Category: A Course in Miracles

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Understanding Light

February 16, 2024 Joseph Dewey

Understanding Light

Light is an interesting subject and I believe that understanding it is crucial to a full comprehension of A Course in Miracles.

Let us first define it in a way that registers as true. When you think of it, perhaps the best universal definition is “light is that which reveals.” In addition, the Course says that “light is understanding.” T-9.V.6 In its highest sense “light reflects life, and is therefore an aspect of creation.” W-pI.44.1

If you are in a dark room and turn on a flashlight then the light reveals what is in the room. Then on another level, when a truth is spoken, understanding is revealed to the mind and is enhanced.

There are two major divisions of light. The first is the light which is in the true reality the Course calls heaven. This is called “the eternal light” T-22.VI.5 and “perfect” for “God Himself shines in perfect light.” T-4.IV.9 And of ourselves in our true state it is said that “God’s guiltless Son is only light.” T-13.VI.8 for “We are one, united in this light.” W-pII.239.2

This light is beyond perception for “Perception did not exist until the separation introduced degrees, aspects and intervals” T-3.IV.1

The second type of light is light which can be perceived or light which came into existence at the separation. This light is not eternal, but has a beginning and an end. The most consistent light we normally perceive is the sun but “the sun that opened up the world to beauty will vanish.” T-17.II.4, or have an end, for all things that are perceived will have an end, and in the ultimate reality of ACIM are said to be not real. As the Course defines reality only things eternal are real.

At the separation form and perception of form became a possibility and that is where we are now with vision.

After the separation lower light appeared in two worlds mentioned by the Course. The highest is “the real world, in which everything reflects the eternal… God gave you the real world in exchange for the one you made out of your split mind” T-12.III.8

“This world of light, this circle of brightness is the real world.” T-18.IX.9 “It is not lit with artificial light, and night comes not upon it. There is no day that brightens and grows dim.” T-13.VII.1

Whereas the real world is called a “world of light” this world we see with our physical eyes is called “the world of darkness” T-25.IV.5 and “you made your way of seeing that you might see in darkness, and in this you are deceived.” T-13.V.9 “Yet in darkness, in the private world of sleep, you see in dreams although your (spiritual) eyes are closed. And it is here that what you see you made.” T-13.V.8

The light of this world is so different from the light reflected from heaven in the real world that it is called darkness by comparison, and if we look upon the darkness, we cannot see the true light. The Course teaches that we will see one or the other:

`You cannot see both worlds, for each of them involves a different kind of seeing, and depends on what you cherish. The sight of one is possible because you have denied the other. Both are not true, yet either one will seem as real to you as the amount to which you hold it dear. T-13.VII.2.

In addition to light that can be seen with spiritual or physical vision there is light that comes through understanding, and the Course spends a good deal of time guiding us to embrace this light. The light that brings understanding is seen with the mind, for God “keeps your mind lit by His light because His light is what your mind is.” T-7.III.5

“True light that makes true vision possible is not the light the body’s eyes behold. It is a state of mind that has become so unified that darkness cannot be perceived at all.” W-pI.108.2.

Because of the separation “the mind is split between the ego and the Holy Spirit,” T-3.VI.7

That split is called right and wrong mindedness. Concerning these it says:

“The term “right-mindedness” is properly used as the correction for “wrong-mindedness,” and applies to the state of mind that induces accurate perception. It is miracle-minded because it heals misperception.” T-3.IV.4

Even though “His light is what your mind is,” the separation caused a division so what was created to see true light split so in this world we seem to see in darkness instead.

The great quest then is to forgive this world so we can see the true light. “To forgive is to overlook” T-9.IV.1 so to see the true light we must learn to overlook or see what exists beyond this world. The beginning of this occurs “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

And indeed, many of the 365 lessons prepare our minds to see beyond this world to the greater light in both perception and understanding.

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A Step to Real Vision

February 13, 2024 Joseph Dewey

A Step to Real Vision

I appreciate the response received on my post titled “Seeing the Real World.”

It seems that some have difficulty in accepting this text written as follows:

“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

It seems that even Ken Wapnick had a problem with it as published in the FIP edition, so I will quote him and respond.

“This passage has been troubling to many students. It seems to suggest that a mark of spiritual progress is seeing edges of light around objects, such as auras. If this were the literal meaning, it would go against everything else the Course teaches. Jesus, as we know, stresses that all perception is unreal. In the text he says that however holy visions may be, they do not last because they are based on perception (T-3.III.4:6).”

First let me address the point he makes that “all perception is unreal.” Because of this he seems to think that we should discount any perception of the light around the edges of physical objects as progress toward “real vision” as the passage states.

The Course clearly states that we have four major steps to wakening and the first three all involve perception of some kind. Concerning the third step which is seeing the real world 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…Perceiving only the real world will lead you to the real Heaven, because it will make you capable of understanding it.” T-11.VII.2

We are told that perception no longer exists in heaven, but before we go there we must first see the real world. Then, after arriving securely in the real world “your Father will lean down to you and take the last step for you, by raising you unto Himself.” T-11.VIII.15

Finally, after this you will no longer need perception, but it exists and is necessary in both this and the real world. Of note is one of the main purposes of the Course itself is “the acquisition of true perception.” W-in.2-6

Indeed, true perception is a positive achievement:

“When the Holy Spirit has at last led you to Christ at the altar to His Father, perception fuses into knowledge because perception has become so holy that its transfer to holiness is merely its natural extension.” T-12.VI.6.

Perception then is obviously used on the road to true vision, so the fact that light can be perceived around the edges of forms can indeed be “the beginning of real vision,” just as the text plainly states. Even the passage referenced by Ken states that “True vision is the natural perception of spiritual sight.” T-3.III.4

Ken says that perceiving this light as the beginning of real vision goes against everything the Course teaches, but to the contrary it is in perfect harmony with everything the Course teaches, for until we go beyond time, space, form, and even the real world, we will use perception and much of that perceived will be light and what the light reveals.

Next Ken says that “Light is a symbol; it is not a perceptual thing.”

He seems to be again referencing that same passage which also states that “Spiritual sight is symbolic, and therefore not a device for knowing. It is, however, a means of right perception, which brings it into the proper domain of the miracle.” T-3.III.4

The passage he references says that spiritual sight is “a means of right perception” which definitely puts light in the realm of perception contrary to what he says.

We are also told that “words are but symbols of symbols.” M-21.1 yet we also perceive them and God “gives to the words they (teachers) use the power of His Spirit, raising them from meaningless symbols to the call of Heaven itself. M:21.5

This idea would also apply to light when we realize that “All things are seen in light, and in the light their purpose is transformed and understood.” M-28.4.

Ken seems to think that because the true source of light and reality comes from within that it would be a contradiction to attribute seeing anything without as a step toward true vision.

What he overlooks is that all perception seems to reveal the vision of light and form that appear to be outside of ourselves, but we do not go beyond this completely until we go beyond the real world to heaven itself. There is a right and wrong perception and right perception is what is stressed:

“Right perception is necessary before God can communicate directly to His altars, which He established in His Sons.” T-3.III.5-6

Even right perception has the appearance of seeing that which is outside of ourselves. In this world we can understand in theory that all vision and perception originates from within, but in practice the eyes of even the most advanced students see images that appear to be outside of themselves.

So yes, at first when you see the “edges of light around the same familiar objects which you see now” you will use perception and the light will appear to be outside of yourself. So why then does it tell us that when this happens “You can be certain that real vision will come quickly”?

The Course teaches that real vision “does not depend on the body’s eyes at all. The mind is its only source.” W-pI.30.5

Seeing the edges of light then is not yet real vision, but it is indeed a step.

The reason it is a step is that to see this light is one has to look beyond regular vision with the physical eyes and negate regular vision to a degree.

These edges of light are presently seen by millions of people on the planet and they all see the same thing when they look.

The interesting thing is that you do not have to be enlightened or spiritually advanced to see this light just as one does not have to be spiritually advanced to take A Course in Miracles.

But there is one thing you have to do and that is to look. If you do not look you will not see.

Remember “To forgive is to overlook.” T-9.IV.1

To see these and other higher lights one must overlook the regular vision of this world and look to see what lies beyond it.

Seeing these edges of light can be had by all, for I have given seminars where I have taught the audience to see the edges and every single person in the group was successful.

But if you do not look you will not see. The problem is that many are not aware that they need to look beyond the physical to see what lies there, but when one does “You can be certain that real vision will come quickly when this has occurred.” W-pI.15.2

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Seeing the Real World

February 7, 2024February 16, 2024 Joseph Dewey

Seeing the Real World

A Course in Miracles tells us this about forgiveness and vision:

“For forgiveness literally transforms vision, and lets you see the real world reaching quietly and gently across chaos, removing all illusions that had twisted your perception and fixed it on the past. The smallest leaf becomes a thing of wonder, and a blade of grass a sign of God’s perfection.” T-17.II.6

The question thus arises as to why students do not give accounts of seeing the real world if only forgiveness is required to “transform vision?”

After all, a number of students report that they have forgiven all those who have offended them and have let all known grievances go.

Is there more to forgiveness than merely forgiving our brothers and sisters?

Indeed, there is, as forgiveness of others, as generally understood, is only a first step.

The second step is more difficult and both steps are required to see the real world with clarity.

The first step is forgiving your brother, but the second, and the more difficult one, is forgiving the world.

Concerning this the Course says:

“The real world is attained simply by the complete forgiveness of the old, the world you see without forgiveness.” T-17.II.5.

So, to attain the real world we must go beyond forgiving our brother and forgive the world itself.

But what does it mean to forgive the world? I couldn’t make any sense of this teaching until I came across this passage from the Course:

“To forgive is to overlook. Look, then, beyond error.” T-9.IV.1

The key to understanding here is that the similarity to forgiving the world and our brother has nothing to do with handling offenses, but requires “overlooking” and seeing “beyond error.”

When we forgive our brother, we “overlook” his actions as if they never happened and we are to do the same thing with the world itself if we are to see the real world.

It is indeed a fact that we do seem to perceive this world through our physical eyes, even though it is not eternal, and therefore does not exist as the Course defines things. But it is a fact that we have used the powers of the Sonship to make this world real enough to be seen, in fact it is all that most of us do see. Therefore, a first step is to realize what we are seeing and attempt to see beyond normal vision by overlooking what we do see and putting ourselves in a state of mind so we look and see as if this world does not exist.

What then is the beginning of real vision as we seek to look beyond this world that is perceived by the senses and see the real world? We are given this clear answer:

If we then forgive the world, or overlook it, we should be able to see “little edges of light around the same familiar objects which you see now.”

I have found this to be one hundred percent true and can now easily see those edges of light around any object I choose and you can too by looking beyond the world of illusion. Here is how to do it.

Sit comfortably in your chair and pick out an object in your room. It is best if the background behind the object is a solid wall light in color. For me right now I am looking at a football on a shelf with an off-white wall as the background.

Now if you just stare at the object you will not see the edges of light because your attention will be on the object itself. Instead, you must look at the supposed empty space just beyond the object and let the object fade from view. The best way to do this is to focus on a point of empty space about a quarter inch from the object, and place yourself in a state of mind as if the object does not exist. Keep your focus steady and after a time the edges of light will appear.

When you first see them, you may be somewhat startled and place your attention back on the object. If you do this the light will instantly be gone. Go back and look at the empty space again and if you do this regularly your power of vision will increase. If you practice doing this you will then easily see the light around all objects as promised by the Course.

But that is merely a first, or “the beginning of real vision,” as the Course says. There is much more light to be seen:

“The Great Light always surrounds you and shines out from you.” T-11.III.4

You can also see these edges of light around any human being, but there is much more, for great light also surrounds us as the Course says. Part of this light is commonly called the human aura which is more difficult to see than the light at the edges.

The brightest part of the aura extends a foot or two from the body and is much more difficult to see clearly than the edges of light, but seeing the aura is worth the effort. People’s auras are all the colors of the rainbow and when seen clearly, they are very bright, neon-like, more real. than any color on earth.

When I first saw the aura, I found I had great difficulty keeping it in my vision, for as soon as I placed any attention on the body the aura disappeared. Too see it for an extended time I found I had to take all attention off the body and focus only on the space beyond. I discovered the Course was indeed correct when it says “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.

Correspondingly, I found that when I did manage to see the aura that I had to take my attention off the body to maintain the vision. The instant I focused on the body, all light around the body disappeared. Only one of the two worlds remain, just as the Course says.

After I went this far, I wondered what else there was to see and placed my attention on seeing beyond the aura and discovered that there is an energy field of light that circulates around the body. This field has a shape something like an egg and extends about an arm’s length from the body and rotates around us like an electron does its nucleus.

After seeing the energy field I decided to go further and found that seeing beyond it is difficult indeed but after many attempts I made a breakthrough and discovered that at the edge of the egg shaped field is a fine film corresponding to the film on the outer egg when the shell is removed. On this film is projected our thoughts in geometric forms which are in motion. These thoughts are not read as we read words but by the intuition. If you could see the outer aura of a person you could read their minds. I believe that this is what Jesus did when he read the woman’s thoughts at the well (See John 4:5-30)

As for me I haven’t been able to see these thought projections on any person except myself and I am only sensitive enough to see them on certain occasions, for this outer film is extremely difficult to see while still in the body.

In order of difficulty the edges of light are easiest to see and most can see them if they properly look. The aura is several times more difficult to see than the edges and the circulating field is harder still for us while in the dream.

The outer film where the thoughts are projected are several times harder still and requires a great focus on spirit. There are several times I have seen it though without effort when I have been in that state between being awake and asleep, but it disappears as soon as I fully wake up.

One more thing that is available to those who look are the lights in the night sky. When we see the stars we are only seeing a small part of the light that is there. From each star is extended living light that interplays with other stars. They communicate with each other by the sharing of light. These dancing lights in the sky are not that difficult to see and are seen through the same principle as seeing the aura.

That said, I realize that so far I have just seen a small part of the real world.

Jesus set the great example of seeing by not seeing when was able to fully take his attention off his body so it disappeared. Then he was able to make it reappear when he appeared to the apostles, according to Helen’s notes quoted by by Ken Wapnick in Absence From Felicity.

Helen wrote that “The body disappears, and no longer hides what lies beyond. It merely ceases to interfere with vision.”

I think we all look forward to removing this final barrier to all vision in the real world. I believe that if we realized all there was to see, hiding in plain sight, that we would be amazed indeed.

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Forgiving the World

February 7, 2024 Joseph Dewey

Forgiving the World

Forgiveness is one of the central themes of A Course in Miracles and most of the teachings on it are in harmony with the statements of Jesus from the New Testament.

It registers with most people that if we hold ill feelings toward another that love cannot manifest. This will cause great interference with communication with the Holy Spirit.

On the other hand, something I had difficulty in relating to was the advice of the Course for us to forgive inorganic and non-human things that have no conscious intent to do us harm. There are numerous occasions when the Course tells us to forgive the world itself, such as:

“Unto us the aim is given to forgive the world. It is the goal that God has given us.” W.fl.in.3

It is easy to understand why we need to forgive fellow humans for they are consciously aware of what they are doing. If someone calls you an idiot then there arises a need to forgive because of the offense that can be taken.

But the world and the inorganic things in it do not attack us, neither do they have the consciousness to do so.

So, the question I had for many years was how am I supposed to forgive a world which I have never seen attack me and to which I hold no grievance or ill feelings?

How to Forgive a Rock

Most seasoned students of A Course in Miracles understand the basic principle of forgiveness as explained in the text.

We are taught that the standard way of looking at it is in error, which is this:

When an offense or an attack is made the person overlooks the act from a standpoint of superiority, taking pity on the offender. But the Course says this:

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

Contrary to orthodox thinking the Course teaches that with true forgiveness we recognize there is nothing to forgive:

“He will teach you to remember that forgiveness is not loss, but your salvation. And that in complete forgiveness, in which you recognize that there is nothing to forgive, you are absolved completely.” T-15.VIII.1

Whether you see forgiveness in the orthodox way or the Course way, some acts certainly present a challenge. Suppose someone kicks your dog, hurts your child or even kills a loved one? Just telling yourself that nothing happened or there is nothing to forgive doesn’t always prevent grievances from occurring, yet this is the ideal to which a student will aspire.

We generally know when forgiveness is necessary because some type of grievance will surface. The great benefit of true forgiveness is that a grievance will disappear.

With people in general, forgiveness and grievances are associated with living people and relationships, but as it does with many concepts, the Course gives a twist of meaning that is different than anything we find in our dictionaries. Forgiveness is no exception for it expands its application beyond human relationships to the world at large and tells us to “forgive the world, that it may be healed along with me.” W-pI.82.1

It talks a number of times about forgiving the world which is essential to seeing the real world:

“The real world is attained simply by the complete forgiveness of the old, the world you see without forgiveness.” T-17.II.5

In discussing the world, the Course seems to use the same definition as is used by our dictionaries. The Oxford Dictionary defines the world as “the earth, with all its countries, peoples and natural features.”

The Course doesn’t give a specific definition of the world but seems to assume we know what it is. From my reading of the Course, it appears to mean, “all those things that can be perceived by the senses,” which is very close to that of the dictionary.

Correspondingly it speaks of “the world of dreams, where all perception is.” T-13.VII.9 Perception selects, and makes the world you see.” T-21.V.1

I’ve seen students apply the idea of forgiving the world to many situations that have nothing to do with human relationships. For example, if they stub their toe on a rock, they feel they must forgive the rock or if a storm comes up and interferes with a picnic, they think they must forgive the weather.

This type of thinking never made sense to me as I could find nothing to forgive in a rock, a storm or anything else that is not human.

Since the Course asks us to forgive the world, I figured that it must be defining forgiveness in a different way from the standard Oxford Dictionary which says it is when we “stop feeling angry or resentful toward someone for an offense, flaw, or mistake.”

Notice that the standard definition only includes humans, not things, but the world includes everything we can perceive with the senses.

I continued to wonder, in addition to fellow humans, how do I forgive a chair, a computer, a tree or a mountain according to the Course?

I thus searched through the Course looking for something that would make sense of the idea of forgiving the world at large.

After much searching, I finally came across a key passage that turned on the light – that could give meaning to the forgiving of both humans and the rest of the world. Here it is:

“To forgive is to overlook. Look, then, beyond error.” T-9.IV.1

I’m sure I have read this several times before, but the full meaning did not register.

The great part about this definition is that it applies to all things in the world of illusion, human and non-human.

What does the Course tell us to do when we forgive a brother? It tells us to overlook the offense as if nothing has happened.

And what does it tell us to do about all things in the world we see? Again, it tells is to do the same thing. We are to overlook this world of illusion and see the real world that lies just beyond normal vision. We are told this:

“The real world is attained simply by the complete forgiveness of the old, the world you see without forgiveness.” T-17.II.5.

“The real world was given you by God in loving exchange for the world you made and the world you see. Only take it from the hand of Christ and look upon it. Its reality will make everything else invisible, for beholding it is total perception. And as you look upon it you will remember that it was always so. Nothingness will become invisible, for you will at last have seen truly.” T-12.VIII.8

We then forgive this world the same way we forgive a brother by overlooking or looking beyond the illusion as if it did not exist. Just as sin is an illusion, so is the world we see which includes not only people in bodies, but trees, mountains, lakes and all that is upon the earth. When we forgive the world of illusion then our eyes are open to see another much greater world called the real world.

The beginning of real vision where the real world is seen is explained here:

Look around your room, pick an object and see it as not being there, or forgive it, and the light from the real world will appear.

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True Vision

January 29, 2024 Joseph Dewey

True Vision

The Course makes a number of statements that are open to several interpretations. It seems that this problem could have been easily solved with a little additional explanation, which leads one to assume the possibility that this approach was done on purpose. This leads to the idea that those who only see what they want to see will find the explanation that suits them, but will still get some benefit from the Course. On the other hand, those who seek the truth wherever it leads will find pearls of wisdom to speed them upon their way.

One such statement that can lead to a distortion of truth is this:

“I am responsible for what I see.” T-21.II.2

Suppose you witnessed your neighbor kick his dog. Being an animal lover, you are concerned and approach him and say, “Hey! What did you do that for? That animal did nothing to deserve that.”

But the neighbor is a fellow ACIM student so he quotes you this verse from the Course:

“I am responsible for what I see.” T-21.II.2

Then he says: “You saw me kick the dog so you are responsible for this whole situation and any suffering the dog has. Why did you allow this to happen when you have invented the world you see? (lesson 32)

How would you respond to this guy?

This is one of those statements for which there could be numerous interpretations, some leading to unreasonable thinking. Let us list some and see what rings the chords of truth from within.

Interpretation One: We are in a dream and I am the dreamer. Therefore, I am responsible for everything I see. I am manifesting the wars in Israel and Ukraine. If my neighbor kicks his dog then that was really me who did that.

I’ve seen some course students use this idea to escape responsibility for bad behavior by saying basically that this behavior isn’t their responsibility but the responsibility of the guy seeing it. That would be like the guy who kicks his dog blaming the incident on the one who merely witnesses it. Since the witness is responsible, he continues abusing his dog and feels justified.

Is there something wrong with this picture? Everything within an animal lover says yes.

Does the witness have any recollection of ever wanting to hurt a defenseless dog or any other pet? Does he recall any decision he has ever made that would lead to harming the neighbor’s dog?

The answer is no to both questions. We love our pets and the Course says that God saves “every loving thought you ever had.” T-5.IV.8 This does not support the idea that you are responsible for the neighbor kicking his dog.

Interpretation Two: I am not responsible for decisions others make but I am responsible for how I perceive or interpret them.

This is indeed a true statement for the Course stresses that we perceive incorrectly and the lessons tell us to be “determined to see things differently.” Lesson 211

The normal interpretation of such a cruel neighbor is to despise and condemn him, but if we follow the Course, we will merely see a Son of God like ourselves, but one who is in error. You, of course, you would do what you could to see that the dog is protected.

Even though we are responsible for how we interpret what we see this does not explain the concept of sight itself, so a larger explanation is needed.

Interpretation Three: I, as a separated Son of God, am not responsible for the actions I see my neighbor or anyone else doing, but as a part that is one with the entire Sonship, I share responsibility for this world and everything that happens within it. Because the Sonship made the decision to create this world of illusion, and I am one with that Sonship, then I share responsibility for everything I see.

As it turns out we as individuals in the illusion see many things that we do not support and we seek to turn all nightmares into “happy dreams.”

This interpretation makes sense and is in harmony with the Course.

Interpretation Four: There is another interesting interpretation which is often overlooked and it is this.

There are two worlds which we can choose to see and “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

We therefore have the choice to see this world where there is pain and suffering or “The real world (which) cannot be perceived except through eyes forgiveness blesses, so they see a world where terror is impossible, and witnesses to fear can not be found.” W-pII.8.1

Seeing this real world instead of this one is the last step we take before God takes us home.

This world of illusion indeed has its problems, but we have chosen to see it, and this makes us responsible for what we see. No, you as an individual are not responsible for another individual kicking his dog, but you chose to see this world so you are responsible for the vision. Similarly, if you choose to see a horror movie you are responsible for sitting there and watching it, but you are not responsible for the actions in the movie itself.

One of the main purposes of the Course is to teach us how to correct our vision so we see the real world instead of this one.

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22 Steps within Steps

January 25, 2024 Joseph Dewey

22 Steps within Steps

In my last series of posts, I covered the four steps necessary to end the separation and fully awaken. These steps were taken from chapters six and seven.

However, there seems to be steps within the four categories for there are numerous additional hurdles, or steps, that must be taken to awaken. I thought it would be helpful to make a list.

In a nutshell, here are the four major steps

In the first step we become aware that there are indeed two thought systems and begin to understand them. During the second step we reject the thought system of the ego and embrace the one that is true. Then in the third step we accept the help of the Holy Spirit and become vigilant in following Him and the thought system He represents. Finally, the fourth step is taken by God who raises us unto Himself.

Here are other steps taught by the course that relate or fit in to the four general categories.

[1] The person begins to consider there is something better than what the world has to offer and begins to seek answers.

[2] He picks up elements of the Universal Course from various teachings, learns of the separation and gains a desire to return to his true home.

[3] He discovers that “The first step toward freedom involves a sorting out of the false from the true.” T-2.VIII.4 “Salvation is the recognition that the truth is true, and nothing else is true.” W-pI.152.3

[4] He questions many of the things that are supposed to be true or real. “Questioning illusions is the first step in undoing them.” T-3.III.2

[5] “Recognizing that your mind has been merely blank, rather than believing that it is filled with real ideas, is the first step to opening the way to vision.” W-pI.8.3

[6] We must remove ‘the blocks to the awareness of love’s presence, which is your natural inheritance. T-in.1

[7] We must learn to perceive correctly: “Right perception is necessary before God can communicate directly to His altars, which He established in His Sons.” T-3.III.5-6

[8] Correct communication must be reestablished for “The separation was not a loss of perfection, but a failure in communication.” T-6.IV.12 “Existence as well as being rest on communication.” T-4.VII.4

Of extreme importance is the removal of negative feelings that block the love of the Spirit. These steps are as follows:

[9] Forgiveness. “To forgive is to overlook. Look, then, beyond error” T-9.IV.1 “in complete forgiveness, in which you recognize that there is nothing to forgive, you are absolved completely.” T-15.VIII.1

[10] Judgment. The judgment of the ego is always wrong so we must rely on the Holy Spirit which “sorts out the true from the false in your mind, and teaches you to judge every thought you allow to enter it in the light of what God put there.” T-6.V.C.1

[11] Guilt. This must be eliminated For you must learn that guilt is always totally insane, and has no reason.” T-13.X.6

[12] Letting go of grievances “For every grievance is a block to sight, and as it lifts you see the Son of God where he has always been.” W-pI.78.3

[13] Overcoming fear. The separation was a “detour into fear.” T-2.I.1-2 This must be undone.

[14] Obtaining the peace of God. This is obtained when the negative feelings are neutralized. “There is a sense of peace so deep that no dream in this world has ever brought even a dim imagining of what it is.” T-13.XI.3

[15] Understanding real love. “If you achieve the faintest glimmering of what love means today, you have advanced in distance without measure and in time beyond the count of years to your release.” W-pI.127.6-7

[16] Experiencing the holy instant. “In the holy instant, in which you see yourself as bright with freedom, you will remember God. For remembering Him is to remember freedom.” T-15.I.10

[17] The seeker is to realize that “I Am as God created me.” “This one thought would be enough to save you and the world, if you believed that it is true” W-pI.110.1

[18] Establishing the Holy Relationship. “The holy relationship, a major step toward the perception of the real world.” T-17.V.2

[19] We must achieve right-mindedness: “Salvation is nothing more than “right-mindedness,” which is not the One-mindedness of the Holy Spirit, but which must be achieved before One-mindedness is restored.” T-4.II.10

[20] Discovering your true self: “There is another vision and another Voice in which your freedom lies, awaiting but your choice. And if you place your faith in Them, you will perceive another self in you. This other self sees miracles as natural.” T-21.V.3 Access to the real world is made “When you perceive yourself without deceit” T-11.VIII.15.

[21] Healing on all levels will occur: “If sickness is separation, the decision to heal and to be healed is the first step toward recognizing what you truly want.” T-11.II.1 “Healing is the way in which the separation is overcome.” T-8.IV.5.

[22] Seeing the real world. “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

Then the last major step will occur when God raises “you unto Himself.”

What do you think? Did I leave anything out? Would you put the steps in a different sequence, or are there some steps that you do not consider steps?

It does seem to me that this is an important topic as the whole purpose of the course is to awaken us and take us home.

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The Fourth and Final Step

January 24, 2024 Joseph Dewey

God Takes a Step
The Fourth and Final Step

Concerning the fourth and final step the Course says this:

“The final step will still be taken for you by God, but by the third step the Holy Spirit has prepared you for God. He is getting you ready for the translation of having into being by the very nature of the steps you must take with Him.” T-6.V.C.5

This fourth step then is taken by God after we have assimilated the first three. It is specified here that before God takes this step we must be “ready for the translation of having into being.”

At this point, perhaps a student would ask what it would mean to move from having to being and ponder on what is the meaning as well as the difference between the two states.

Actually, there are three main states mentioned by the Course. The first is “getting” which is the mindset of the ego. Getting always involves sacrifice. When we get, we give up one thing to get another. Giving through the ego’s system is limited because of the fear of loss.

Having involves true giving. When we give under God’s thought system, we never lose anything. We have and give, but still have.

“You learn first that having rests on giving, and not on getting.” T-6.V.C.6.

The third state is being. We enter this state when our true identity is realized, but having always comes first. The difference in the two are described in this quote:

“The Holy Spirit knows that you both have everything and are everything.” T-4.III.9

The state of having is the recognition that you “have everything”, or that everything is accessible to you.

“It is impossible not to have, but it is possible not to know you have. The recognition of having is the willingness for giving, and only by this willingness can you recognize what you have.” T-9.II.11

Beyond the consciousness of having is “being” and one enters this state when he or she realizes that they “are everything.”

When this state is reached the idea of not having loses its meaning because you realize that God has already shared everything with you, including His life, so you share in being everything. This is why “we make no distinction between having the Kingdom of God and being the Kingdom of God.” T-4.III.9

God made the universe out of Himself and this includes you. When oneness with God is realized then we share the universe with Him by both having and being all there is.

In the kingdom having and being are united into oneness through sharing the will of God:

“To unite having and being is to unite your will with His, for He wills you Himself.” T-11.II.1

The state of being is expressed here:

“There is no end to God and His Son, for we are the universe.” T-11.I.5

If you are the universe then there is nothing else to get or to have. You have it all because you are one with all there is.

The student can experience true giving and receiving, or “having” in this world but can only partially understand being. After he has done all he can do to embrace being then God will take the final step

“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

When this fourth step is complete then we will understand being because we will fully experience it.

There are several things we can grok about being while yet in this world, which are:

In the state of being we are in the eternal present or now with no past or future, but a state where creation is ongoing in a universe which is ever extending or expanding.

When new creation occurs, it happens in the eternal present or the Now so there is no past. Because creation manifests with no past it is eternal and always in the present.

Learning is no longer needed because we are one with all there is and all knowledge is before us.

Perception is no longer needed because we are one with all there is and there is nothing outside of ourselves to perceive.

Memory is no longer needed because we are aware of all there is and there is nothing outside of the ALL to remember.

There will be nothing outside of ourselves to be conscious of because we will be aware of the entire universe of creation in the eternal present.

Indeed, there is much to look forward to when we complete the three steps and God takes the fourth step “by raising you unto Himself.”

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The Two Thought Systems

January 18, 2024 Joseph Dewey

The Two Thought Systems

The first three major steps to awakening (covered in chapter six and discussed in previous posts) basically involve a switch of focus from the thought system of the ego to that of God, and as taught by A Course in Miracles

Since each of these steps involve the two thought systems it would seem to be of significant importance to understand them, for we are told that “There are only two thought systems, and you demonstrate that you believe one or the other is true all the time.” M-in.2

This makes clear that we do not need to examine many thought systems, but only two: one from God and the other from the ego.

The dominate thought system in this world is the one used by the ego. Even though it is classified as one thought system in the above quote we are told that there are “many other aspects of the ego’s thought system.” T-17.IV.6 “The ego is legion, but the Holy Spirit is One…” T-6.I.10

The ego then represents one thought system but within it are many aspects or differing beliefs. But even though it has many aspects it is classified as one thought system because the whole thing is based upon the one idea that “Error is real and truth is error.” T-11.V.14

Communication is distorted under the ego’s system which prevents us from finding the real truth:

“The communication system of the ego is based on its own thought system, as is everything else it dictates. Its communication is controlled by its need to protect itself, and it will disrupt communication when it experiences threat.” T-4.VII.2

Indeed, it is a hallmark of the ego’s thought system to “disrupt communication” when one comes close to the truth. For “the closer you come to the foundation of the ego’s thought system, the darker and more obscure becomes the way.” T-11.in.3

The other thought system represents true reality and the miracle part of A Course in Miracles “is a real foundation stone of the thought system I (Jesus) teach and want you to teach.” T-6.V.A.4

We are told that the lessons in the Course represent “the cohesiveness of the thought system to which they are leading you.” W-pI.rI.in.6 For “you are studying a unified thought system in which nothing is lacking that is needed, and nothing is included that is contradictory or irrelevant.” W-pI.42.7 Just one of its lessons represent “a milestone in learning the thought system which this course sets forth.” W-pI.94.4

It is pretty clear then that the Course represents a thought system. The obvious question then is which thought system of the two does the Course represent?

Obviously, it is not the ego’s where “error is real and truth is error.”

Since there are only two thought systems, then, from whence comes the other one? The Course gives a clear answer:

“The cornerstone of God’s creation is you, for His thought system is light. Remember the Rays that are there unseen. The more you approach the center of His thought system, the clearer the light becomes.” T-11.in.3

Indeed, God is the source of the other thought system and as we “approach the center of His thought system, the clearer the light becomes.”

The terrific thing for us is that God shares His thought system with us when we heal the separation:

“For in this (healing) lies the beginning of the return to knowledge; the foundation on which God will help build again the thought system you share with Him.” T-11.I.1

At this point one would assume that A Course in Miracles is a huge step that was taken to share God’s thought system with us.

At this point a seeker may ask something like this: It seems like the Course is contradicting itself for on one hand it tells us that there is only one thought system that leads us back to our Source, but on the other, we are told that there are many differing teachings that do this. How does one harmonize the following quote with the idea of one thought system?

“This is a manual for a special curriculum, intended for teachers of a special form of the universal course. There are many thousands of other forms, all with the same outcome. They merely save time.” M-1.4

I find it is always important to carefully examine the wording of Course teachings, especially if there seems to be a contradiction.

Notice that it speaks of “the universal course” as singular. It does not say there are many universal courses. There is only one path back to God and the universal course is it.

BUT… there are many thousands of forms of that course.

What then are these many forms? Of course, they would be the many different religions composed of many different teachings

Does this mean that one form, such as the Jehovah Witnesses, is just as true as A Course in Miracles?

No. Of course not. Each form has some truth and some error, unlike the Universal Course itself, as well as God’s thought system, which are completely true. We assume that ACIM comes very close to truthfully representing the Universal Course.

How then can a form containing numerous untruths take us to the same outcome as ACIM?

The answer is that almost every spiritual tradition teaches some of the basic elements found in ACIM, such as forgiveness, loving your neighbor, the idea that God is our creator and is love, that we live on after the body dies as well as other teachings. They may not present the teachings as pure as ACIM, but they do present some spiritual goals from the Universal Course and God’s thought system. They all advance sincere seekers through the universal Course, some saving more time than others.

Consider this analogy. Visualize one singular path that leads us back to God, but along this path are many forks that take you off the path, but may seem to be the right path at the time. As you progress you take several of these other paths and reach a dead end, and then return to the true path. You make several detours but keep coming back to the path and following it until you reach the goal.

Taking these detours was actually part of our journey home as you learned to discern the true path from the false. You also learned that the many paths were an illusion whereas the true path, or thought system, was not.

Since “the ego’s basic doctrine, “Seek but do not find.” W-pI.71.4 it does everything it can to bring confusion to our minds by telling us that we cannot find real truth, and be unified in the truth, because one form of the teaching is just as true as ACIM or another other spiritual teaching. It tells us that real truth is a mystery that we cannot comprehend because of the limitation of words and the imperfection of this world and the people in it.

To counter this was one of the reasons the Holy Spirit was given to us and the third step of becoming one with It is so important for “He sorts out the true from the false in your mind, and teaches you to judge every thought you allow to enter it in the light of what God put there.” T-6.V.C.1

“The Holy Spirit’s goal gives one interpretation, meaningful to you and to your brother.” T-30.VII.6

The ego’s thought system teaches we cannot become one and there always has to be an “us against them;” whereas the system from God, as embraced by the Holy Spirit, leads to oneness and that oneness is the completion of the third step as taught in chapter six.

“The ego is legion, but the Holy Spirit is One… For reality is one with the Father and the Son, and the Holy Spirit.” T-6.I.10

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Four Steps to Awaken

January 10, 2024January 18, 2024 Joseph Dewey

The First Step to Awakening

I do not recall anyone listing the steps each of us must take to fully awaken and return to the eternal world ACIM calls heaven. In fact, I have had students tell me that there are no steps for we are either awake or asleep so it appears that is the first matter than needs clarification.

Chapter Six talks about four major steps to return and then the Course tells us of others that are steps within steps so if we accept the Course, we need to accept that there are steps. After all, it clearly tells us that it was given to us to “teach us, step by step, how to return to the eternal Self we thought we lost.” W-pI.rV.in.5

One could even say the workbook contains 365 steps leading to our awakening.

The first of the four major steps is mentioned here:

“The first step in the reversal or undoing process is the undoing of the getting concept. Accordingly, the Holy Spirit’s first lesson was ‘To have, give all to all.’” T-6.V.B.3

You’d think the first step would involve forgiveness, judgment or something to do with love, but instead it seems to be a subject less emphasized in the Course. “To have, give all to all.” is only mentioned once, and furthermore what does it mean?

Are we supposed to empty our bank accounts and give all our money away? Should we give away all our possessions, our homes, our vehicles and even our children? If we did that we would not have, but be destitute, so what is really being said here?

As you read on in this chapter you discover that it is telling us that the thought system of the ego needs to be replaced with the true one that exists in heaven. When we give within the ego’s thought system we lose. Here in this world when you give $100 you lose it for you no longer possess it. This giving is considered a sacrifice for “The gifts you offer to the ego are always experienced as sacrifices.” T-7.VII.11 and “sacrifice of any kind is nothing but a limitation imposed on giving.” T-15.X.2 “if there is sacrifice, someone must pay and someone must get.” T-15.X.5

On the other hand, “He (the Holy Spirit) asks no sacrifice of anyone.” T-25.IX.3

How then can we give all to all without any sacrifice or a loss of that which is given?

To understand we must remember that the Course tells us that this world is an illusion and is not real. Anything that seems to happen in it is not even considered a happening from the view of eternity. Therefore, all gifts pertaining to this world do not even exist and are not true gifts at all. From the viewpoint of heaven, when we sacrifice and give physical gifts, nothing has happened and no real giving has occurred.

If giving in this world doesn’t count then how do we give all to all as a first step to returning home?

We have to practice true giving which transcends the material world. In heaven we share all things that are eternal such as ideas, thought, mind, Spirit, love, joy, peace, purpose, creation, identity, and life itself.

The first step then is to realize what true giving is, that it involves no sacrifice for “God’s gifts will never lessen when they are given away. They but increase thereby.” W-pI.105.3.

Ideas for instance are shared gifts in heaven and

“If you share an idea, however, you do not lessen it. All of it is still yours although all of it has been given away. T-5.I.1 In addition “Thoughts increase by being given away.” T-5.I.2

The first step then turns our focus from giving as the ego understands it to giving on earth as it is in heaven, in other words, giving eternal things.

Lesson 108 deals with true giving. The headline says “To give and to receive are one in truth.”

Then it gives this exercise:

“To give is to receive. Today we will attempt to offer peace to everyone, and see how quickly peace returns to us.” W-pI.108.7

So, in the lesson dealing with the first step, we are told “to offer peace to everyone.”

How do we do this? It helps to know that “Peace is the state where love abides, and seeks to share itself.” S-1.II.7

To share peace then we share all eternal values related to love, and we will forgive, not hold a grievance, seek to remove guilt, heal, and resist the temptation to cause conflict with others. It is important to speak kindly so our brothers will not feel they are being attacked or criticized. The greatest enemy to peace is a grievance manifesting in a brother.

Perhaps the most important thing is to be at peace yourself. If this is the case others will sense your peace and be attracted to you just to enjoy the radiation of your presence.

Concerning the first step we are told, “The way out of conflict between two opposing thought systems is clearly to choose one and relinquish the other.” T-6.V.B.5

Letting go of this reality containing the “getting concept” is pretty difficult. For instance, most of us give our time and talents in exchange for money on which to live, and then we give that money in exchange for things that sustain us.

If we were to awake from the dream, we would not be relying on this thought system, yet while we are in it, we find it difficult to let it go, for we try to incorporate both thought systems and “For a time, then, he is receiving conflicting messages and accepting both.” T-6.V.B.4

The real first step then is found in the first lesson which states: “Nothing I see in this room [on this street, from this window, in this place] means anything.”

These things that are related to giving and receiving in this world are part of an illusion with no eternal meaning, and this world must be seen as an illusion before we can let it go and totally embrace the sharing of ideas, love and other qualities eternal. As such sharing increases, the value of giving and receiving of a material nature will decrease.

“A major learning goal this course has set is to reverse your view of giving, so you can receive. For giving has become a source of fear, and so you would avoid the only means by which you can receive. Accept God’s peace and joy, and you will learn a different way of looking at a gift. God’s gifts will never lessen when they are given away. They but increase thereby.” W-pI.105.3

The Second Step

We previously covered the first step which is called “the beginning of the thought reversal.” T-6.V.C.3 In this world we fear giving “all to all” for if we did we would soon be destitute. Thus, our giving is extremely limited because of fear. The first step then is to focus on giving things eternal which are not visible to the eyes of this world such as ideas, thought, mind, Spirit, love, joy, peace, and purpose.

In the first step we realized there are two thought systems with giving and having being central to both. In the ego’s system giving involves sacrifice and is limited. Instead, the Holy Spirit’s giving involves no sacrifice and only brings increase. In this first step we see the two paths and favor the eternal one though we still feel we must deal with the giving and receiving as it plays out in the world. “For a time, then, he is receiving conflicting messages and accepting both.” T-6.V.B.4

The second step then will help remove the conflict.

“The second step is a positive affirmation of what you want. This, then, is a step in the direction out of conflict, since it means that alternatives have been considered, and one has been chosen as more desirable.” T-6.V.B.8

In the first step then we realize that there is an alternative to the ego’s thought system, but it seems too idealistic and too good to be true. The student would like to follow the one from the Holy Spirit, but he is not sure it is possible so he is conflicted. The way out of the conflict is to make “a positive affirmation of what you want.”

In the first step the true thought system seemed nice, but you did not fully embrace it. To do this you must totally desire it because “nothing is difficult that is wholly desired. To desire wholly is to create, and creating cannot be difficult if God Himself created you as a creator.” T-6.V.B.8

To solidify the seeker in the true thought system then he must make positive affirmations of what he wants from that system which would include peace, love, joy and abundance. You want to give freely without sacrifice and have increase rather than loss. This seems too good to be true, but you have the powers of creation so it can be done. Create affirmations in your own words about those things you really want in the true reality. Here are just three of many possible examples:

“I give everything, yet still have everything.

I have the peace of God and share it.

I see the innocent Son of God in all my brothers and sisters.”

To solidify our focus on this second step we are told this:

“To have peace, teach peace to learn it.” T-6.V.B.7

To awaken then we all must become teachers as well as students. For ages we have sought peace, but to completely fulfill this desire we must teach it, for to learn a thing completely always involves teaching of some kind.

Another reason teaching is so important is that we cannot go home alone and “You will not trust the guidance of the Holy Spirit, or believe that it is for you unless you hear it in others.” T-9.II.6

Teach others the path to peace and you will secure it within yourself.

The tendency of many is to seek enlightenment for themselves and let others find their own way, but the Course places strong emphasis on sharing, for we need to take our brothers with us. To teach what we have learned about the path of awakening we need to keep an eye open for others who may be ready to learn. One can start with friends and family. Beyond that he can join groups on the internet and share thoughts.

Finally, it says this about the second step:

“The second step, then, is still perceptual, although it is a giant step toward the unified perception that reflects God’s knowing. As you take this step and hold this direction, you will be pushing toward the center of your thought system, where the fundamental change will occur. At the second step progress is intermittent, but the second step is easier than the first because it follows. Realizing that it must follow is a demonstration of a growing awareness that the Holy Spirit will lead you on.” T-6.V.B.9

Indeed, may we all have that “growing awareness that the Holy Spirit will lead you on.”

Vigilance for the Kingdom

The Third Step to Awakening

“The Holy Spirit’s third lesson is: Be vigilant only for God and His Kingdom.” T-6.V.C.2

We are told that “This is a major step toward fundamental change.” T-6.V.C.3

So, how then are we to be vigilant only for God and His Kingdom?

If you just go by the statement itself one might think it is telling us to be full of zeal as a missionary for ACIM and spread the word like a fundamentalist missionary, but the context reveals this is not the case. The vigilance that is encourages concerns what happens inward, not outward.

What then are we supposed to direct our vigilance toward?

In a nutshell it is toward following the Holy Spirit rather than the ego, or our lower desires.

The problem is that many think they are following the Holy Spirit when they are really following the ego. The Course therefore gives us some additional details of where our vigilance needs to be directed so this mistake can be minimized.

“The Holy Spirit is evaluative, and must be. He sorts out the true from the false in your mind, and teaches you to judge every thought you allow to enter it in the light of what God put there. Whatever is in accord with this light He retains, to strengthen the Kingdom in you. `What is partly in accord with it He accepts and purifies. But what is out of accord entirely He rejects by judging against. This is how He keeps the Kingdom perfectly consistent and perfectly unified.” T-6.V.C.1

The goal then is to keep us “perfectly unified” on earth as it is in heaven. When we watch the interplay of various students arguing about many of the course teachings, we see that many are far from achieving this step. The Holy Spirit will not contradict itself and tell one student that something is true, and then another student something that contradicts, neither will he offer one choice to you and a different one to me.

The union of souls occurs through all receiving the same directions from the same spirit which produces true union among those who have taken this third step.

In taking this step “You create by your true being, but what you are you must learn to remember. The way to remember it is inherent in the third step,” T-6.V.C.5

An important ingredient of this step is that the Holy Spirit “sorts out the true from the false in your mind.” T-6.V.C.1

The main obstacle that prevents students from taking this third step is the belief that truth is different for everyone or that we can awaken with conflicting truth and error in our minds. The Holy Spirit does not even see error, so if any two people receive from Him there will be no conflict, but only agreement.

This lesson of seeing the truth as true is called “the hardest lesson you will ever learn”

“The Holy Spirit, seeing where you are but knowing you are elsewhere, begins His lesson in simplicity with the fundamental teaching that truth is true. This is the hardest lesson you will ever learn, and in the end the only one.” T-14.II.2

Why is this such a hard lesson to learn? Because we see how difficult it seems to be to reach 100% agreement with your bother though the Holy Spirit. This causes us to make excuses for the error that must be involved, but “When you teach anyone that truth is true, you learn it with him. And so you learn that what seemed hardest was the easiest.” T-14.II.5

This quote gives additional clarity:

“Salvation is the recognition that the truth is true, and nothing else is true. This you have heard before, but may not yet accept both parts of it. Without the first, the second has no meaning. But without the second, is the first no longer 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

The ego does not like this quote for it leads to clarity and away from confusion and conflict. The ego teaches that the truth is different for everyone and you can successfully complete the course by following your own truth and your own interpretation and avoid the oneness with your brother which will happen under the guidance of the Holy Spirit.

This third step of receiving truth and being one with the Holy Spirit is a key to remembering who we really are:

“Choosing through the Holy Spirit will lead you to the Kingdom. You create by your true being, but what you are you must learn to remember. The way to remember it is inherent in the third step.” T-6.V.C.5

“The third step is thus one of protection for your mind, allowing you to identify only with the center, where God placed the altar to Himself.” T-6.V.C.7

May we take this third step together.

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