correct your views which need no correction.

Student: That’s the way I look at it. Thanks.

Links to The Mysteries of A Course in Miracles:

For Free Book go HERE and other books HERE

JJ’s Amazon page HERE

ACIM Conversations, Part 24

April 24, 2022July 8, 2022 Joseph Dewey

ACIM Conversations, Part 24
The Historical Jesus

Student: I’ve been coming across some unusual beliefs by students about Jesus who is said to be the author of A Course in Miracles.

Teacher: Why am I not surprised? Okay, I can pretty much guess what they are but hit me with something.

Student: The Voice in ACIM pretty solidly identifies himself as the historical Jesus, but many students reject this. I think the statement of greatest error is that” We are all Jesus.”

Teacher: Why do you think they say that?

Student: I suppose it is because the Course teaches that there is one Son, so they assume that what one has done all have done.

Teacher: Yes, the idea of oneness is confusing to many, especially if they see all life as being one with no parts as we discussed earlier.

Student: Oneness indeed makes much more sense and is in harmony with the Course when you see it as many parts that are united as one.

Teacher: Now if a student accepts the strange idea of oneness so all can claim to be Jesus, one would also have to say he is Hitler as well.

Student: Yeah, don’t hear anyone making that claim.

Teacher: There are many statements made by the Voice in the Course that tell us that though we are all one with God, we are individual lives and what Jesus accomplished is different from what students of the Course have accomplished. Read this text:

Student: “I bridge the distance as an elder brother to you on the one hand, and as a Son of God on the other. My devotion to my brothers has placed me in charge of the Sonship, which I render complete because I share it. This may appear to contradict the statement “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: What does Jesus call himself here?

Student: Our elder brother.

Teacher: Can you be an elder brother to yourself?

Student: That would be as difficult as creating ourselves which the Course tells us we cannot do.

Teacher: Good point. And who does it say is in charge of the Sonship, you or Jesus.

Student: Jesus

Teacher: And where do we come in?

Student: It says that Jesus shares the sonship with us.

Teacher: So, does it make sense that instead of being Jesus, we are one, or united with our elder brother by accepting the shared sonship?

Student: Seems obvious to me.

Teacher: There are many passages which tell us that Jesus is a distinct individual from ourselves. Here’s another one.

Student: “There is nothing about me that you cannot attain. I have nothing that does not come from God. The difference between us now is that I have nothing else. This leaves me in a state which is only potential in you. T-1.II.3

Teacher: So, what is the difference between Course students and Jesus?

Student: Jesus has nothing but what comes from God. I suppose we rely on the ego instead.

Teacher: And what is the promise to us?

Student: We can attain the same things he did.

Teacher: Here’s another passage to read giving encouragement in that direction:

Student: “I have enjoined you to behave as I behaved, but we must respond to the same Mind to do this. This Mind is the Holy Spirit, Whose Will is for God always. He teaches you how to keep me as the model for your thought, and to behave like me as a result.” T-5.II.12

Teacher: How then is the student supposed to view Jesus – as himself or something else?

Student: It says we are to see him as a model from which to pattern our behavior.

Teacher: I suppose it may be tempting to be able to claim the works of Jesus without making the effort to attain to his stature, but obviously there are steps that each of us must take to attain as he did.

Student: You would think that would be obvious. There’s another point that some students bring up. Some say that the Jesus in the Course is not the historical Jesus from the New Testament.

Teacher: And why do they say that?

Student: Some come from an atheist or agnostic background and never accepted the story of his life. Others believe the identification is just symbolic.

Teacher: If one doubts the perfection of the Course script then doubting whether or not the Voice is Jesus makes sense. But if one accepts that the Course is a divine revelation without major errors then one would have to accept that the Voice is that of the historical Jesus.

Student: Can that be proven from the Course?

Teacher: The proof is pretty solid for the Voice specifically identified with the Jesus of history numerous times. Here he verifies the garden experience, his crucifixion and relationship with the apostles:

“My brothers slept during the so-called ‘agony in the garden,’ but I could not be angry with them because I knew I could not be abandoned.” T-6.I.7

“The Apostles often misunderstood it (the crucifixion), 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.” T-6.I.14

“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. I do not want you to allow any fear to enter into the thought system toward which I am guiding you.” T-6.I.16

And here he specifically identified with “Christ Jesus.”

“The Bible says, ‘May the mind be in you that was also in Christ Jesus,’ and uses this as a blessing. It is the blessing of miracle-mindedness. It asks that you may think as I thought, joining with me in Christ thinking.” T-5.I.3

Student: That is pretty strong evidence. Didn’t he specifically mention Judas?

Teacher: Yes, here it is:

“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?” T-6.I.14-15

Student: That sounds like the entity who is Jesus recalling what happened.

Teacher: Now read this as he is even more specific:

Student: “My body disappeared because I had no illusion about it. The last one had gone. It was laid in the tomb, but there was nothing left to bury. It did not disintegrate because the unreal cannot die. It merely became what it always was. And that is what “rolling the stone away” means. The body disappears, and no longer hides what lies beyond. It merely ceases to interfere with vision. To roll the stone away is to see beyond the tomb, beyond death, and to understand the body’s nothingness. What is understood as nothing must disappear.

“I did assume a human form with human attributes afterwards, to speak to those who were to prove the body’s worthlessness to the world. This has been much misunderstood. I came to tell them that death is illusion, and the mind that made the body can make another since form itself is an illusion. They did not understand. But now I talk to you and give you the same message. The death of an illusion means nothing. It disappears when you awaken and decide to dream no more. And you still do have the power to make this decision as I did.” From “Special Messages”, by Jesus…Additional material through Helen Schuchman. Also quoted in Absence From Felicity by Ken Wapnick

Wow! That is pretty specific

Teacher: But perhaps the coup de grâce is the many quotes the Voice of ACIM uses that are attributed to the historical Jesus of the New Testament. The Voice often indicates that he is quoting himself. I’ve compiled a list. Go ahead and read them off.

Student: “No man cometh unto the Father but by me”

“I and my Father are one,”

“Heaven and earth shall pass away”

“Lead us not into temptation”

“Except ye become as little children”

“the meek shall inherit the earth.”

“Father forgive them for they know not what they do”

“Do this in remembrance of me”

“Blessed are the pure in heart for they shall see God”

“Before Abraham was I am.”

“Many are called but few are chosen” should be, “All are called but few choose to listen.”

“Judge not that ye be not judged,”

“Seek ye first the Kingdom of Heaven”

“The Kingdom of Heaven is within you”

“Seek and ye shall find”

“turning the other cheek.”

“thine is the Kingdom,”

“I am come as a light into the world,”

“I am with you always,”

When I said, “My peace I give unto you,” I meant it.

“Who is my father?”

That is what I meant when I said, “Blessed are ye who have not seen and still believe,”

“Seek and you will find,”

I said earlier, “By their fruits ye shall know them, and they shall know themselves.”

“Thy Will be done,”

“Let me not wander into temptation.”

“This is my beloved Son

“Of myself I can do nothing” is to gain all power

“praying for one’s enemies.”

Wow. That’s quite a list. Obviously, the Voice identifies with the Jesus of the New Testament.

Teacher: Like I said. If one doubts the perfection of the Course then one may be justified in considering that the Voice may be merely symbolic, but if one accepts it as a real Divine revelation then one should conclude the Voice is the historical Jesus.

Links to The Mysteries of A Course in Miracles:

For Free Book go HERE and other books HERE

JJ’s Amazon page HERE

ACIM Conversations, Part 23

April 12, 2022July 8, 2022 Joseph Dewey

ACIM Conversations, Part 23
Steps to Awakening

Student: I’ve come across students who seem to think there are no steps to awakening. They seem to think there is just one leap and that is it. They quote these passages:

“What difference does the content of a dream make in reality? One either sleeps or wakens. There is nothing in between.” W-pI.140.2

“You cannot dream some dreams and wake from some, for you are either sleeping or awake.” T-29.IV.1

Teacher: And I suppose that those who use this quote think they are on the awake side.

Student: That seems to be the case.

Teacher: You might point out that the Course tells us that “It is impossible to see two worlds which have no overlap of any kind. Seek for the one; the other disappears. But one remains.” W-pI.130.5

Tell me my friend, which world are you seeing right now, the dream of earth or the formless and eternal heaven?

Student: I’d have to admit that I am seeing this world.

Teacher: And do your friends see the words you type, their electronic devices, their homes or do they see their heavenly abode?

Student: I know they see the words I type, for they answer me in kind.

Teacher: Then they are obviously seeing this world and if they are seeing this world, they cannot see the eternal world for the Course tells us we can see only one of them at the exclusion of the other.

Student: That is powerful reasoning, but I’m sure they will come up with some argument that they are seeing the true reality.

Teacher: Now let us examine those verses you quoted. They say that we are either asleep or awake which makes sense when we compare it to our sleep in this world. You cannot be asleep and awake at the same time. On the other hand, assuming there is no alarm clock do you wake up suddenly or is there a process?

Student: I usually wake up gradually over a period of ten minutes or so. Then, other times I drift in and out of sleep. But you’re right. I am either asleep or awake though the line may be a little blurred for a few seconds.

Teacher: Would you rather be awakened gently over a period of time or suddenly?

Student: I prefer a gentle awakening.

Teacher: God agrees with you and tells us the plan is to gently awaken us:

“How can you wake children in a more kindly way than by a gentle Voice that will not frighten them, but will merely remind them that the night is over and the light has come? You do not inform them that the nightmares that frightened them so badly are not real, because children believe in magic. You merely reassure them that they are safe now. Then you train them to recognize the difference between sleeping and waking, so they will understand they need not be afraid of dreams. And so when bad dreams come, they will themselves call on the light to dispel them.” T-6.V.2

Student: It says we will be trained “to recognize the difference between sleeping and waking.”

Teacher: Indeed, for it says of this problem that “The dreamer of a dream is not awake, but does not know he sleeps.” T-28.II.6 And how long do you think this training to tell the difference between being asleep and awake will last?

Student: Well, I’m kind of dense sometimes so I wouldn’t be surprised if God has been working on me for several lifetimes.

Teacher: Do you suppose there are other steps?

Student: I would guess that the answer is yes and you are going to tell me one.

Teacher: Good answer; let us give one mentioned by the Course:

“So fearful is the dream, so seeming real, he could not waken to reality without the sweat of terror and a scream of mortal fear, unless a gentler dream preceded his awaking, and allowed his calmer mind to welcome, not to fear, the Voice that calls with love to waken him.” T-27.VII.13

What is another step mentioned in this quote?

Student: Dreams of terror will be replaced by more gentle dreams.

Teacher: Yes. Since fear is the big obstacle to waking up we are given more gentle dreams, or lifetimes so fear, is reduced.

Student: I’m not sure if my current lifetime is a gentle dream or not as I have certainly had my share of problems.

Teacher: And you are certainly not alone my friend. Overcoming fear is definitely one of the steps toward awakening and this is done in two stages as stated here:

“The escape from darkness involves two stages: First, the recognition that darkness cannot hide. This step usually entails fear. Second, the recognition that there is nothing you want to hide even if you could. This step brings escape from fear.” T-1.IV.1

There are many steps that are taken that lead to awakening. Read this one:

Student: “The first step toward freedom involves a sorting out of the false from the true.” T-2.VIII.4

Teacher: This is obviously important for if you cannot sort out the false from the true you may wind up thinking you are awake when you are really asleep.

Student: It’s kind of funny when you think of it. If a guy thinks he is awake when he is really asleep then he will not take any steps to awaken.

Teacher: That’s why we need training to recognize whether we are asleep or awake.

Actually, the Course mentions many other steps to waking up such as learning to forgive, letting go of grievances, letting go of ego judgments, realizing our true nature and numerous others, but there is one major step we all must take. Do you recall what that is?

Student: That must be seeing the real world.

Teacher: Indeed, here are two references on that for you to read:

Student: “The awakening of His Son begins with his investment in the real world, and by this he will learn to re-invest in himself.” T-12.VI.4

“The real world is the symbol that the dream of sin and guilt is over, and God’s Son no longer sleeps.” W-pII.8.4

Teacher: The Course describes the seeing of the real world as an awakening, but it also says there is one more step after this. You might call it the step that transcends awakening.

“When you perceive yourself without deceit, you will accept the real world in place of the false one you have made. And then your Father will lean down to you and take the last step for you, by raising you unto Himself.” T-11.VIII.15.

Student: Then we will be back home with God fully awake

Teacher: Can you see now that the Course clearly teaches that there are numerous steps to the waking up process and entering the eternal world?

Student: Yes, and I can see that it is easy to get the wrong idea from the passage that says we are either asleep or awake. It’s not a matter of just snapping our fingers and being awake in heaven but there is a process that involves numerous steps that must be taken.

Teacher: And now that we realize that we are not fully awake what do we need to do?

Student: Find our next step and take it. I kinda feel bad for those students who think they are awake when they are still asleep, for they will not be looking for their next step, for they think they do not need it.

Teacher: That inertia happens in all spiritual belief systems. Let me end this discussion by emphasizing this important point mentioned earlier. An essential beginning step is “to recognize the difference between sleeping and waking.” T-6.V.2 If a student is asleep and thinks he is awake he could be trapped in illusion indefinitely.

Student: And that is a trap we want to avoid. Thank you for these conversations. They have been helpful.

Links to The Mysteries of A Course in Miracles:

For Free Book go HERE and other books HERE

JJ’s Amazon page HERE

ACIM Conversations, Part 22

March 29, 2022July 8, 2022 Joseph Dewey

ACIM Conversations, Part 22
Is Anyone Awake?

Student: I keep coming across fellow students who tell me that they have awakened from the dream, yet see no evidence they are any more awake than I am. How should I respond to such people?

Teacher: First, you need to decide whether or not a response would be helpful.

Student: And how do I do that?

Teacher: What does the Course tell you to do as far as decision making goes?

Student: I suppose you are telling me I need to check with the Holy Spirit.

Teacher: Exactly. And do you suppose the Holy Spirit will give you the same answer for each individual.

Student: I would think there would be different answers as some may be open to discussion and others not so much.

Teacher: Yes. Some interpret any questioning of their belief system as an attack, and any attempt to correct errors in them are fruitless. On the other hand, there are some who are open to discussions that reveal greater light and the Holy Spirit will give you a favorable nudge for them.

Student: I think there may be a third category, like the authorities who tried to entrap Jesus. He responded and put them in their place. Some people just seem to be asking for it.

Teacher: And even here you need to listen to the inner voice. Sometimes it will prompt you to respond and other times not.

The first thing you need to be aware of as a student is all that would transpire if you were to be fully awake. Who is it that we can look to as the greatest example of enlightenment?

Student: I’m sure that would be Jesus.

Teacher: And are you aware that even he is not fully in heaven?

Student: No I was not. Do you have a reference on that?

Teacher: Read this:

Student: “Because my feet are on the ground and my hands are in Heaven, I can bring down the glories of Heaven to my brothers on earth.” UR T 1 B 40ab

Teacher: Now, why is it that he can still assist us?

Student: Apparently his consciousness extends to both heaven and earth for his feet are on the earth and hands in heaven. Interesting.

Teacher: The Course tells us why he must yet stay linked to us here on earth. Read this:

Student: “Yet a savior must remain with those he teaches, seeing what they see, but still retaining in his mind the way that led him out, and now will lead you out with him.” W-pI.rV.in.6

Teacher: Why must a savior remain with us?

Student: So he can lead us out with him.

Teacher: This harmonizes with a promise he made to his disciples. He said: “I am with you alway, even unto the end of the world.” Matt 28:20

Now read these two quotes that reveal why he is committed to stay and work with us.

Student: “The reawakening of every Son of God is necessary to enable the Sonship to know its Wholeness.” T-6.I.12 “Souls cannot rest until everyone has found salvation.” UR T 1 B 24a. 24

It looks like even Jesus or others who are awake will not be able to rest until all are awake.

Teacher: And this thought is reinforced in this next quote:

Student: If all His creations are His Sons, every one must be an integral part of the whole Sonship. The Sonship in its Oneness transcends the sum of its parts. However, this is obscured as long as any of its parts is missing. That is why the conflict cannot ultimately be resolved until ALL THE PARTS OF THE SONSHIP HAVE RETURNED. Only then can the meaning of wholeness in the true sense be understood.” T-2.VII.6

Teacher: Here we see that we are all integral parts of the Sonship and we must all return before we can completely comprehend the meaning of its wholeness.

Student: That is quite a statement. It appears then that no one can claim to be fully awake for the whole Sonship must return before complete wholeness is realized.

Teacher: But we can make great strides toward the Eternal World. The first major step is to attain the real world. Do you have a grasp of what that is?

Student: I understand it is some type of bridge between heaven and earth.

Teacher: Yes. The Course describes it as “a borderland of thought that stands between this world and Heaven.” T-26.III.2

It says “The real world is the second part of the hallucination time and death are real, and have existence that can be perceived.” T-26.V.12 “The real world can actually be perceived. All that is necessary is a willingness to perceive nothing else.” T-11.VII.2

Student: It appears then that anyone who claims to be awake has first learned to see the real world.

Teacher: And how many do you suppose there are who perceive it?

Student: I encountered a number who claim they are in heaven but haven’t heard any of them talk about seeing the real world which must come first.

Teacher: Read this – it gives interesting evidence that one is beginning to see the real world:

Student: “You will begin to understand it when you have seen little edges of light around the same familiar objects which you see now. That is the beginning of real vision. You can be certain that real vision will come quickly when this has occurred.” W-pI.15.2

Teacher: So what happens when you obtain real vision?

Student: You see edges of light around familiar objects.

Teacher: Take a look at that chair over there. Do you see light around its edges?

Student: No. I guess I do not have real vision yet.

Teacher: Now take another look. Tune out the chair and focus for about a minute. on the empty space at its edges

Student: (A minute passes) I think I did see some light but it’s gone now. Maybe it was my imagination.

Teacher: It will seem that way at first but keep practicing and you can see the light from the real world everywhere. It says: “The Great Light always surrounds you and shines out from you.” T-11.III.4

Student: Wow. That’s cool. I haven’t heard anyone talk about this before.

Teacher: And there is much more to see beyond that light at the edges, which anyone who claims to be at least half awake should be able to register. And this is just part of a first step in the awakening process.

Student: What else should I look for in one who claims to be awake?

Teacher: First let me say that there are degrees of wakefulness, for even Jesus will not be fully awake in heaven until you and I join with him. The first major hurdle is the realization that we are asleep in a world of illusion and need to wake up. The next step is to see the real world so we can at least perceive truth from error while we are in the dream. From then on it is a step-by-step process until we arrive at the wakefulness demonstrated by Jesus when he was here. Do you recall the story of John the Baptist when he was in prison and was not sure if Jesus was the Christ?

Student: Yes. He sent some friends to Jesus to ask him if he was the one who was to come.

Teacher: Perhaps if John had been A Course in Miracles student he might have asked if Jesus was the one who was to demonstrate being awake. When the friends approached Jesus he told them to spend some time with him and tell John what they saw which was: “The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.” Matt 11:5

Student: That should have been enough to convince anyone. If I recall John went to his death comforted that a true messenger had arrived. So, should I expect similar things from anyone who claims to be enlightened or awake?

Teacher: First let me say that any declaration of being awake is a sign of the ego at work. Did you notice in reading the gospel account that Jesus never declared himself as the Christ, or even a Christ?

Student: Now that you mention it I think that is true.

Teacher: What made people think he was the Christ?

Student: His works as well as his enlightened teachings

Teacher: Yes, and this is the only way a true messenger will announce himself. It will be through his words and works. Do you know of anyone in this age who has announced himself in this way?

Student: Can’t say that I do but have encountered several who have announced themselves using the ego’s method by just declaring themselves awake or enlightened. If you are correct all students I know have a long way to go for I do not see any of them performing great miracles as did Jesus.

Teacher: And do not forget the greatest miracle of all – the overcoming death itself. Even after they destroyed his body Jesus was able to bring it back to apparent life.

Student: It’s kind of amusing that many think that some Course luminaries have overcome death even though there have been no bodies missing from their tombs or appearing to friends afterwards.

Teacher: This idea of placing high profile teachers in the same league as Jesus overcoming death is quite common. Many spiritual movements have declared, with no evidence, that their founders or significant teachers were ascended after they were dead and buried. The truth is that they were overtaken by death just like everyone else.

Student: Is Jesus the only one in history then who has overcome death?

Teacher: No. There are a few but not many of their works are known to history. The Course mentions them once here:

“There are those who have reached God directly, retaining no trace of worldly limits and remembering their own Identity perfectly. These might be called the Teachers of teachers because, although they are no longer visible, their image can yet be called upon. And they will appear when and where it is helpful for them to do so. To those to whom such appearances would be frightening, they give their ideas. No one can call on them in vain.” M-26.2

Student: I must have read this but not registered it correctly. These individuals can appear to people after their death just as Jesus was reported as doing.

Teacher: Yes, and miracles also followed them but they didn’t receive the recognition as did Jesus, for Jesus had a mission to demonstrate power over death in a dramatic way so others could see beyond the illusion.

Student: That is encouraging that there are others besides Jesus. I can see though that I still have a ways to go as I have never been able to make the blind see or the deaf hear, let alone raise the dead.

Teacher: But you are much further along the path than others who believe themselves to be awake while they are yet in a deep sleep.

Look at it this way. Imagine a path going from point A to Point B. The first person thinks he is just a couple steps from his destination, but in reality he has taken a wrong turn and does not know where he is. The other person is 75% there, knows his true location and how far he has yet to travel. Which one has the advantage?

Student: The second, of course.

Teacher: Is the belief of the first guy that he is almost there helpful at all?

Student: No. His delusion is a great hinderance.

Teacher: Even so, it is with students who believe they are a step away from heaven but do not realize where they really are. Such an illusion will delay the awakening.

Student: I can see that I need to monitor my own progress so my ego does not lead me into that trap. I appreciate your counsel.

Links to The Mysteries of A Course in Miracles:

For Free Book go HERE and other books HERE

JJ’s Amazon page HERE

ACIM Conversations, Part 21

March 25, 2022July 8, 2022 Joseph Dewey

ACIM Conversations, Part 21
The Key to Health

Student: Another teaching where there is strong disagreement is over how a Course student should handle health problems. Some think we should just get our mind right and we’ll always have good health and not need doctors, medicines or needles, and others and others think that orthodox medicine is fine and in harmony with the teachings. What are your thoughts on this?

Teacher: To understand how to put the teachings to the best use you have to understand a core approach that is used by the Course which is this. It always presents the ideal, and even though that ideal may be lifetimes beyond the reach of the average student and difficult from our view, it presents it as if it is easy to attain. For instance, have you noticed that the path to waking up is talked about like it is the easiest thing in the universe?

Student: Yes indeed. Sometimes I feel like I must be missing a lot or I would be completely awake by now.

Teacher: In fact, the Course makes is sound like it is beyond easy. Read this:

Student: “When the light comes at last into the mind given to contemplation; or when the goal is finally achieved by anyone, it always comes with just one happy realization; ‘I need do nothing.’” T-18.VII.5

Teacher: So, how easy is it to do nothing?

Student: It should be a piece of cake.

Teacher: Yet many thousands have devoutly studied the course. Do you know any who have fully awakened and returned to heaven?

Student: Some may think they are awake but haven’t seen any disappear into heaven the way Jesus did. I also do not see anyone performing miracles as he did.

Teacher: What does that tell you about the presentation by the Course and the reality of attainment?

Student: It presents the ideal as if it is easy, but for us who are asleep waking up seems difficult.

Teacher: And the strange thing is that when all is said and done it is easy. Have you ever jumped out of a plane before?

Student: No.

Teacher: Imagine that you are in a situation where you have a parachute on and are all ready to jump for the first time. You are told that it will be easy. All you have to do is to jump out of the plane and pull the chord when you are part way down. How easy would it be to jump that first time?

Student: I think I’d be really frightened. Even though the mechanics are easy the fear is difficult to overcome.

Teacher: And that fear is amplified for those seeking to wake up. We have seen many parachute safely out of planes, but we can’t fine one associate who has fully awakened.

Student: Good point. So, what does this have to do with handling modern medicine?

Teacher: The point is that the Course presents the ideal before us concerning health but achieving this for the student is easier said than done. And what do you suppose the main obstacle would be?

Student: Perhaps it is the same as jumping out of a plane – fear.

Teacher: Exactly right. Read these words given to Helen:

“I am repeating here a Biblical injunction of my own, already mentioned elsewhere, that if my followers eat any deadly thing it shall not hurt them. This is what Cayce could NOT believe, because he could not see that, as a Son of God, he WAS invulnerable.” UR T 3 C 39

Here Jesus was referring to this scripture concerning believers:

“They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” Mark 16:18

Now if someone offered you a drink you knew was poisoned what would prevent you from drinking it even if you were familiar with these words from Jesus?

Student: I admit that I would be afraid that my faith was not strong enough.

Teacher: And why do students not refuse modern medicine when the Course says you do not need it if you are in your right mind?

Student: I guess many are afraid they are not in their right mind.

Teacher: Correct and the Course repeatedly teaches that illness is caused by misguided thinking from the mind and has nothing to do with the body. Read this:

Student: “Only the mind is capable of error. The body can act wrongly only when it is responding to misthought. The body cannot create, and the belief that it can, a fundamental error, produces all physical symptoms. Physical illness represents a belief in magic. The whole distortion that made magic rests on the belief that there is a creative ability in matter which the mind cannot control.” T-2.IV.2

Teacher: The Course repeatedly refers to all healing treatments that deal directly with the body as magic. What does it say that this mistaken magic rests upon?

Student: It says it “rests on the belief that there is a creative ability in matter which the mind cannot control.”

Teacher: And what does that mean?

Student: It means that there is a mistaken belief that the body can create an illness or be subject to healing that is independent of mind.

Teacher: And does modern medicine have anything to do with treating the mind?

Student: No. It just treats the body with physical agents as if the body is only subject to them and not mind.

Teacher: For those who are afraid they are not centered enough in mind to heal the body the Course offers this advice:

“If you are afraid to use the mind to heal, you should not attempt to do so. The very fact that you are afraid makes your mind vulnerable to miscreation. You are therefore likely to misunderstand any healing that might occur, and because egocentricity and fear usually occur together, you may be unable to accept the real Source of the healing. Under these conditions, it is safer for you to rely temporarily on physical healing devices, because you cannot misperceive them as your own creations. As long as your sense of vulnerability persists, you should not attempt to perform miracles.” T-2.V.2

Who does it say should rely on orthodox medicine?

Student: It says those who “are afraid to use the mind to heal.”

Teacher: Yes, those who are afraid and have a “sense of vulnerability”. Can you give me an example of someone in this situation?

Student: I’d say just about everyone including myself. I got the Covid virus a while back and I’ll admit that I didn’t have enough faith to just rely on my right mind to take care of it.

Teacher: The Course almost makes fun of those who do depend on orthodox medicine. read this:

Student: “Think of the freedom in the recognition that you are not bound by all the strange and twisted laws you have set up to save you…You really think a small round pellet or some fluid pushed into your veins through a sharpened needle will ward off disease and death.” W-pI.76.3

Wow. I do not know of anyone who never takes pills or gets shots.

Teacher: And why do we rely on these remedies? Read this next passage for the answer:

Student: “If you are afraid of healing, then it cannot come through you. The only thing that is required for a healing is a lack of fear. The fearful are not healed, and cannot heal.” T-27.V.1

So, it appears that we take orthodox treatments because if we do not, we become afraid and the fearful cannot be healed.

Teacher: Now read this next one that tells us why we resist healing:

Student: “Lack of faith in the power that heals all pain arises from your wish to retain some aspects of reality for fantasy.” T-17.I.3

Teacher: A while back you mentioned that there are things you want to accomplish with your life. Just about all have aspects of life here that we are attached to and this can interfere with healing. Like I said the Course presents the ideal and the path seems simple as stated here:

“Healing is accomplished the instant the sufferer no longer sees any value in pain.” M-5.I.1

Student: Yes, it would seem easy to let go of one’s value of pain but I’ve heard it said that there are subtle values we attach to sickness.

Teacher: The Course seems to support that idea for it tells us this:

“Sickness is a decision. It is not a thing that happens to you, quite unsought, which makes you weak and brings you suffering. It is a choice you make, a plan you lay,” W-pI.136.7

Student: The choice has to be subtle indeed for I do not recall choosing to get Covid.

Teacher: We’ll end this discussion with a quote that leads us to universal healing. Read this:

Student: “Love cannot suffer, because it cannot attack. The remembrance of love therefore brings invulnerability with it.” T-10.III.3

Sounds like the Beatles were right. All you need is love.

Teacher: Love takes us to the ideal and eventually the ideal becomes the reality. The time will come that each of us will awaken to our invulnerability and let go of our fears concerning the body. Then we will have no need for the magic treatments that the dreamers think they need for the body, which is really controlled by the mind.

Links to The Mysteries of A Course in Miracles:

For Free Book go HERE and other books HERE

JJ’s Amazon page HERE

ACIM Conversations, Part 20

March 20, 2022July 8, 2022 Joseph Dewey

ACIM Conversations, Part 20
Time in Heaven

Student: I’ve been thinking about the Course’s teachings on time and having difficulty in understanding it.

Teacher: What’s the problem?

Student: It seems to teach that time does not exist in the eternal world for it is just an illusion.

Teacher: You’re only partly right for time does exist in heaven. There are, however, two ingredients of time that exist only here in this world. What do you suppose they are?

Student: If I recall correctly, it says the past and the future do not exist in heaven.

Teacher: But it does say that an aspect of time does exist in heaven. What would that be?

Student: Would that be the present?

Teacher: Yes. the Course makes this definite statement: “The present is the only time there is.” W-pI.164.1 Here, read a couple more quotes:

Student: “The present is before time was, and will be when time is no more. In it are all things that are eternal, and they are one.” T-13.VI.6

“The only aspect of time that is eternal is now.” T-5.III.6

Teacher: So what aspect of time exists in the eternal reality?

Student: Now, or the present.

Teacher: So time does exist in heaven and it is called the present. Here is what it says about the past and the future: “Fear is not of the present, but only of the past and future, which do not exist.” T-15.I.8

Then it makes this interesting statement: “time itself involves intervals that do not exist.” T-2.VII.5

Student: Wow. No past or future and no intervals between them – that’s what I have a hard time getting my mind around. I’m glad you pointed out that the aspect of present time will still exist in the eternal world, but still have difficulty understanding what that would be like.

Teacher: First let us examine what creates time as we know it here. The Course gives a very interesting clue when it tells us that our time is made from intervals. In other words, it is always measured in an apparent movement from the past to the future. This movement is measured in seconds, minutes weeks, years etc. So, time as we know it, consists of a conscious registration of short intervals, like seconds, merged into greater intervals. This creation of the passing of time is called a trick or an illusion by the Course.

Student: Why would our time be called a trick?

Teacher: Because real time is in the present and an interval of consciousness skips over it so we never see the real now. Instead, we register the interval which is a leap from the past to the future which only exists in the dream.

Student: That’s pretty deep. So, what would happen if we could see the true present?

Teacher: This world of form would disappear for everything here is created by motion through time. In the present we would see the eternal world which the Course says is something that cannot be put into words.

Student: So, what would be the difference between living in this world of time and the eternal present which I believe the Course calls timelessness?

Teacher: One of the main differences is this. Everything created in time has a beginning and an end. Everything dies here. Everything created in the present time is eternal because no intervals between past and future exist.

Student: What I do not understand is this. It is said God created me. So, wasn’t there a past time before my creation and another one afterwards?

Teacher: There was not an interval between the past and the future because you were created in present time which was all the time there was.

Student: I do not understand the difference between before and after in heaven and before and after creating something here.

Teacher: Read these two quotes that should be helpful:

Student: “Time (past and future) does not really exist. The statement is more meaningful in terms of a vertical rather than a horizontal axis.” T-1.II.4

“The miracle entails a sudden shift from horizontal to vertical perception. This introduces an interval from which the giver and receiver both emerge farther along in time than they would otherwise have been. The miracle thus has the unique property of abolishing time to the extent that it renders the interval of time it spans unnecessary.” T-1.II.6

Teacher: Time in this world corresponds to the horizontal where you travel from the past to the future. To what does the vertical correspond?

Student: I guess that would be heavenly time, the present.

Teacher: Yes, the present, vertical time of the holy instant has no forward and backward or past and future, so switching to this abolishes time as we know it, as mentioned in the quote. In vertical time there is no past and future as we understand them.

Student: So there is just up and down, but no forward and backward.

Teacher: There is just up, speaking symbolically here. In this world we think of time moving forward but in the eternal world there is not movement as we understand it but something the Course calls extension. As we enter vertical time creation happens by extending upward in an eternal present with no horizontal past or future. So, when you were created in the present you were created with no past or future and it was as if you had always been and always will be, except there is no “as if” in heaven but only IS.

Student: That is interesting but still difficult to understand.

Teacher: We are told that there are many things we can question and receive and then understand here, but this one is beyond our understanding unless we experience it. I will give this illustration that may help. Picture God and the universe as a circular balloon that has always existed that is being blown up and expanding. There are always under creation, new molecules of air (Sons), being added so the balloon is always expanding. See this as never contracting or changing shape but always creating and adding new molecules that identify with the whole and each other. The only thing that changes is expansion for it says, “the present saved to quietly extend into a timeless future.” W-pI.110.4 You might want to read this quote next:

Student: “What is timeless is always there, because its being is eternally changeless. It does not change by increase, because it was forever created to increase.” T-7.I.7

Teacher: So, why is heaven called changeless, even though there is expansion or extension?

Student: That is interesting. It says “because it was forever created to increase.”

Teacher: So it appears there is change but because the change is always occurring one could say that the process is changeless.

Student: Reminds me of the statement that the more things change the more they stay the same.

Teacher: Yes, you could say that the more the universe expands the more it stays the same because the process does not change for real creation “extends the present rather than the past.” T-13.IV.9

Student: So instead of moving from the past to the future, as we do here, in heaven we move from a present to an extended present, but we are always in the real present. Is that correct?

Teacher: Yes. Here we are never in the real present except in those times we enter what the Course calls the holy instant. In the eternal world the present is all there is. It calls this state “timelessness.”

Student: You’ve helped me get a sense of real time but I also sense that I do not grasp it completely.

Teacher: No one in this world does. Have you noticed that when you sleep at night that times seems to flow differently?

Student: Yes.

Teacher: And do you also notice that your awareness of this world and what it is like does not exist there?

Student: Yes again.

Teacher: And do you also notice that some of your thoughts and experiences in the waking world are imperfectly reflected in your dream world?

Student: Yes, sometimes almost insanely.

Teacher: And finally, do you notice that your dream self has no awareness of the difference between its reality and your waking reality?

Student: Yes. I think one would wake up as soon as that awareness came.

Teacher: You are correct sir! And the fact that we are still here in this world tells us that we are not yet reached full awareness, but because we are talking about it and trying to understand tells us something. What would that be?

Student: I would say that our rough understanding that we are in a dream and that there is another world indicates we are on the verge of awakening.

Teacher: Yes. That may still be sometime ahead, as we measure it, but most of the dream is behind us, which the Course said took millions of years to materialize.

Student: I can see that I may not be ready to awaken for there are still things I want to do with my life.

Teacher: And sometimes you have a dream that you want to continue and not wake up for a while.

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ACIM Conversations, Part 19

March 15, 2022July 7, 2022 Joseph Dewey

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.” T-4.in.1

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.

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