Category: A Course in Miracles

Understanding Concepts

Are concepts good or bad? Is it a positive or negative thing for us to use them?

Many view them as negative because of several comments made by A Course in Miracles. Here is one:

“Concepts are learned. They are not natural. Apart from learning they do not exist. They are not given, so they must be made. Not one of them is true, and many come from feverish imaginations, hot with hatred and distortions born of fear. What is a concept but a thought to which its maker gives a meaning of his own? Concepts maintain the world. But they can not be used to demonstrate the world is real. For all of them are made within the world, born in its shadow, growing in its ways and finally “maturing” in its thought. They are ideas of idols, painted with the brushes of the world, which cannot make a single picture representing truth.” T-31.V.7

On the other hand, sometimes the Course speaks positively about them as in this quote:

“There is no order of difficulty in miracles because there are no degrees of Atonement. It is the one complete concept possible in this world, because it is the source of a wholly unified perception.” M-22.1 “We have too much to accomplish on behalf of the Kingdom to let this crucial concept slip away. T-6.V.A.4.

So here we are told that the idea of there being no order of difficulty in miracles is a “complete” as well as a “crucial” concept that is important for us to understand and accept.

The Holy Spirit is even spoken of as a concept and we know that it is a positive creation:

“The Holy Spirit is a difficult concept to grasp precisely because it is symbolic and therefore open to many different interpretations.” OE Tx:5.10

Even the Course itself presents us with “major concepts.”

“This manual is not intended to answer all questions that both teacher and pupil may raise. In fact, it covers only a few of the more obvious ones, in terms of a brief summary of some of the major concepts in the text and workbook.” M-29.1

This quote helps to clarify why the Course may sometimes sound negative on concepts:

“And what is light except the resolution, born of peace, of all your conflicts and mistaken thoughts into one concept which is wholly true? Even that one will disappear, because the Thought behind it will appear instead to take its place.” W-pI.108.1

Here it is speaking of light as a true concept, but then it tells us that this concept “will disappear, because the Thought behind it will appear instead to take its place.”

In this world we have to form concepts or we couldn’t understand anything, but learning through concepts can only lead to a partial understanding. For a full understanding of anything we need to go to the realm of knowledge where we can understand the thought behind the various concepts.

Meanwhile as we experience the illusion, concepts, though imperfect, must be used for basic communication.

The student may at this point ask: “What is the difference between an idea and a concept?”

The Course speaks quite positively of ideas and even tells us that “Everything is an idea.” T-5.I.2

You might say then that a concept is the embodiment of an idea or in simple terms a concept is an attempt to describe an idea in words.

Just like you can have good and bad ideas there are good and bad concepts.

A good idea put into words to make a concept can be a positive thing. The great example of this is the Course itself which presents us with many concepts. Here are a few both positive and negative:

“Let us start our process of reawakening with just a few simple concepts:

Thoughts increase by being given away.

The more who believe in them the stronger they become.

Everything is an idea.” T-5.I.2

Here are other concepts:

“Size” T-1.III.9 “Up and down” T-1.VI.3 Near and far” W-pI.30.4 “Atonement” OE Tx:2.45 “Nothing and everything” OE Tx:2.99 “Levels.” T-3.IV.1, “The devil” T-3.VII.2 “God” and “His creations” T-7.VI.1 “Time” M-2.2. “Punishment” T-2.VIII.3 “Fear” T-5.VI.9 “Health and sickness” T-8.VIII.2 “Choice” T-10.V.14 “Your thoughts determine the world you see.” W-pI.11.1 “Reincarnation” M-24.1 “individual consciousness” C-in.1

As you can see the idea of concepts covers quite a range with some considered positive and others negative.

When we examine in depth the use of concepts by the Course, we see that concepts in relation to ourselves is the greatest error and this is where the most negative remarks on the subject is found.

Here we have a brief explanation of the problem of our concept of self:

“A concept of the self is meaningless, for no one here can see what it is for, and therefore cannot picture what it is. Yet is all learning that the world directs begun and ended with the single aim of teaching you this concept of yourself, that you will choose to follow this world’s laws, and never seek to go beyond its roads nor realize the way you see yourself. Now must the Holy Spirit find a way to help you see this concept of the self must be undone, if any peace of mind is to be given you.” T-31.V.8

“A concept of the self is made by you. It bears no likeness to yourself at all. It is an idol, made to take the place of your reality as Son of God. The concept of the self the world would teach is not the thing that it appears to be.” T-31.V.2

In conclusion we can say this. Any idea can be reduced to a concept by providing a description that is presented in the words of this world. Such a concept can be made  around something positive such as God, the Holy Spirit, peace or even love. Negative things can also be presented as concepts such as fear, hate, special relationships, the devil etc.

In all cases the clearest of concepts do not reveal the full truth, but just point us toward it. We must seek “the Thought behind it” to discover the fullness of truth. See: W-pI.108.1

Until we discover the pure thought and meaning we must rely heavily on concepts. This is why many are presented in the Course. But even all concepts and the Course itself are to be set aside at our awakening:

“Simply do this: Be still, and lay aside all thoughts of what you are and what God is; all concepts you have learned about the world; all images you hold about yourself. Empty your mind of everything it thinks is either true or false, or good or bad, of every thought it judges worthy, and all the ideas of which it is ashamed. Hold onto nothing.  Do not bring with you one thought the past has taught, nor one belief you ever learned before from anything. Forget this world, forget this course, and come with wholly empty hands unto your God.” W-pI.189.7

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The True Self

A Course in Miracles clearly teaches about two selves. The first self is eternal and dwells in heaven, and the second is a temporary illusion and identifies with this world of illusion.

Many spiritual teachings call these two the lower and higher selves. Here is a description from the Course:

“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.” W-pI.93.9

That which is often called the higher self then is the one that is “true” while the other self “is not there.” but an illusion.

While identifying with this illusionary self, if you listen to the Holy Spirit “you will perceive another self in you. This other self sees miracles as natural.” T-21.V.3

This “other self” or our true self, is recognized by its power to reason, something lacking in the false self:

“You do not realize the whole extent to which the idea of separation has interfered with reason. Reason lies in the other self you have cut off from your awareness. And nothing you have allowed to stay in your awareness is capable of reason. How can the segment of the mind devoid of reason understand what reason is, or grasp the information it would give?” T-21.V.4.

Some believe this false self is the ego but we are told that “the ego is not the Self.” T-4.II.4

“The ego is the questioning aspect of the post-separation self, which was made rather than created. It is capable of asking questions but not of perceiving meaningful answers” T-3.IV.3

So the ego is not the self, but an “aspect” of it. What aspect?

The questioning aspect. This sheds some more light:

“The ego, then, raised the first question that was ever asked, but one it can never answer. That question, ‘What are you?’ was the beginning of doubt. The ego has never answered any questions since, although it has raised a great many.” T-6.IV.2

The ego’s first big question which was “What are you?” was the beginning of doubt.

What is it that we began to doubt? We began to doubt that we were really our true self which shares the mind and attributes of the Father. The ego then went even farther and caused us to even doubt that we had a self and convinced us that our end was not self-awareness, but oblivion for it speaks of “your plan to keep His Son in deep oblivion, and go the way you chose without your Self. It is not God you have imprisoned in your plan to lose your Self.” W-pI.166.9-10

The ego puts its attention on convincing us that we are merely bodies, and what do those who see themselves as bodies believe? They see themselves as having no enduring self and that the destruction of the body results in either oblivion or hell.

“The ego teaches that your function on earth is destruction, and you have no function at all in Heaven. It would thus destroy you here and bury you here, leaving you no inheritance except the dust out of which it thinks you were made. As long as it is reasonably satisfied with you, as its reasoning goes, it offers you oblivion. When it becomes overtly savage, it offers you hell.”

Since the Course places much attention on the true rather than the false self it would seem beneficial to explore what it says about it. After all, “Salvation comes from my one Self. Its Thoughts are mine to use.” W-pI.96.9

In addition, we are told that beyond the body “You go where you would be, gaining, not losing, a sense of Self. In these instants of release from physical restrictions, you experience much of what happens in the holy instant.” T-18.VI.13

It is curious that many seem to think we lose a sense of self when we return to our true spiritual home, but instead the Course says that we will be “gaining, not losing, a sense of Self.”

We then come to the realization that “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

The Course stresses that sharing and unity are essential to finding our true self. The illusionary self sees itself as alone and separate while the true self sees itself as not being alone at all

“You cannot understand yourself alone. This is because you have no meaning apart from your rightful place in the Sonship.” T-5.III.8

Indeed when we realize who we are, we see ourselves as being united with our brothers rather than a separate entity all alone.

“You are one Self, the holy Son of God, united with your brothers in that Self.” W-pI.95.13

“But healing is his own decision to be one again, and to accept his Self with all Its parts intact and unassailed.” W-pI.137.3

Our true self is one in the mind of God, but it is a oneness through sharing:

“Only an illusion stands between you and your brother, and the holy Self you share together.” T-22.IV.7

Some seekers are concerned that they may suffer loss in dropping the false self for the true. To them the Course asks this question:

“Can your self be lost by being found?” T-29.I.9

Realizing our true self is the ultimate act of atonement concerning which it is written:

“The Atonement must be understood as a pure act of sharing.” T-5.IV.2

“If you would give yourself as your Father gives His Self, you will learn to understand Selfhood.” T-15.VI.7

Good advice. Let us follow the example of the Father who “maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” Matt 5:45

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What is Love?

Many students of A Course in Miracles, as well as other spiritual traditions, consider love to be a mystery that is beyond understanding. I will submit that it may be difficult to put the meaning of love into words, but that doesn’t mean it is beyond our understanding. After all, we are told that God created us as an extension of His love so understanding love would be a key ingredient to understanding ourselves,

“The step I take today, my Father, is my sure release from idle dreams of sin. Your altar stands serene and undefiled. It is the holy altar to my Self, and there I find my true Identity.” W-pII.309.2

And what is the key ingredient of your identity?

“I seek my own Identity, and find It in these words: Love, which created me, is what I am.” W-pII.229.1.

The Course makes it clear that finding our true identity is essential “to be restored to Heaven.”

“For we, Your loving Sons, have lost our way a while. But we have listened to Your Voice, and learned exactly what to do to be restored to Heaven and our true Identity.” W-pII.300.2.

To say then that love is beyond our understanding is to say that realizing our true identity is also impossible, and, if this is impossible, then we would be stuck in the illusion forever, for we must understand and realize our true identity to awaken from the dream.

Since love is what we are then it would seem wise to seek out what the Course actually tells us about love, for love is indeed something we are supposed to understand:

“He will shine through your idle thoughts today, and help you understand the truth of love. In loving gentleness He will abide with you, as you allow His Voice to teach love’s meaning to your clean and open mind.” W-pI.127.9

Before we can realize the true love which is from God we have to understand the false counterpart presented by the ego. Concerning this the Course says:

“The ego is certain that love is dangerous, and this is always its central teaching. It never puts it this way; on the contrary, everyone who believes that the ego is salvation seems to be intensely engaged in the search for love. Yet the ego, though encouraging the search for love very actively, makes one proviso; do not find it. Its 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

It would indeed be helpful to examine the key ingredients of the true love of God in order to not be fooled by the false love of the ego.

It is helpful to understand that “To create is to love.” T-7.I.3 and as creation took place

“He (God) did not set His Kingdom up alone.” T-30.II.1

Then there is this:

“You dwell in the Mind of God with your brother, for God Himself did not will to be alone.” T-11.I.1 “God is incomplete without you.” T-9.VIII.9

It seems obvious that God is impelled to create to have someone to love for love cannot manifest when one is alone with nothing to share “It is not His Will to be alone. And neither is it yours.” T-25.II.9.  

“Never forget that God did not will to be alone… You who share His life must share it to know it, for sharing is knowing.” T-11.I.11

In heaven we are told that all the Sons of God are united through partaking of the one Mind and Spirit from God. The question arises as to how love is manifest in heaven when there is a  state of blissful union and oneness

The answer is very profound.

“For it is the function of love to unite all things unto itself, and to hold all things together by extending its wholeness.” T-12.VIII.7

The key phrase there is that it is the function of love “to hold all things together.”

We can only enjoy absolute oneness in heaven because of the love of God which draws all things toward its center and holds them there.

This agrees with reports from many who have had out of body experiences who tell us of experiencing a love from God that is far beyond anything experienced in the body. It is also notable that this love is without compulsion and eagerly accepted by those who experience it.

We may not fully understand love while seeing ourselves in a body, but the Course does give us some great food for thought on the subject.

Here are a few things the Course says about real love.

“To create is to love. Love extends outward simply because it cannot be contained. Being limitless it does not stop. It creates forever, but not in time.” T-7.I.3

Love is freedom. T-16.VI.1

“Happiness is an attribute of love. It cannot be apart from it. Nor can it be experienced where love is not.” W-pI.103.1 “Love is happiness, and nothing else brings joy.” W-pI.117.1

“Love is extension. To withhold the smallest gift is not to know love’s purpose.” T-24.I.1 without extension there can be no love.” T-7.VIII.1

“For if love is sharing, how can you find it except through itself? Offer it and it will come to you, because it is drawn to itself.” T-12.VIII.1

“Love is a law without an opposite. Its wholeness is the power holding everything as one,” W-pI.127.3

“All that (love) you would keep away holds all the meaning of the universe, and holds the universe together in its meaning.” T-15.XI.6

“Love is the same as union.” T-16.V.3

“Love is not special. If you single out part of the Sonship for your love, you are imposing guilt on all your relationships and making them unreal.” T-13.X.11

“Only love is strong because it is undivided.” T-12.V.

“Love, too, is recognized by its messengers. If you make love manifest, its messengers will come to you because you invited them.” T-12.VII.8

“Perfect love casts out fear. If fear exists, Then there is not perfect love.” T-1.VI.5 “For love is wholly without illusion, and therefore wholly without fear.” T-16.IV.11

“Heaven looks with love on what is joined in it, along with its Creator.” T-18.I.11

“Love would never look on guilt at all. It is the nature of love to look upon only the truth, for there it sees itself, with which it would unite in holy union and completion.” T-19.IV.A.10

“Love is not learned. Its meaning lies within itself. And learning ends when you have recognized all it is not.” T-18.IX.12

“Love is your power, which the ego must deny.” T-7.VI.4

“Father, Your Mind created all that is, Your Spirit entered into it, Your Love gave life to it.” W-pII.263.1

There is no better quote to end with than the promise that the love we experience here in this world will not be lost but taken with us.

“All your past except its beauty is gone, and nothing is left but a blessing. I have saved all your kindnesses and every loving thought you ever had. I have purified them of the errors that hid their light, and kept them for you in their own perfect radiance. They are beyond destruction.” T-5.IV.8  

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Understanding Love

The first paragraph in the Course says this about love:

“The course does not aim at teaching the meaning of love, for that is beyond what can be taught. It does aim, however, at removing the blocks to the awareness of love’s presence, which is your natural inheritance. T-in.1

It is interesting that for a subject that it does not aim at teaching that it indeed covers it quite well and mentions it 1737 times in the FIP edition.

Even though this is a major subject. the Course maintains that its real meaning cannot be taught:

“Love is not learned. Its meaning lies within itself.” T-18.IX.12

In other words, we cannot just take one who does not understand love and cause him to understand it by explaining it to him. That just does not work.

What does work then?

What works is to remove “the blocks to the awareness of love’s presence” so it can be felt.

Then, because love is our “natural inheritance,” we can recognize true divine love when we feel it. We know it when we actually experience it.

There is a problem with recognizing real love and that is false or illusionary love gets in the way and “blocks” our understanding of it.

“In Heaven, where the meaning of love is known, love is the same as union. Here, where the illusion of love is accepted in love’s place, love is perceived as separation and exclusion.” T-16.V.3

The real meaning of love is known in heaven, but here in our separated state “the illusion of love is accepted in love’s place, love is perceived as separation and exclusion.”

What does it mean when it says that in the illusion “love is perceived as separation and exclusion.”

This is explained by what the Course calls the “special relationship.” This quote sheds some light:

“Be not afraid to look upon the special hate relationship, for freedom lies in looking at it. It would be impossible not to know the meaning of love, except for this. For the special love relationship, in which the meaning of love is hidden, is undertaken solely to offset the hate, but not to let it go.” T-16.IV.1

This is a very difficult teaching for many students to accept for all of us in this world have special relationships with our spouse, our children, our family and friends. Concerning them we are told this:

“You cannot enter into real relationships with any of God’s Sons unless you love them all and equally. Love is not special. If you single out part of the Sonship for your love, you are imposing guilt on all your relationships and making them unreal.” T-13.X.11

I do not think that the admonition to love all equally means that you pay as much attention to your neighbor’s wife and kids as your own, but that you treat everyone with equal fairness.

For example, let us suppose that your child gets in a dispute with another child at school and the principle thinks your kid is mostly to blame. The natural tendency of many parents is to defend the kid right or wrong. This is showing special love. The parent who loves equally will be as concerned for the other child as with his own and if his own child is in error, he will place responsibility where it belongs.

In this day and age perhaps the greatest temptation of special love comes from our current political division. Perhaps on one side you cannot stand a certain politician and his supporters, but love the other side and their voters.

To love equally would mean that you see perfect Sons of God on both sides who equally deserve your love and support. Let us suppose you pass by one of these opposition voters who has car trouble. Do you smile at his problem and drive on, or do you stop and help him with the same care as you would with one who votes as you do?

Similarly, the parable of the Good Samaritan given by Jesus is a great example of one who transcended special love, but these words from the Biblical Jesus surely make the point:

“Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

“For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.” Matt 5:43-48

There has been a lot written about the problem of special relationships but the main point I wish to make here from the Course is that in the special relationship “the meaning of love is hidden, is undertaken solely to offset the hate, but not to let it go.” T-16.IV.1

In other words, your love for one political candidate “is undertaken solely to offset the hate,” you have for the other guy.

To gain a true understanding of love we have to let the hate go or the true love of God will elude us. On the other hand, if we transcend the special relationship, we are promised that the true meaning of love will be revealed for “It would be impossible not to know the meaning of love, except for this.” (the special relationship) T-16.IV.1  

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Karma and ACIM

Karma is an interesting subject for many spiritual students. Those who seek to find additional light on it from A Course in Miracles are somewhat disappointed as the FIP edition does not make one mention of it, though the original edition does mention it in one verse:

“‘Vengeance is Mine sayeth the Lord,’ is a strictly karmic viewpoint. It is a real misperception of truth by which man assigns his own ‘evil’ past to God. The ‘evil conscience’ from the past has nothing to do with God.” OE Tx:3.15

It is also interesting that the Circle of Atonement found a transcription of Helen’s notes with some more comments on Karma. It forms a section in the COA edition titled “The Question of Karma.”

It reinforces the idea that karma is linked to the past concerning which God has no interest for He dwells in the eternal present. On the other hand, He says this:

“There was a past, but it does not matter. It does not explain the present or account for the future.

“Are you interested in healing insanity or in studying its past?

“The history of a split mind is not a constructive focus for those who are being trained in an integrated and true concept of themselves.”

It sounds like Bill and Helen may have been enquiring about their past lives for they were told this:

“I am quite willing to tell you about your past when it no longer is of any interest to your ego, and if it is of help to someone else.

“For instance, they often relate a bodily condition to the past even when they affirm that mind is the builder.”

The thread that deals with karma is not all negative for it says:

“The chief value of the concept lies in its helpfulness in counteracting the idea of hell, a belief that is hard for the ego to relinquish.”

Many fundamentalist believers think we have only one life and if we do not accept their interpretation that we will go to hell for eternity. That is a pretty fearful thought.

On the other hand, teachings of reincarnation and karma say there is no such thing as eternal punishment. Instead, we are to merely right the wrongs we have committed in the past. This is something much less fearful.

So, is this all we have to go on concerning karma?

I submit that the answer is no. We can see the truth of this when we realize that karma is merely the playing out of cause and effect, and cause and effect have both positive and negative repercussions. Those who see karma as only producing a punishment do not understand it.

Here is a simple example: If you take out a loan from the bank you are now a debtor and must pay it back. This corresponds to negative karma.

On the other hand, if you create a savings account and make deposits you will find the bank owes you instead. This corresponds to positive karma.

The basic idea is that some causes that we initiate move us forward and others do not.

It is interesting then that even though the FIP edition does not mention karma, it does say a lot about the principle behind karma which is cause and effect.

As it is with numerous other subjects, one has to examine the context when the Course discusses cause and effect.

For instance, it stresses that “God is the only Cause.” T-14.III.8.

“Fear cannot be real without a cause, and God is the only Cause.” T-9.I.9

Because God is the only cause then only the things caused by God are real. This includes the Sonship which is caused by God:

“The Son is the Effect, whose Cause he would deny. And so he seems to be the cause, producing real effects. Nothing can have effects without a cause, and to confuse the two is merely to fail to understand them both.”  T-21.II.10

The Son then is the effect of a cause initiated by God, but in the separated  condition he seems to be the cause for here everything is reversed.

“Effect and cause are first split off, and then reversed, so that effect becomes a cause; the cause, effect.”  T-28.II.8.

From the vantage point of heaven then, the past does not exist and is causeless.

“What you remember never was. It came from causelessness which you confused with cause.” T-28.I.9 “What never was is causeless.” T-17.VII.8

In the true reality, according to the Course, God is the only true cause and only that which is real are those things He has caused to be. We are told that he did not create this world but it was made by the Son when he got a mad idea. He thus made the illusion which was an effect that he thought was a cause.

But while in this world even the Course has to use cause and effect as understood by us or confusion would be the result. For instance:

“I see no neutral things. This idea is another step in the direction of identifying cause and effect as it really operates in the world.” W-pI.17.1.

“What you desire you will see. Such is the real law of cause and effect as it operates in the world.”  W-pI.20.5

Even though there is no real cause in this world with eternal effects the Course  acknowledges there is a law of cause  and effect “as it operates in the world.”

This is basically the same as karma and it has kept us in separation for millions of years:

“Just as the separation occurred over millions of years, the Last Judgment will extend over a similarly long period, and perhaps an even longer one.” T-2.VIII.2.

Why has it taken millions of years for us to awaken from t the dream?

The answer  is quite simple. We strongly identify with cause and effect, or karma in this world. When we make some great mistakes and leave the world we receive a life review and along with that is a desire to correct the wrongs we have made. This, plus other desires, draws us back into incarnation again and again with the hope of achieving balance.

The Course on the other hand, presents a plan that can greatly shorten that time in achieving balance.

It is interesting that Helen received an interesting message about her own past and even though it concerned her past it still had a tremendous effect upon her present and without it we would not have A Course in Miracles:

“The world situation is worsening to an alarming degree. People all over the world are being called on to help, and are making their individual contributions as part of an overall prearranged plan. Part of the plan is taking down A Course in Miracles, and I am fulfilling my part in the agreement, as you will fulfill yours. You will be using abilities you developed long ago, and which you are not really ready to use again. Because of the acute emergency, however, the usual slow, evolutionary process is being by-passed in what might best be described as a ‘celestial speed-up.’” Journey Without Distance by Robert Skutch, Chapter Four

The cause of Helen’s ability to hear the voice of Christ was “developed long ago,” and circumstances required she use them again to give us the Course. This was positive karma put to use.

Cause and effect or karma has a strong hold on all humanity, but understanding its attraction to us and how it works is an important step to awakening from the dream.

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Understanding the Name of God

It is interesting how you can be reading along in A Course in Miracles, thinking you are getting the point when all of a sudden it hits you with something that seems in total opposition to what has been previously said. For instance, as noted in my last article on the name of God, which is a name mentioned many times as something we are supposed to seek and use, but then it gives us this:

“God has no name.” W-pI.184.12

I’ve seen this quoted in isolation numerous times and it seems perplexing in that we are told numerous times to use and seek the name. What’s going on here?

Perhaps quoting the text in context will help us understand:

“God has no name. And yet His Name becomes the final lesson that all things are one, and at this lesson does all learning end. All names are unified; all space is filled with truth’s reflection. Every gap is closed, and separation healed. The Name of God is the inheritance He gave to those who chose the teaching of the world to take the place of Heaven…. No one can fail who seeks the meaning of the Name of God. Experience must come to supplement the Word. But first you must accept the Name for all reality” W-pI.184.12-13

This seems contradictory. It seems to say God has no name but he has a name that we “must accept.”

This text from the above quote sheds some light:

“The Name of God is the inheritance He gave to those who chose the teaching of the world to take the place of Heaven.”

In other words, the name of God only has meaning to those who are in the separated condition. In heaven, or the unified condition, God has no name for there are no names or words exchanged there. All communication is total without the need of any words or separate names. Names here are used to identify separate beings, but when we are again united with our true selves there will be no separation and no names, as we understand them, will be needed.

BUT… In this separated condition the name of God is our “inheritance” and “His Name becomes the final lesson that all things are one.”

Think of it. If all things are one, if we all share the one mind of God there will be no need for names, for all communication is instant. We only need them here because we see each other as separate individuals. Jill is different from Jane who is different from Jack so we have different names for each of them. But in our true home where “all things are one.” There will be no need for names as we understand them here.

But because we live in a separated world where all beings are different from each other we need names.

So… if God has no name in heaven why do we need to discover and use His name here?

The answer is quite simple. We live in this world in the condition of separation and in this condition, we see God as being not only separated, but different than ourselves.

To end the separation, we must identify the name which seems to make God different from ourselves. Then we are to understand the name and realize that “God’s Name is holy, but no holier than yours. To call upon His Name is but to call upon your own.” W-pI.183.1

We have the same name as God, but in our separated condition this does not seem to be the case. Realizing “His Name becomes the final lesson” because at that point we realize our true identity and when this is realized we awaken to true reality where names are no longer needed. “Repeat the Name of God, and little names have lost their meaning.” W-pI.183.4

In the meantime, we must discover the name for God, which also reveals our true identity and will awaken us from the dream. “Your Father’s Name reminds you who you are, even within a world that does not know.” W-pI.183.1

The name for God most clearly presented in the Course is love: “Father, Your Name is Love and so is mine.” W-pII.282.2

Since names are associated with separation then why are we told God’s name is Love?

The answer is quite simple. It is because in our separated condition we see the love of God as being different, or much higher or different quality than our own. When we realize that our name is also love the need for a name has been fulfilled. “So has his name become the Name of God, for he no longer sees himself as separate from Him.” M-23.2

A crucial point in understanding the name of God being associated with love is this. In our separated condition most people fear God in some way. Regular Christians fear He may send them to hell, others feel unworthy of him and still others fear He may be angry with them and destroy their very souls.

Knowing and understanding the name of God as being love puts an end to all those fears because truly loving parents would never hurt their children and when the parent is seen as truly loving, the child will have no fear.

Thus, the name of God associated with love eliminates fear.

The Course associates other names with God but they are all manifestations of love. For instance

“Healing is but another name for God.” LESSON 356

Is not the assisting in the of healing another or yourself an act of love? The ending of the separation is the ultimate healing.

Here’s another one: “The Name of God’s Son is One.” T-8.IX.7

Since we are told that the Son has the same name as the Father then we can assume here that “One” is one of God’s names.

How is one, or oneness, associated with love? The text explains as it continues: “and you are enjoined to do the works of love because we share this Oneness.” T-8.IX.7

Finally, we have Jesus, the Son, or “elder brother” T-1.II.4 who came to teach the meaning of love. Of this name the Course says:

“The name of Jesus Christ as such is but a symbol. But it stands for love that is not of this world.” M-23.4

The name of Jesus Christ stands for love even more literally than generally assumed.

If we examine the original Greek and Hebrew, we see that full name of Jesus Christ literally means “anointed to deliver.” The deliverance is not some nebulous salvation but an act of love that delivers others from the separation Aiding in the deliverance of our brethren and sisters causes us to become as Jesus and to take upon ourselves His name and become as Jesus Christ, or to take upon ourselves the name of love itself.

In addition to discussing the name of God the Course does mention a number of attributes associated with Him such as Holiness,

Kindness, Helpfulness and Perfection. W-pI.67.2

It is good to meditate on all the words associated with God because merely declaring that God or yourself is love does little. Many who use the word Love the most have less understanding of it than those who rarely use it. Inwardly we know what love is and the only way to understand it is to feel its sharing from another Son or perhaps God.

We recognize love when we experience it and when experienced we realize that just saying the words does little to communicate its true reality.

Let us then remember that to call upon the name of God in this world is to send and receive love in its truest form to our brothers and sisters.

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The Name of God

The Course places a lot of emphasis on the name of God, telling us that “the Son of God allowed to be himself, and all creation freed to call upon the Name of God as One.” T-26.VII.20

We are told to “Repeat God’s Name, and all the world responds by laying down illusions. Every dream the world holds dear has suddenly gone by, and where it seemed to stand you find a star; a miracle of grace. The sick arise, healed of their sickly thoughts. The blind can see; the deaf can hear. The sorrowful cast off their mourning, and the tears of pain are dried as happy laughter comes to bless the world.” W-pI.183.3.

The name indeed has great power and is even associated with the great miracle stressed in the Course:

“The miracle but calls your ancient Name, which you will recognize because the truth is in your memory. And to this Name your brother calls for his release and yours.” T-26.VII.16

The question many have is this: What is this name and what is the meaning behind it? After all, “No one can fail who seeks the meaning of the Name of God. Experience must come to supplement the Word.” W-pI.184.13

It seems that not many take advantage of this promise, for I haven’t seen much discussion about the meaning of the name of God or exactly what the name is.

I have to admit that the first few times I read the Course I found myself curious about the name but couldn’t find the name there neither did there seem to be a clear explanation of it.

I had the same problem with the Bible before I ACIM was even published.  I found this scripture perplexing:

“I have manifested thy name unto the men which thou gavest me out of the world… And I have declared unto them thy name, and will declare it.” John 17:6 & 26

Here it sounds like Jesus clearly declared the name of the Father yet there is no New Testament scripture telling us of the name.

He also said that “I am come in my Father’s name” John 5:43 and speaks of “the works that I do in my Father’s name,” John 10:25 Then in his famous prayer he says: “Our Father which art in heaven, Hallowed be thy name.” Matt 6:9

But what was the name? I kept seeking for it but the scripture never quotes Jesus giving it out.

Then I came across this: “teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Matt 28:19

Notice here that “name” is singular implying that the Father, the Son and the Holy Spirit all have the same name. This same teaching is found in the Course which uses “name” singular for all three:

“For reality is one with the Father and the Son, and the Holy Spirit blesses the real world in Their Name.” T-12.VI.4

Then I found this:

“For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named.” Eph 3:14-15

Not only do the Trinity have the same name, but also “the whole family in heaven and earth.”

The fascinating thing is that what I discovered in the Bible was the same thing I later discovered in A Course in Miracles:

“God’s Name is holy, but no holier than yours. To call upon His Name is but to call upon your own. A father gives his son his name, and thus identifies the son with him. His brothers share his name, and thus are they united in a bond to which they turn for their identity.” W-pI.183.1

It is interesting then that the Bible tells us that the family in heaven shares one name, but so does A Course in Miracles: “For Your Son must bear Your Name, for You created him.” W-pII.262.1

“Your ancient Name belongs to everyone, as theirs to you. Call on your brother’s name and God will answer, for on Him you call… by this little gift of truth but let to be itself, the Son of God allowed to be himself, and all creation freed to call upon the Name of God as One.” T-26.VII.20

“Creation has one Name, one meaning, and a single Source which unifies all things within Itself.” W-pI.184.11

The Course clearly teaches then that there is only one name for God, The Sonship and all creation, but the question remains: What is it?”

I did one more search looking for a clue and finally found it staring me in the face both from the Bible and ACIM.  Here it is plain as can be.

“Father, Your Name is Love and so is mine.” W-pII.282.2

In addition, both the Bible and the Course tell us that “God is Love.” T-9.I.9 & I John 4:8

The Course goes on to tell us that even the Kingdom is love:

“You could not remain within the Kingdom without love, and since the Kingdom is love.” T-6.IV.2

Does this mean that we should address God as LOVE then?

No. Words are symbols and the truth lies behind the symbol. We are told this:

“The course does not aim at teaching the meaning of love, for that is beyond what can be taught.” T-in.1

The truth is that God’s name is not expressed in saying or writing the word LOVE.  The name is only expressed when love is actually felt and communicated.  We may not be able to teach others in the ego the meaning of love, but our eternal essence can recognize the feeling when it is communicated. When the true understanding of love is felt you have then inwardly expressed the name of God that the Father has shared with all creation.

That is where the real miracle from A Course in Miracles begins.

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Mind and Spirit

Mind, Spirit and Love are three aspects or qualities that God shared with us in our creation according to A Course in Miracles

“Father, Your Mind created all that is, Your Spirit entered into it, Your Love gave life to it.”  W-pII.263.1

Many seem to equate the higher mind with spirit, but the Course differentiates between spirit and mind.

“Spirit is therefore unalterable because it is already perfect, but the mind can elect what it chooses to serve. The only limit put on its choice is that it cannot serve two masters. If it elects to do so, the mind can become the medium by which spirit creates along the line of its own creation. If it does not freely elect to do so, it retains its creative potential but places itself under tyrannous rather than Authoritative control.” T-1.V.5

Whereas the Spirit is “perfect” and “unalterable” the mind is not and is split into right and wrong mindedness which produces this world along with its problems:

“Sickness is not of the body, but of the mind. All forms of sickness are signs that the mind is split, and does not accept a unified purpose.”  T-8.IX.8

The Course elaborates a number of times about the two levels of thought held by the mind.

“Thoughts can represent the lower or bodily level of experience, or the higher or spiritual level of experience. One makes the physical, and the other creates the spiritual.” T-1.I.12

These two states are often called the lower and higher mind or right and wrong-mindedness.

Unlike the Spirit “Only the mind is capable of error… 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.1-2

Another difference between spirit and mind is, “Only the mind is capable of illumination. Spirit is already illuminated and the body in itself is too dense.” T-2.V.6

The word Spirit is used in several ways in the Course. The most common use is in connection to the Holy Spirit

Unlike Spirit and Mind the Holy Spirit was created after the separation;

“He came into being with the separation as a protection, inspiring the Atonement principle at the same time. Before that there was no need for healing, for no one was comfortless.” T-5.I.5.

The “Holy Spirit, Who was God’s Answer to the separation.”  T-17.IV.4

The Holy Spirit has the special function of being aware of both worlds and mediating between them.

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

On the other hand, when the Course specifically mentions “Spirit” it refers to a perfected aspect that existed before the separation

For instance, we are told that God’s spirit entered into all his creations W-pII.263.1 and

 “God extended His Spirit to you.” T-2.I.3

In lesson 97 the Sonship declares: “I am spirit.” For “God did create spirit in His Own Thought and of a quality like to His Own.” T-3.V.7

We therefore existed as perfected spirits, before the separation and before the creation of the Holy Spirit.

What then is the difference between the Holy Spirit and Spirit itself?

The difference is that pure Spirit, as it was created in heaven, has nothing to do with this world, and is not even aware of it. On the other hand, the Holy Spirit was created as a mediator between the worlds to establish a link between the sleeping Sons and Spirit.

“Spirit is the part that is still in contact with God through the Holy Spirit, Who abides in this part but sees the other part as well.” C-1.3

It is interesting that in the original edition the text refers to our spiritual essence as our Soul, but the FIP changed most of these to the word “Spirit.”

It explains this in the clarification of terms

The term “soul” is not used except in direct biblical quotations because of its highly controversial nature. It would, however, be an equivalent of “spirit,” with the understanding that, being of God, it is eternal and was never born. C-1.3.

Indeed, the Course encourages us to realize that we are Spirit and we need to listen to its voice:

“Why should you listen to the endless insane calls you think are made upon you, when you can know the Voice for God is in you? God commended His Spirit to you, and asks that you commend yours to Him. He wills to keep it in perfect peace, because you are of one mind and spirit with Him.” T-5.VII.3

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Levels of Level Confusion

In my last post about level confusion, we established that the two levels discussed in A Course in Miracles were concerning healing. One level is healing by correcting thought and the other level was attempting to heal without thought by assuming that the body, which doesn’t think, has creative powers built into it. This idea forms the basis of orthodox medicine. The Course says the body does not have this assumed power so healing from this level is an error. Instead, we must rise to the level of thought for real healing to occur. Wrong thinking makes us sick, so it takes right thinking to heal.

The question some may ask is whether there is level confusion occurring in levels not specifically identified in the Course. To this I would give a positive yes. The Course tells us that level confusion occurs when there are two levels not in sync, and we try and find the solution on the wrong level.

This principle plays out in some degree wherever we have two people communicating with two levels of thought. Indeed, the Course backs up this idea:

“Consciousness has levels and awareness can shift quite dramatically.” C-1.7

Obviously two people often have two different levels of consciousness and can conflict because of confusion during communication

This can also happen with the individual when he has two goals that conflict:

“You will quickly realize that you have a number of goals in mind as part of the desired outcome, and also that these goals are on different levels and often conflict.” W-pI.24.4

Indeed any two levels approaching each other have the potential for confusion and conflict:

“The alternating investment in the two levels of perception is usually experienced as conflict, which can become very acute.” T-2.III.3

A common source of level confusion is experienced with the interplay of the level of love and the level of fear. It is important to remember that “The whole aim of the miracle is to raise the level of communication, not to lower it by increasing fear.” T-2.IV.5

When we seek to solve problems from the level of fear we become confused and are working at the wrong level. Love is where the answer is.

Love is, of course, associated with the Holy Spirit and fear with the ego. Concerning this we are told that “one level of the mind is not understandable to another.  So it is with the ego and the Holy Spirit; with time and eternity.” T-5.III.6

Where the gap in the levels is great, as with the Holy Spirit and the ego, there is virtually no understanding of each other and communication comes to a halt.

However, in our everyday lives dealing with the ego we do have communication, but flawed and incomplete. Concerning the levels of the ego it says:

“However, ideas of the ego can conflict because they occur at different levels and also include opposite thoughts at the same level.” T-5.IV.3.

We see confusion and conflict between levels of the ego on a daily basis.  One just needs to turn on the media and watch a political debate between the left and the right. The two are on different levels of the ego and do have some communication, but very little understanding of each other’s thinking. Instead of trying to see at the same level they remain focused on two different levels which leads to conflict and confusion.

Many of our everyday arguments are caused by one being at the logic-reasoning level and the other focused on the feeling-emotional level. If the first ignores the feeling side and the second ignores logic then we have two attempting to communicate with partial understanding resulting in conflict and confusion between themselves as well as for those who listen.

The solution to escaping level confusion is for the two or more in disagreement to contact the Holy Spirit where they are  then led by higher mind and love rather than wrong-mindedness and lower feeling.

In heaven there are still levels, but “There is no confusion within Its Levels, because They are of one Mind and one Will.” T-3.II.5

In heaven we have the aspects of mind and love and on earth these are reflected in our lower mind and our emotions. The Holy Spirit lifts us up from these lower to the higher  where the two can understand  each other and function as “one Mind and one Will.”

The way out of conflict is always to rely on the Holy Spirit to direct us, according to the Course.

“Only the Holy Spirit can resolve conflict, because only the Holy Spirit is conflict-free. He perceives only what is true in your mind, and extends outward only to what is true in other minds.” T-6.II.11

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Light on Level Confusion

I appreciate the comments I received on my last post exploring the obscure subject of level confusion. It appears that many were not clear about its meaning, as was I before I carefully examined it.

Level confusion, according to the A Course in Miracles, occurs when one attempts to solve a problem at one level of thinking, consciousness or perception when the source of the problem is on another level. The Course tells us that we must go to where the source of the problem is to solve it. “Let me recognize the problem so it can be solved.” (from lesson 79) is good advice here. It could be reworded to “Let me recognize where (or which level) the problem is so it can be solved.”

A question some may have is this: On how many different levels can level confusion occur?

Obviously, any two levels of thinking in this world can produce confusion in understanding each other, but we are told there are two main levels that concern us which are the level of the ego and the Holy Spirit for “one level of the mind is not understandable to another. So it is with the ego and the Holy Spirit; with time and eternity.” T-5.III.6

The ego and the Holy Spirit operate on two levels of the mind in this world. One is called right-mindedness for “Right-mindedness listens to the Holy Spirit,” C-1.5 and the other wrong-mindedness for “Wrong-mindedness listens to the ego.” C-1.6 In addition, right-mindedness “is not the One-mindedness of the Christ Mind, Whose Will is One with God’s.” C-1.6

We thus have three levels here, right-mindedness, wrong mindedness and one mindedness.

The one-mindedness exists in heaven within the three levels of the Trinity: “The Son of God is part of the Holy Trinity, but the Trinity Itself is One. There is no confusion within Its Levels, because They are of one Mind and one Will.” T-3.II.5

Notice here we are given the key out of level confusion for there is no confusion when “They are of one Mind and one Will,” even if they are on different levels as is the Trinity.

Until heaven is attained, we have to work with the two main levels of right and wrong mindedness, the Holy Spirit and the ego. These are the source of much level confusion since “there is no communication between the ego and the Holy Spirit. The ego makes no sense, and the Holy Spirit does not attempt to understand anything that arises from it.” T-9.III.3

Thus, level confusion would occur if the ego thinks it is operating on the same level as the Holy Spirit and tries to do its job.

The question may now arise as to where specifically is the level confusion mentioned by the Course? It mentions levels over 100 times, confusion 89 times but only specifically deals with the term “level confusion” five times, and that near the beginning of the text. I think it is quite possible the term was dropped because Helen and Bill didn’t understand it, so in the rest of the text the idea was presented in more common language.

The main actual use of level confusion deals with healing and how we approach it for solving level confusion.  This is considered a miracle by itself.

“Miracles rearrange perception and place all levels in true perspective. This is healing because sickness comes from confusing the levels.” T-1.I.23

What then are the levels in confusion that cause sickness? Chapter two, section four deals with this level confusion quite well in relation to healing. Let us take a look.

“A miracle, to attain its full efficacy, must be expressed in a language that the recipient can understand without fear. This does not necessarily mean that this is the highest level of communication of which he is capable. It does mean, however, that it is the highest level of communication of which he is capable now. The whole aim of the miracle is to raise the level of communication, not to lower it by increasing fear.” T-2.IV.5

It is talking about the miracle of healing here telling us that we need not be raised to the highest level to experience it, but it needs to work on a level where there is understanding that does not produce fear. Two levels are discussed here.  The first is the level of the mind where fear can be transcended. The second is the level of the body which is the cause of fear according to the course. When you think of it almost every fear you have is somehow related to the body. If nothing could hurt or imprison your body what would there be to fear?

This fear enters in when we get sick and the Course tells us that our fear concerning the body causes us to seek to heal it on the wrong level.  We are told that level confusion “introduces correction at the level of the error. It is essential to remember that only the mind can create, and that correction belongs at the thought level.” T-2.V.1

If the thought level is the correct level for healing then what is that wrong level that is motivated by fear?

The opposite of the “thought level” would be a level where no thought is involved.

And what would that be?

That would be the body itself.  Now the physical world and the body were created by thought, but by itself the body does not think or create:

“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

This passage is packed full of enlightening, but controversial information. It tells us that the body can respond to thought but by itself “The body cannot create, and the belief that it can, a fundamental error.”

And why is it the body cannot create?

Because it cannot think

“The body thinks no thoughts. It has no power to learn, to pardon, nor enslave. It gives no orders that the mind need serve, nor sets conditions that it must obey. It holds in prison but the willing mind that would abide in it. It sickens at the bidding of the mind that would become its prisoner.” T-31.III.4

So, what are the two levels that produce level confusion concerning healing.

One level deals with the effect of thought on the body and the other level is on the idea that the body does not respond to thought but is a creative force of its own.

The body responds to our thoughts, but if you think the body can respond beyond the reach of thought then the Course says we believe in magic and that magic is standard medical protocol to heal the body.

“Magic is the mindless or the miscreative use of mind. Physical medications are forms of “spells,” but 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. T-2.V.2

Attempting to heal with standard medication is healing from the wrong level. The patient is attempting to heal from the supposed creative power of the body instead of the level of the mind.

In other words, when you take a medication you are completely overlooking the power of the mind to heal and expect the body to respond because of its own creative power, which the Course says it does not have.

The Course says this level confusion produces fear. How is that?

Let us say you go to the doctor who diagnoses you with a major problem and says you must take his prescription or you will get much worse and even risk death.

Let us also say that you are A Course in Miracles student and realize that the correction of thinking is what is needed to cure illness.  Are you going to ignore the doctor and work on correcting your thinking or are you going to go with the medicine the Course calls a spell?

Most will depend on the spell.

Why?

Fear.

Where is the fear?

Even though the student is aware of the supreme power of the mind he is afraid that he cannot access this power to heal himself. He thus resorts to medications out of fear that leaning on the mind will not work.

Then the Course tells us that if we have this fear that it is best to go ahead and take the medications, for if we do not, fear may increase. The student may be afraid leaning on the mind may not work and, in addition, not taking the medication may make him worse. So, instead of increasing fear sometimes taking the medication is the best move for belief in it may reduce fear.

The lesson to be learned here is that all effects come from the mind. Medicine does not work because of any power that is in the body but because of our mass belief in it. The previous quote called orthodox medicine “spells.”  And what is a spell but condensed thought on a certain effect to be produced. So according to the Course the placebo effect is much more far reaching than we suppose.

To summarize then the level confusion in chapter two deals with two levels where healing is believed to be achieved. The first is the level of the mind and the second is a belief in the creative powers of the body which do not even exist. In another words, one level involves a belief in the power of thought to heal, and the other relies on the body to respond to medication as if it has creative powers of its own – which it does not.

Disease we are told is caused by wrong thinking and must be solved at the thinking level, not at the body level.

There are many levels of thinking and belief beyond these two discussed. Is there also level confusion within them? The principle is the same no matter what two levels you are talking about. We’ll be looking at this in more detail later.

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