Category: A Course in Miracles

Is ACIM a Metaphor?

Periodically I notice that when students come across a passage from the Course that disagrees with their mindset, they will tell us that it is just a metaphor and it does not mean what it appears to mean. They will often quote this passage from the course:

“Let us not forget, however, that words are but symbols of symbols.”      M-21.1

The first thing to note here is that ACIM uses a form of the word “symbol” over 100 times, but how often do you think it uses the word “metaphor”?

Answer: ZERO.

There is a reason for this. A word as a symbol represents a meaning as close as we can get to the real thing whereas a metaphor compares one image to another noting the similarities.

For instance, the word “God” represents our real Creator and is the closest word available to communicate this Being.

On the other hand, the term “Santa Claus in the Sky” is often used as a sarcastic metaphor for God, but is not meant to be a symbol accurately communicating the idea of Him.

The question remaining is this: Since words are symbols does this mean that the message they give us is not reliable?

We should be thankful that this is not the case, for if it where we might as well throw ACIM and other favorite teachings in the trash. While it is true that words often cannot relay the full meaning, that which they do communicate is usually pretty accurate.

Let us take the word “heaven” for example. This represents a state of being that is joyful and peaceful. Even an atheist gets a rough idea of what that would be.

But imagine the added dimension to your understanding of it if you actually experienced it? Then you might say that it is beyond our ability to accurately and fully communicate the experience in words. On the other hand, you would still use the word “heaven” when talking about it because it is the best word we have and gives us the general idea.

The Course backs this up

“As symbols, words have quite specific references. Even when they seem most abstract, the picture that comes to mind is apt to be very concrete.” M:21.2     

Concerning the phrase “I want the peace of God” the text says this:

“The world would be completely changed, should any two agree these words express the only thing they want.” W-pI.185.1

Notice it doesn’t say that the words written are a metaphor without understandable meaning, but the meaning is clear enough that just two agreeing on them could change the world.

And why not take the words at face value, for Jesus in the Course says “my words make perfect sense because they come from God.” T-9.IV.4

If the words in ACIM represented some obscure metaphor then they would not “make perfect sense.”

Then we have this: “You have surely begun to realize that this is a very practical course, and one that means exactly what it says.” T-8.IX.8

How could the Course mean what it says if the words are merely obscure metaphors that cannot communicate?

Then we have this as a coup d’é·tat

“you may believe from time to time that I am misdirecting you. I have made every effort to use words that are almost impossible to distort, but it is always possible to twist symbols around if you wish.      T-3.I.3

So, how does one “twist symbols around?”

One does this by taking the obvious meaning and telling us that it does not say what it is saying because it is a metaphor.

The bottom line is this:

Yes, words as symbols are imperfect and in the true reality, we will not even need them because communication will be instant and fully realized.

But that is not the case here. In this world words are our primary source of communication and can lead us to awakening if we do not alter their meaning to suit our preconceived notions.

A reader points out that there are numerus actual metaphors used un the Course.

My point wasn’t that ACIM does not use metaphors, for at times it does. But in actually using a variation of the word “symbol” over a hundred times and none for metaphor that it was placing emphasis on the symbolism of words for every word is a symbol of something, but not very word is a metaphor.

When the Course does use a metaphor, it is obvious to the reader that it is not to be taken literally, but then it says many things difficult for the average person to believe that actually should be taken quite literally. For instance, when Jesus said that faith could move mountains many thought it was just symbolic like a metaphor, but the Course sets us straight on this.

“It is hard to recognize that thought and belief combine into a power surge that can literally move mountains.” T-2.VI.9

“Why is it strange to you that faith can move mountains? This is indeed a little feat for such a power.” T-21.III.3.

So it goes with many statements in ACIM that are not obvious metaphors, but difficult to believe. Many will just dismiss them as symbolic and not to be taken literally when the intent was to be taken as written.

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Is ACIM a Metaphor?

Periodically I notice that when students come across a passage from the Course that disagrees with their mindset, they will tell us that it is just a metaphor and it does not mean what it appears to mean. They will often quote this passage from the course:

“Let us not forget, however, that words are but symbols of symbols.”      M-21.1

The first thing to note here is that ACIM uses a form of the word “symbol” over 100 times, but how often do you think it uses the word “metaphor”?

Answer: ZERO.

There is a reason for this. A word as a symbol represents a meaning as close as we can get to the real thing whereas a metaphor compares one image to another noting the similarities.

For instance, the word “God” represents our real Creator and is the closest word available to communicate this Being.

On the other hand, the term “Santa Claus in the Sky” is often used as a sarcastic metaphor for God, but is not meant to be a symbol accurately communicating the idea of Him.

The question remaining is this: Since words are symbols does this mean that the message they give us is not reliable?

We should be thankful that this is not the case, for if it where we might as well throw ACIM and other favorite teachings in the trash. While it is true that words often cannot relay the full meaning, that which they do communicate is usually pretty accurate.

Let us take the word “heaven” for example. This represents a state of being that is joyful and peaceful. Even an atheist gets a rough idea of what that would be.

But imagine the added dimension to your understanding of it if you actually experienced it? Then you might say that it is beyond our ability to accurately and fully communicate the experience in words. On the other hand, you would still use the word “heaven” when talking about it because it is the best word we have and gives us the general idea.

The Course backs this up

“As symbols, words have quite specific references. Even when they seem most abstract, the picture that comes to mind is apt to be very concrete.” M:21.2     

Concerning the phrase “I want the peace of God” the text says this:

“The world would be completely changed, should any two agree these words express the only thing they want.” W-pI.185.1

Notice it doesn’t say that the words written are a metaphor without understandable meaning, but the meaning is clear enough that just two agreeing on them could change the world.

And why not take the words at face value, for Jesus in the Course says “my words make perfect sense because they come from God.” T-9.IV.4

If the words in ACIM represented some obscure metaphor then they would not “make perfect sense.”

Then we have this: “You have surely begun to realize that this is a very practical course, and one that means exactly what it says.” T-8.IX.8

How could the Course mean what it says if the words are merely obscure metaphors that cannot communicate?

Then we have this as a coup d’é·tat

“you may believe from time to time that I am misdirecting you. I have made every effort to use words that are almost impossible to distort, but it is always possible to twist symbols around if you wish.      T-3.I.3

So, how does one “twist symbols around?”

One does this by taking the obvious meaning and telling us that it does not say what it is saying because it is a metaphor.

The bottom line is this:

Yes, words as symbols are imperfect and in the true reality, we will not even need them because communication will be instant and fully realized.

But that is not the case here. In this world words are our primary source of communication and can lead us to awakening if we do not alter their meaning to suit our preconceived notions.

A reader points out that there are numerus actual metaphors used un the Course.

My point wasn’t that ACIM does not use metaphors, for at times it does. But in actually using a variation of the word “symbol” over a hundred times and none for metaphor that it was placing emphasis on the symbolism of words for every word is a symbol of something, but not very word is a metaphor.

When the Course does use a metaphor, it is obvious to the reader that it is not to be taken literally, but then it says many things difficult for the average person to believe that actually should be taken quite literally. For instance, when Jesus said that faith could move mountains many thought it was just symbolic like a metaphor, but the Course sets us straight on this.

“It is hard to recognize that thought and belief combine into a power surge that can literally move mountains.” T-2.VI.9

“Why is it strange to you that faith can move mountains? This is indeed a little feat for such a power.” T-21.III.3.

So it goes with many statements in ACIM that are not obvious metaphors, but difficult to believe. Many will just dismiss them as symbolic and not to be taken literally when the intent was to be taken as written.

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The Present in This World and the Eternal

I asked this question a few days ago which was:

If a person has memory loss with dementia or Alzheimer’s, is he in the same type of consciousness of the eternal present as an inhabitant of heaven?

My wife and I took care of my mother-in-law, who had dementia, for about ten years, and in her last couple years her memory loss was nearly complete as she did not even recognize her own daughter.

Though she was living as much in the present as much as possible while in the body it was certainly not a state that anyone I know would desire to replicate.

I will say this, however – that her situation was not all negative.  When she earlier had her full mental capacities, she was a big worrier and a lot of small things bothered her, but when she lost her memory, she worried over nothing and nothing bothered her. She couldn’t remember anything to be concerned about. She did live out the last couple years in a certain state of peace.

Even so, this was certainly not a situation that anyone I know would aspire to.

On the other hand, if one superficially reads A Course in Miracles, it would appear that this state of just being in the present is where we will be after we awaken and enter heaven.

When one witnesses the life of one with severe memory loss, then, is it any wonder there are fears about leaving this world and letting go of time as we know it?  

To allay those fears, it is of great importance that ACIM students understand what true present time in the eternal world really is, and how it is different from memory loss as we know it.

The primary difference is in awareness. The person with disabled memory in this world has very little awareness of this world, let alone the eternal one, and thus the life has a low or diminished quality. Our memory in this world is linked to perception and the Course says that “perception involves partial awareness.”  Then it goes on to say that “Knowledge transcends the laws governing perception, because partial knowledge is impossible.” T-3.V.8

The one with memory loss is this world is unaware of not only this world, but the eternal one.  Those in heaven are aware of all things that have a real existence. For instance: In the Eternal World we will be one with “the Christ Mind which is aware of the knowledge that lies beyond perception.” T-5.I.5

This knowledge includes a full understanding of the love of God, eternal peace, our true self, our oneness with God and our brothers, the will of God, and, above all, the power we share with God to create.

This quote from the Course gives us a good idea of the awareness of master souls who are awake and are in the real Eternal Now.

“No one can call on them in vain. Nor is there anyone of whom they are unaware. All needs are known to them, and all mistakes are recognized and overlooked by them.” M-26.2

Sounds like a fully awake soul indeed has an awareness which is different than a forced focus of the present through memory loss.

Let us contemplate the differences between the experiencing of present time in this world and the eternal one.

In addition to memory loss, some grasp of present time can be had by students with normal memories. This happens in what the Course says is the “holy instant,” which is “a miniature of Heaven, sent you from Heaven.” T-17.IV.11

But because we are in this world governed by time it seems almost impossible to stay in the present, as noted here:

“The experience of an instant, however compelling it may be, is easily forgotten if you allow time to close over it. It must be kept shining and gracious in your awareness of time, but not concealed within it.” T-17.V.12

It sounds like the best we can do while still in the body with an “awareness of time” is to keep our focus on the present of the holy instant as much as possible while still functioning in time. After all, most of us need to use our memories of the past to function and survive in this world.

In the eternal world we do not have to deal with the distraction of time with three aspects, but in an eternal reality, where there is no past or future as we know it, but only present time, there are no distractions and our focus is only on the Eternal Now.

In addition to being aware of the Eternal Now we are aware of all things in real creation as well as share and communicate with all the Sons of God.

Sounds like the present apart from time will be much more complete than it is in this world as noted here:

“His emphasis is therefore on the only aspect of time that can extend to the infinite, for now is the closest approximation of eternity that this world offers.” T-13.IV.7

In this world, even after enjoying the Holy Instant, we only grasp an “approximation of eternity” but in the true reality we will not have the distraction of the past. We will not need the past for all knowledge will always be available at all times.

Copyright by J J Dewey

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Time in Heaven

 “Is there time in heaven?” is a question asked by many students of A Course in Miracles as well as other teachings. Most ACIM students believe there is no time in heaven, but some think there is, so the first question to solve is, why is there not agreement on this?

The answer lies in the context where time is discussed. When the Course speaks of time as it exists in our world it talks about it as if it were not real and just an illusion, created by our belief. It also specifies two things that are not real about our time which are the past and the future.

So if someone were to say that there is no time as we know it in heaven then they would be correct.

But time as we know it has not just the two aspects, but three. They are the past, present and future.

The Course tells us the past and future are based on illusion, but nowhere does it say this about the present.

Many forget that the present time is also time, even one of the three aspects in our world. This single aspect of time indeed exists in heaven and is even called time by the Course:

“The present is the only time there is.” W-pI.164.1

“Your mind cannot grasp the present, which is the only time there is.” W-pI.8.1

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

“The present now remains the only time. Here in the present is the world set free.” W-pI.132.3

Thus, there is time in heaven, but time with only one aspect rather than three and is an “aspect of time that is eternal.”

That covers that problem but other aspects of time are more complex such as: “How does time in heaven work?”

For instance, we are told there is creation going on all the time. Before the separation there was no Holy Spirit and then to salvage His sleeping sons we are told that God created this being.  We are also told that we will create additional sons and extend the kingdom.  There seems to be a before and after in all creation.

How could this be when the only time there in existence is the eternal present? Think of it – if one is only in present time then all that exists would be as if it had always existed because there is no past.

PRESENT TIME

To continue this discussion on time beyond the mundane let us remember that A Course in Miracles affirms that there is time in heaven.

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

Yes, I know that there are instances that the Course tells us that time is an illusion and does not exist, but in such cases, it is talking about time as we know it here which includes the past, present and future. That basis of time does not exist in heaven, but out of those three aspects the present time is real and exists always.

Now the question is this: How does time work in heaven?

It is interesting that some think we should not even be contemplating such a mystery, but the importance of understanding how present time works will be seen as extremely valuable when we understand that moving to present time is a key to waking up.

“In the holy instant, you see in each relationship what it will be when you perceive only the present.” T-15.V.8

“Fear is not of the present, but only of the past and future, which do not exist. There is no fear in the present when each instant stands clear and separated from the past, without its shadow reaching out into the future. Each instant is a clean, untarnished birth, in which the Son of God emerges from the past into the present. And the present extends forever.”   T-15.I.8

So, present time “extends forever.” Interestingly the Course actually gives us some clues as to how this works.

One clue is given in this quote:

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

Then we are told that guilt “depends on one-dimensional time, proceeding from past to future. No one who believes this can understand what ‘always’ means.” T-13.I.8

Time as we know it is on a horizontal axis. In other words, it moves from left to right or from the past to the future.  On the other hand, eternal or present time is on a vertical axis and moves the opposite by extension in increments called “instances.”

Instead of moving in one direction as in this world, time moves in all directions. And “extends the present rather than the past.” T-13.IV.9, and “the present extends forever.” T-15.I.8

This principle of extension, which is similar to expansion or increase, is used often in the Course in relation to heaven, God and creation for “God creates by extension.” T-11.in.3

A problem in understanding heavenly time and creation comes from the passages that indicate there is no change in heaven.  The conundrum occurs when we are told that there is creation but no change.  For instance, there was no Holy Spirit before the separation, but when the problem occurred God created this being.  How can heaven be changeless when there are changes like that?

This passage gives the amazing explanation.

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

This is a very interesting statement. It tells us that God’s creations are “timeless” and “eternally changeless” yet “forever created to increase.”

In other words, change is happening in the eternal present, but the actual change caused by extension or increase is always there and is incorporated into the Course’s definition of changelessness. The change or expansion created by extension is always unchangingly going on, so, from the eternal perspective, it is not change.

One could say that in heaven the only thing that doesn’t change is change itself and that change is eternal creation by “extension” and “increase.”

We’ve covered some good food for thought here, but there are more teachings from the Course about how time works in heaven. I find it quite interesting and I think you will also as more is presented.

AN INSTANT OF PRESENT TIME

In my posts concerning time we have established that there is time in heaven, just not time as we know it with a past and future. Instead: “The present now remains the only time.” W-pI.132.3

But how can there be time in heaven if there is no change there?

To the contrary there is change because there is ongoing eternal creation as God extends or expands the universe. Let us examine this quote  again:

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

We are told here that what does not change is the change, of “increase.” The ongoing changes wrought by continual creation changes not.

Creation is like a balloon that is always being blown up and made larger. The process is never changing, but there is change from the view that the balloon is always expanding.

The next thing to consider is how present time is extended. We are told that the extension happens in increments called an “instant.” ACIM even says that “This instant is the only time there is.” Lesson308

This statement harmonizes with the teaching that “The present is the only time there is.” W-pI.164.1 for all holy instances occur in present time as explained here:

“Each instant is a clean, untarnished birth, in which the Son of God emerges from the past into the present. And the present extends forever.”   T-15.I.8

So, when we enter the heavenly time of an instant we emerge “from the past into the present.”

The question now is how long is an instant?

Normally an instant is considered a very short period where something quickly happens or is realized and the Course uses this normal usage when talking about things of this world.  It uses it differently though when referring to heavenly time. In this case, an instant can be virtually no time or something that lasts millions of years.

For instance, we are told that the entire process of the separation and the millions of years involved only lasted an instant.

“The tiny tick of time in which the first mistake was made, and all of them within that one mistake, held also the Correction for that one, and all of them that came within the first. And in that tiny instant time was gone, for that was all it ever was.” T-26.V.3

“The tiny instant you would keep and make eternal, passed away in Heaven too soon for anything to notice it had come.” T-26.V.4

Our world itself is created from an instant “borrowed from eternity.”

“so the whole of Heaven lies in this instant, borrowed from eternity and set in time for you.”  T-17.IV.11

I think it is safe to say that an instant in heaven is the realization of an event and that event is not related to the past or future as we know it, but is fully experienced in the present. The whole separation was an event, but the main event that occurs in reality is the extension of heaven by the creation of additional sons.

When an event called extension happens, we move from one instant to another for we are told that “Whenever we move from one instant to the next, the previous one no longer exists.”  UR T 3 C 34

Consider how this is different from this world. In this world when you have a child you will often be influenced and still live in your past when you had no child.

In heaven when an additional son is created there is no past so the son is seen as having no beginning as if the previous instant never was. Thus all creation is seen as being always there for there is no past.

Therefore, all things in heaven exist only in the present which will never end and when a new creation comes along it is as if it always was for the previous instant was replaced with a new one.

This is not only an interesting subject to contemplate, but an important one for we must experience present time in the Holy Instant to wake up. If we can therefore get a grasp of how present time and the instances involved work, we gain a greater ability to embrace and experience true reality.

Copyright by J J Dewey

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Difficult ACIM Questions (for Some)

TEN QUESTIONS PURE NON-DUALISTS CANNOT ANSWER

[1] Why does ACIM tell us that there are four different lives in heaven if there are not really four lives?  These are the Father, The Sonship, the Holy Spirit and angels.

[2] Why does it confirm the statement from Jesus in the Bible that the Father is greater than the Son since one cannot be greater than one?

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

Then we read in the unedited version:

“the original statement was “are of one kind.” The Father and the Son are not identical, but you can say “Like Father, like Son.” UR T 1 B 22l.

[3] Why does the Course use the term “Sons of God” (plural) dozens of times if the united Sonship has no parts?

[4] We are told that part of the Sonship separated from heaven and part did not and the ones remaining in heaven, along with angels, tried to prevent the separation. How could this happen in a Sonship with no parts.

[5] And speaking of parts why does the Course often speak of parts if there are no parts in heaven?

“So do the parts of God’s Son gradually join in time, and with each joining is the end of time brought nearer.” T-20.V.1

The Son “is part of the Holy Trinity.” T-3.II.5 “all living things as part of him.” M-23.2

“Any part of the Sonship can believe in error or incompleteness if he so chooses.” T-2.VII.6

[6] How is it that we were “created ABOVE the angels” UR T 1 B 30y&z and have a different function if there is only one with no parts as in pure non dualism?

[7] How could God be alone as one life with no parts when it is clearly stated several times that “God Himself did not will to be alone.” T-11.I.1

[8] We are clearly told that “You were created only to create” T-14.I.4 Creation is your Source and your only real function. T-3.V.6.

Then we will create children “as like the Sons as they are like the Father.” T-7.XI.7

How will heaven be extended with additional Sons in a universe of one with no parts?

[9] The Course emphasizes numerous times that sharing among the Sons of God is an important ingredient of heaven and “all talents will be shared by all the Sons of God.” T-1.V.3

If all there is, is one with no parts, then how could sharing or even love be possible?

[10] We are told that “Existence as well as being rest on communication.” T-4.VII.4 and being in heaven “is a state in which the mind is in communication with everything that is real.” T-4.VII.4

If all that is real is one life with no parts, then why would we even need to communicate when there is no one with whom to communicate?

 

TEN QUESTIONS FOR THOSE WHO BELIEVE IN PREDESTINATION THAT THEY CANNOT ANSWER

There is a strange belief by many students that we are reliving the entire separation. It is as if we were watching a movie that is already made and the next frame or script is just being replayed and there is nothing we can do to change it. Even these words you are reading now were written long ago and you are just watching them be repeated.

This has never made sense to me and from my studies it is not in harmony with ACIM.  Here are questions that such believers have never answered in any way that makes sense to me.

[1] We are told that the separation took “many millions” of years to get us to this point and may take even longer for a return.  That span of time would involve thousands of lifetimes. Are we committed to relive them all with no free will to change anything?

[2] This separation period is described by the Course as a nightmare full of pain, suffering and fear.  If it is all over and we could be enjoying heaven, then why are we repeating the separation of our own free will? Wasn’t once enough? Why would we voluntarily enter the nightmare of millions of years and make it real to us?

[3] If the film or script of our lives has already been made, then why cannot even one person out of billions do some fast forwarding and produce tomorrow’s newspaper today? Why has no one been able to name who the president will be or who will win the Superbowl 50 years in the future?

[4] The Course stresses we always have free will and “You are not free to give up freedom” T-10.IV.5 How is this reconciled with the idea that we are repeating a script that cannot be changed? Are we really free, as ACIM says, if we are doomed to repeat painful experiences?

[5] How many times are we going to enter the dream state and relive the nightmare? Are we living in a Groundhog Day situation, but with no power to make changes?

[6] How is reliving the script in harmony with this passage?

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

If we are watching a film and making it real then we have returned to the dream. Does not compute.

[7] We are told that “Nothing that you remember now (in the dream) will you remember.” T-19.IV.D.6

So, in heaven we leave the nightmare behind as if it never happened. How is this reconciled with the idea that we have returned to heaven but are reliving the dream and making it real?

[8] The Course tells us this:

“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.” T-5.IV.8

If the only thing God saves from the separation are our thoughts of kindness and love then how can we be reliving the pain and fear which has not been saved in any film or script?

[9] If we have really awakened and in heaven watching a movie, and we have free will, then why cannot we put it on pause, take a break and return, if we wish to punish ourselves?

[10] The Course says this:

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

If the movie or script is written and we are reliving it, then how is this reconciled with the teaching that “What you made can always be changed?” T-5.V.6.

This reliving the movie idea is expanded in this post:

Here are two links expanding on this subject:

Copyright by J J Dewey

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Correcting Errors

I’ve been thinking of how one can best follow the advice in ACIM in having a conversation about the Course.

Suppose for instance that a student teaches or posts something about the Course that you are sure is false.  Leta us say, for instance, that he insists that ACIM was inspired by the devil. Do you attempt to correct him?

The Course says this:

“Correction is not your function. It belongs to One Who knows of fairness, not of guilt. If you assume correction’s role, you lose the function of forgiveness. No one can forgive until he learns correction is but to forgive, and never to accuse.” T-27.II.10

Thus if someone says something outrageously wrong and we tell him so we are making an accusation of error, but we are told “never to accuse.”

Then it says this:

“When you correct a brother, you are telling him that he is wrong. He may be making no sense at the time, and it is certain that, if he is speaking from the ego, he will not be making sense. But your task is still to tell him he is right.”

So are we to tell him that he is right that the Course did come from the devil?

Not quite. The text continues:

“You do not tell him this verbally, if he is speaking foolishly. He needs correction at another level, because his error is at another level.” T-9.III.3

The question then is what is this other level?  This seems to be the answer:

“When a brother behaves insanely, you can heal him only by perceiving the sanity in him. If you perceive his errors and accept them, you are accepting yours. T-9.III.2-5

So instead of directly addressing the errors of his ego we are to see beyond the outer personality to the true and perfect Son of God within and focus on truth rather than error. If we keep this focus, we will not approach him with a statement such as, “You are wrong… You are crazy… You are full of BS etc.”

Are we to do nothing then? This quote gives a hint:

“The best defense, as always, is not to attack another’s position, but rather to protect the truth.” T-3.I.2.

It appears that protecting the truth is fine as long as we avoid attacking the other guy for being wrong. The student could respond to the accsation by agreeing that, “Yes many people think that because the Course is different from standard religious teachings, but here is my experience with it.” You can then relate why you think the Course points in the right direction. When this approach is taken the other guy does not feel personally attacked and is much more likely to listen.

So, what are you to do if you state something you are sure is true, for you feel the Spirit within conforms it, and someone attacks you and tells you that you are full of the ego and are leading others astray and he makes an insane argument trying to prove you wrong? Should you not defend yourself?

The teaching of the Course is not that we should defend ourselves, but we should stand up for the truth:

“Because their hearts are pure, the innocent defend true perception instead of defending themselves against it.” T-3.II.5

I think that Jesus of the Bible and the Course set the example for us. Jesus didn’t go around telling people they were wrong, but when attacked he did respond with the truth.

The Course itself tells us that it is given to us as a major attempt of correction. It does not attack or correct anyone on an individual level but merely afforms many truths we can use to correct ourselves through the atonement for, “Atonement means correction, or the undoing of errors.”  M-18.4

ANIMALS AND THE EGO

Many Sons of God fell asleep and became as if they were individual human egos, which caused them to forget who they are and to be separate from heaven.

On the other hand, animals have no individual egos and are not even ashamed to run around naked.

Does this mean they need no atonement because they have no egos and their consciousness is still in the present time? Have they never left heaven – or have they? If they need atonement then how will they receive it when they cannot even read A Course in Miracles?

“For as long as you feel guilty you are listening to the voice of the ego.” T-13.VII.12

Animals do not feel guilt.

Consciousness is correctly identified as the domain of the ego. The ego is a wrong-minded attempt to perceive yourself as you wish to be, rather than as you are. T-3.IV.2

Animals pretty much accept themselves as they are.

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

The universe of course includes animals and

 “the conflict cannot ultimately be resolved until all the parts of the Sonship have returned.” T-2.VII.6

The question then is since animals do not have egos, but still are seen as being in bodies in this world, then what do they have to do to return, or is their return predicated on us?

We know that Jesus has awakened, but that did not affect the existence here of animals. Even Jesus has to keep his feet in this world until we all return home:

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

THE PREFERENCE OF EARTH OVER HEAVEN

The Course makes his astonishing statement:

“Does not a world that seems quite real arise in dreams? Yet think what this world is. It is clearly not the world you saw before you slept. Rather it is a distortion of the world, planned solely around what you would have preferred.” T-18.II.1

“For this memory (of God and heaven) would instantly restore you to your proper place, and it is this place that you have sought to leave.” T-13.III.2

The world we saw before we slept and entered the illusion would have been heaven.  This world that arose ‘in dreams” is often portrayed as a nightmare and completely undesirable by ACIM, yet we are told here that we “planned” this world “solely around what you (the Sonship) would have preferred,” and we “sought to leave” the heavenly realm.

The Course indicates that heaven is such a great place that only the insane would want to leave it, yet here we are told that there were things that the Sons of God who made this world preferred over heaven.

Not all sons have this preference for we are told that only part of the Sonship came here while the others, along with angels, tried to prevent them leaving heaven, but failed.

What we are faced with is the fact that you and I are among those who “preferred” this world over heaven.  Several questions come to mind here.

If we came here because of a preference, then it would seem to be of extreme importance that we discover what that preference is.

Secondly, each of us needs to discover whether that preference is still with us? Do we still prefer this world over heaven, but just refuse to face this fact? Is this why awakening is so rare and difficult?

It is interesting that the Bible tells us that we sang for joy when we laid the foundations of this earth:

“Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; When the morning stars sang together, and all the sons of God shouted for joy?” Job38:4-7

Is it possible then that even if we had the understanding of heaven that the choice to return home may not seem to be desirable or obvious?

Copyright by J J Dewey

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Judgments on the Individual

The Course makes this interesting statement on Judgment:

Judgment always involves rejection. It never emphasizes only the positive aspects of what is judged, whether in you or in others. T-3.VI.2

Now we often make positive judgments as well as negative. For instance, you may judge Tom Cruise to be a good actor or a friend to be intelligent. Such judgments do not involve rejection.

I think the quote is telling us of the type of judgment to avoid and that is those which see the negative in others.

Negative judgments fall into two categories.

First are those which do not specify any individual but are made about people as a whole.

The Course itself does this quite often. For instance, it says: “you do not understand what anything means.”  T-15.V.1

The “you” here is not any specific individual but applies to generic readers of the Course. Because this message is addressed to all, then individuals do not feel attacked.

On the other hand, if you are talking to an individual and state this to him, he is likely to feel attacked and see that you are putting yourself in a superior position and him in the inferior.

I think that it is therefore quite important that students differentiate between generic judgments, which are quite harmless, and individual ones which are seen as attacks.

Here is an example:

Generic: “Many ACIM students do not understand some of the important teachings.”

Most students would agree with this and not take offense.

Specific: “Well, Jim, you are out of your depth in understanding this teaching.”

This is specific to Jim and he may not feel he is out of his depth at all and take offense.

Here is another example:

Generic: “The ego exerts tremendous control and students struggle to follow the Holy Spirit instead.”

Again, most students would have no problem hearing this for it seems to be true statement.

Specific: “Well, Jim, what you believe on this can only come from the ego.

Here again, applying the negative judgment to an individual can be infuriating, making him feel attacked.

In our posting to discussion groups there is no way to completely avoid judgments, but we can avoid specific judgments to individuals that make them feel attacked. Instead, we can focus on statements that are made for all readers to evaluate. These are usually harmless and sometimes actually helpful.

If someone tells me he has found some meaning from the Course that most have missed, then I would like to know what it is, but if he tells me that my ego prevents me from understanding what he understands then my reaction would be somewhat different.

The problem is that many who make these individualized attack judgments do not see themselves as judging at all, but merely stating facts. Perhaps it would be a great benefit to the whole if they were made aware of their effect on other students.

RESPONSIBILITY

Many students seem to cling to ACIM as fundamentalists do the Bible in that if it isn’t spelled out clearly in the Course then it either isn’t true or should be ignored.

In truth there are many things which are true and affects us in this world that are not clearly taught in the Course. Cause and effect in this world is one of them.

The reason is that the Course sees this world as only an effect with no causes involved. Now from an eternal perspective that the Course deals with this is true, but from the aspect of consciousness in the worlds of time and space it is not. Within the structure of this world there is indeed cause and effect. If I pinch you (cause) it will hurt (effect).

The ultimate cause and effect in our universe of form is reincarnation, yet of this the Course says: “Reincarnation cannot, then, be true in any real sense.”

Yet despite saying this, reincarnation is acknowledged by the Course and the scribe Helen Schucman had some past lives revealed to her that affected her present one.

So, is the person who assaults innocent children responsible for his crime?

From the viewpoint of eternity nothing is happening here (as students often quote) but the Course says it took millions of years to arrive at the separation we have now and it may take even longer to end it. Millions of years involving many lives is no drop in the bucket, and we definitely want to make the time spent here as productive and enjoyable as possible. After all who wants to suffer for even one lifetime?

Concerning responsibility, the Course says:

“You may believe that you are responsible for what you do, but not for what you think. The truth is that you are responsible for what you think, because it is only at this level that you can exercise choice.” T-2.VI.2

“you are responsible for what you believe.” T-6.in.1

If we are responsible for what we think and believe we are obviously responsible for what we do as a result.

Concerning doing harm to little children Jesus in the Bible said this:

“Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come! It were better for him that a millstone were hanged about his neck, and be cast into the sea, than that he should offend one of these little ones.” Luke 17:1-2

The person who does great harm to others is in a negative state of mind that cannot be corrected with some simple declarations, but the correction will take many lifetimes of learning.  After death the person will go through his life review with a higher state of consciousness and become his own judge. Here he will see that to learn his lesions he must reincarnate into numerous difficult circumstances before he can have the consciousness to free himself from the illusion.

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The Two Approaches to ACIM

There are two approaches to studying ACIM or any other teaching we come across.

The first is the approach of the ego which is this. Do not look for the truth but look for a black and white interpretation that is in alignment with your desires, illusion, chaos and the part instead of the whole. This way there can be conflict, as one part will be against another part.

The second is to look for the truth wherever it leads, truth which is in harmony with the voice of the Holy Spirit and which represents seeing the whole rather than the part.

These two approaches are the reason there is conflict in all groups discussing what is or is not true.

The conflict of these two approaches is due largely to the deficiency of the human language. When a teacher emphasizes one aspect at one time and then the opposite later it may seem he is contradicting himself.  The ego tells the student he must choose one or the other, whereas the Holy Spirit will reveal truth in the wholeness of the two.

For instance, there are passages in the Bible that make it seem as if we are saved by faith alone. Then there are others that make it sound like works are all important. Those in the ego will choose the side that is in alignment with their desires. Those in the Holy Spirit will look at the whole and see where both works and faith play important roles so you do not need to choose a side.

We also find these two approaches with ACIM students on a number of core teachings.

For instance, the Course in some places tells us that there is only one Son, but other times it tells us there are Sons in the plural.

The ego feels it must make a black and white choice between the two – either there is one Son or many.

The wholeness approach will see that both statements are true. There is one Sonship with one life flowing through many Sons which are called “parts” in the Course.

“So do the parts of God’s Son gradually join in time.” T-20.V.1 T-1.V.3 “The Sonship is the sum of all the Souls God created. OE Tx:1.19

Then there are times the Course seems to tell us that we are here in the dream and other times that we are not here.

The ego wants to choose a side and attack the other as being wrong.

The Holy Spirit will see truth in both sides. We are indeed asleep and, in the dream, but the dream is not real, as reality is clearly defined in the Course. Therefore, we are not here, or not in the true reality while dreaming, but we are definitely having a dream and making it real.

Another example is whether we should seek to improve conditions in the world.

The ego answers with a black and white yes or no. It may say no because nothing is real here and nothing we do means anything, or it may conversely tell us that heaven is here and this life here means everything.

On the other hand, the Holy Spirit knows that it would not have even been created if this world did not have some kind of existence and knows there are many in pain seeking relief. It encourages us to make things better for our brothers and sisters while reminding us of a true reality where there is no pain. Nothing here but love has an eternal reality, but the dream does have a temporary one that we have made real and those who feel the Holy Spirit are impressed to help others find relief. The Course tells us that such loving outreach is real, even in this world.

“What occurred within the instant that love entered in without attack will stay with you forever.” T-27.V.11

“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

We could continue with many other teachings such as whether the body has any value or not, if there is predestination, did the separation really happen? Are others real or just figments of one’s imagination? Does it matter whether we find the real truth? Do words mean anything? And so on.

On many of these issues the Course seems to say both yes and no.  The ego says we must pick a side and attack those who take the other side,

The Holy Spirit says the real truth is found in seeing both sides and how they interplay.

The strange thing about the ego is that it is so determined to maintain division and conflict that it refuses to see the position of the Holy Spirit accurately and will accuse it of taking a black and white side. It thus throws a cloud of distortion into any discussion so the false ideas of the ego cannot be exposed.

In conclusion the problem boils down to this.

“The ego attacks everything it perceives by breaking it into small, disconnected parts, without meaningful relationships and therefore without meaning. The ego will always substitute chaos for meaning, for if separation is salvation, harmony is threat.  T-11.V.13

“The mind (or the ego) of the learner projects its own conflict, and thus does not perceive consistency in the minds of others, making him suspicious of their motivation.” T-6.V.B.3

On the other hand, this quote gives the goal of the Holy Spirit:

“You know not what you say, and so you know not what is said to you. Yet your Interpreter (the Holy Spirit) perceives the meaning in your alien language. He will not attempt to communicate the meaningless. But He will separate out all that has meaning, dropping off the rest and offering your true communication to those who would communicate as truly with you. You speak two languages at once, and this must lead to unintelligibility. Yet if one means nothing and the other everything, only that one is possible for purposes of communication. The other but interferes with it.

“The Holy Spirit’s function is entirely communication. He therefore must remove whatever interferes with communication in order to restore it. T-14.VI.7-8.

The bottom line is the ego does not want full communication so it distorts leading to conflict.

The Holy Spirit offers full and clear communication resulting in the end of conflict of any two or more who access it.

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Argument And the Ego

The process of arguing, or attempting to use reason to gain greater light, which occurs regularly here, is often criticized as being a negative thing, yet if those involved are sincere and civil the argument may lead to greater understanding and be beneficial.

But to be of maximum benefit the argument should be taken to either its conclusion or as far as possible.

The problem is that the ego does not want further light, or to use reason, so it will devise ways to shut the argument down or never let it materialize. After all, its objective “can be summed up simply as: ‘Seek and do not find.’ This is the one promise the ego holds out to you, and the one promise it will keep.”  T-12.IV.1

The ego does use some argument, but it does not use true reason but a distortion of

The Course says this:

“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? All sorts of questions may arise in it, but if the basic question stems from reason, it will not ask it.” T-21.V.4

Here we see that pure reason as defined by the course does not even exist in the ego, but in our “other self” that is still with God which is communicated to us through the Holy Spirit.

The ego uses its version of reason which is always flawed and is not reasonable at all.

Some of the ways the ego uses against argument to prevent us from finding truth are as follows:

[1] Not let an argument begin in the first place.

If there is any chance of receiving further light and reason on the subject the ego will argue against arguing itself and make statements such as:

“Arguing is divisive, we need to pursue peace.”

Then they will equate argument with contention and say something to the effect that contention is wrong or of the ego.

If the ego thinks it can control the argument and keep both sides in illusion then it will have no problem starting one, but will totally resist if it looks like truth will be revealed or reason involved.

For instance, the religious authorities at the time of Jesus had no problem starting an argument with him because they thought they had the upper hand. He never avoided an argument, but the problem was that he always prevailed by revealing their errors through reason. Then after several attempts to humiliate him, they could see that further argument would lead to more truth so they abandoned argumentation completely:

“And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.” Matt 22:46

And why did they not want to engage in further argumentation?

Because their egos did not want their errors revealed.

[2] A second way the ego shuts down a healthy discussion is through attack and judgment during the argument. If it looks like further light is forthcoming it will accuse the other of “needing to be right” and then indicating this need to be right is of the ego. Unfortunately, this line of attack often works and the discussion ends with no further light revealed.

Here the ego takes a good desire, the desire to be on the side of truth, and make it appear as if it were a thing of evil.  If a seeker has no desire to be on the side of truth, then he will have no desire to pursue more truth and his progression will end. The ego does not want anyone desiring to be on the side of truth so it uses illusion to make it appear what it is not. It indirectly associates this desire to be on the side of truth with an error which is an insistence that the other person admit he lost the argument.  The need to defeat or humiliate the other guy is where the error is, not the desire to be right.

Who desires to be wrong?

No one.

Who desires to be right?

Everyone, if they are honest with themselves. And there is nothing wrong with that.

However, a problem can arise if we insist that others agree with us. Instead, the seeker has to just accept whatever response he gets from others involved in a discussion and let the seeds of truth sprout where they find good soil.

[3] A third way of shutting down the argument is through the use of insults. This is a common method used by the ego when it sees it can no longer defend its position.

These insults take many forms but name calling, such as calling the other person a liar or hypocrite, will often put an immediate end to the discussion.

Then there are more subtle insults such as comparing the person to caveman mentality or to some mislead religious fundamentalist.

But perhaps the most common insult for Course students is to be accused of being in the ego. Such an accusation assumes the accuser is not in the ego which creates the division of inferior vs superior.

For many Course students this type of accusation is worse than name calling.

In conclusion I would maintain that an argument or discussion using reason to offset differences can be a healthy thing if both parties are considerate and respect each other. Such arguments can lead to greater understanding by both participants. To cause this to happen the participants need to avoid the traps set by the ego that can shut down the discussion before any benefit is derived therefrom.

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Quantum Physics and ACIM

There has been much discussion among A Course in Miracles students about the oneness of God. Is God just one alone, is he many or what?

Perhaps we can find the answer by exploring the quantum world.

Since the first demonstration with the double slit experiment many years ago scientists have been baffled by its results and have been unable to come up with an agreed upon explanation for the odd behavior of subatomic particles. Here is what they found:

If a particle, such as a photon or electron, is observed it appears as a particle with form and location.

BUT… if it is not observed it is no longer a particle but a wave in many locations at once. It is as if these particles are both matter and spirit/energy all at the same time.

The interesting thing is that scientists cannot see both at once, but have to either see the particles as waves or pieces of matter with form.

This conundrum seems to be explained in the Course which says:

“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

This conforms with quantum science as it takes a different kind of seeing to see an electron as a wave than it does a particle.

Even so, the Course tells us we use one type of vision to see this world and then another type to see the universe of Spirit. It says we cannot see them booth at the same time and this applies also to quantum science.

So, is God one or many?  The answer is both are correct.

It may aid our understanding to examine an atom such as oxygen, which has eight electrons. When it is observed directly there seems to be eight separate particles in orbit like planets around the sun.  But then when we withdraw from physical sight the eight seem to act as one unit where each electron is everywhere in the periphery. They still exhibit the properties of eight, but it is they have blended together beyond physical form as pure energy.  Even though they act as one the many are still there.

So, if the behavior of the quantum world reflects the behavior of the universe itself, both sides are right

God is one, but also many. There are many Sons, but one Sonship.

Consider this. Quantum physics tells us that the world we see about us appears as form, but the quantum field that co-exists does not have form as we experience it here. Because the form of sub atomic particles vanish when attention is taken off them some scientists see this world as a corresponding illusion maintained by our attention and if we ceased paying attention to it then it would disappear.

Where have we heard this thinking? Yes, ACIM.

We are told this:

“The real world can actually be perceived. All that is necessary is a willingness to perceive nothing else.” T-11.VII.2 “No one in this distracted world but has seen some glimpses of the other world about him.” T-13.VII.4

If the real world can be perceived then the possibility certainly exists that science can find evidence of it.

Real vision even allows real world seeing in “The smallest leaf becomes a thing of wonder, and a blade of grass a sign of God’s perfection.” T-17.II.6.

How does this happen?

“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

Indeed, there is a real world counterpart of light behind all material form and from this springs the great illusion.

And what is light made of?

Waves.

And what is the quantum world made of?

Waves.

To say that we are so far removed from God that that we cannot see some effects from the real world that He created to reach us makes no sense.

The Course does not spell out all the details of scientific discoveries, but harmony can be seen by those who look.

Question: How can they know how anything appears if it’s not observed?

Answer: They shoot photons through a slit toward a screen, and when not observing them they register on the screen afterwards as waves, but as soon as anyone looks at the process they appear on the screen as particles.

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