True kindness has no fear in it. It wants nothing from the other because it knows the other is its own self. There is no compromise in kindness, no negotiation. It knows what is true. And because what is true is not separate from it, it is kind.

If I feel fear, then I cannot be kind. If I perceive differences, then I am fear-filled, regardless of whether I describe my feelings that way or not. Perception of differences drives a way of thinking that produces fear and fear does not question the appearance of differences. It just defends itself.

So we need to get a handle on fear, not kindness. Kindness is easy; kindness is what we are. But fear stops us from practicing kindness. It stops us from extending what we are.

We are fearful because we believe we are guilty. The guilty expect punishment because they believe they deserve punishment. The guilty wait on death. Their whole life is death row. They cannot be anything but fearful.

Therefore, in order to end fear, we need to recognize and accept our guiltlessness. We need to realize that our innocence is established in Creation, and is a fact of life that includes all life, not just “Sean” or “Cheryl” or whatever.

The reason this is not perfectly clear to us right now is because we have forgotten what it means to be one with God. We like parts of our life just fine – the dog, walks on the beach at dusk, coffee with friends. And we think that by joining with our brothers and sisters in God – a joining in which differences lose their value – then we will lose all those things.

We do not trust God. We do not trust Love.

We are attached and invested in this life, and when it is threatened – by rain, by a stranger or by the Love of God – we defend it. We’re like the one who says they’ll follow Jesus right after they bury their father. It’s no skin off Jesus’s back – it’s not a crime against God or Nature. But there is a better way, and the better way is to say “yes, Lord,” drop everything and follow.

For you and me, as nondual-minded Christians studying A Course in Miracles, this means letting go of differences. Which really really means letting go of their value. Notice when you are valuing differences and just stop.

If it sounds too hard then you haven’t tried because when you actually try it you realize it’s not hard at all – it’s impossible.

That’s why we need a spiritual practice like A Course in Miracles. That’s why we have to chill out about ascended masters and awakening and all that and just, you now, follow Jesus.

This is not a spiritual accomplishment, the fruits of which await us in the future. Disciples are disciples now. Fear of God and Love is a habit we can break today. It is a joy we can feel right now.

Let the dead bury the dead, said Jesus. He means that we don’t actually live in the world. Life is not in differences – like bodies that are dead vs. bodies that are alive. Life cannot be judged because it is one-without-another. Its value is not set by us.

Life is kind. It will take nothing from us. It will only give us what we already know is ours in Creation. It does nothing but make what is true clear: we remain as God created us, and our long suffrance believing otherwise is over.

A Course in Miracles teaches me that I am confused about what I am. I think I am a body in a world. But the course suggest I may not be. Am I willing to consider this?

When I try to solve my problems in worldly terms – impatience, dishonesty, overeating, whatever – all I do is make temporary solutions that eventually beget more problems. Whatever underlies the whole concept of problems goes on unaddressed.

A Course in Miracles invites me to consider that the solution is not to find the right external circumstances (i.e., a different therapist, a new job, a diet) but to change my thinking about the problem. When thinking changes, the problem changes, because its source has shifted. Its source is the mind and that I can work with.

Critically, I do not want to work with thinking in order to have a better life in the world. Rather, I want to work with it in order to remember the deep, natural and sustainable peace that literally shares itself and is our actual identity.

Therefore, when we are lost and forsaken in our bodies in the world, we ask the Holy Spirit what to do and then listen for its answer. Its answer may not be obviously helpful or appropriate. But we will know it is the Holy Spirit because it does not argue. It’s a friend – not a lawyer or a judge. Only ego argues. The Holy Spirit simply gives us the answer and then honors our power of decision.

We are not actually lost in fear. We are not actually mired in conflict. Fear and conflict are illusions. Their only reality is the one we give them through the power of belief. To the extent we believe they are real, then to that extent they are real. And that is the only problem that needs to be solved.

The Holy Spirit’s answers are designed to teach us that this is a dream, and remind us that we have the power to choose otherwise. They are not designed to make the dream better. That may or may not happen; it doesn’t actually matter.

We are not separate from the Holy Spirit! The Holy Spirit is a metaphor for our clear mind and pure heart. The Holy Spirit knows us as Christ and knows God as Love, and unites us in a Holy Trinity that itself dissolves in Oneness. Of Oneness there is nothing to say. Of healing, we can say: there is nothing to do, and only we can do it.

To be Christ is to be endlessly beginning – there are no accomplishments, no experts, no altars or thrones, no royal roads. In Christ, wholeness accedes to the “Father of lights in whom there is no variation or shadow due to change” (James 1:17). A Course in Miracles puts it this way: “humility brings peace because it does not claim that you must rule the universe, nor judge all things as you would have them be” (S-I.V.1:4).

There is nothing to judge; therefore, there is no need to judge. Judgment is an illusion of decision-making (really, of power) that hides our brothers and sisters from us. Without our brothers and sisters, we cannot remember our own self. Peace is the quiet way, the gentle way, and the forgiving way in which we remember our shared interests and on that basis join with one another. Our joining is neither mysterious nor mystical but the sweet acceptance of what we are in truth. Our whole being knows this, and yearns to forget everything that would obscure it.

Together we forget in order to remember that together we are Christ.

Stillness does not ask anything of us. Nor can it be misunderstood. It is given totally and unconditionally.

Yet if we are thinking about stillness, then we do not know stillness. The problem is not thinking – thinking can be very creative and useful in context.

The problem is “about.”

“About” comes from an Old English word “onbūtan,” which means “outside of.” When we are thinking “about” something (or someone or something), we are acknowledging alienation and separation. We are dreaming a dream of exile from Love.

This is not really a problem when I am thinking “about” which path I will take on my walk this afternoon. But it is a problem – or something like a problem – when I am thinking “about” stillness. Then I am holding a self apart from stillness.

This “holding apart” is the source of our unhappiness. It is the logjam which interferes with the peace and creativity that is our natural inheritance as extensions of life whose only function is to extend in turn.

Stillness precedes thought. It is not “about” anything. We know it the way a sunflower knows to turn its bright face to the sun, the way a river knows its way to the sea, and the way the sea knows the gravitational pull of the moon.

We obscure and diminish knowledge of stillness when we are “about” it – analyzing, complicating, studying, imagining. You can picture us standing here observing stillness there. But what do we need to learn in order to draw our next breath? To see the sky as blue and not blood red?

Did you decide to love your dog/daughter/husband/etc? Or was the love given?

Stillness is natural for us. Stillness is what we are before we think to ask “what am I? What is my purpose in life? What should I do?”

Stillness is not an answer to a grand metaphysical question because it does not ask questions. It just knows.

Stillness is the one life behind all appearances.

Stillness begets happiness, which is closely related to gratitude. When we are still, we are happy, and our gratefulness is like sunlight, ever extending its life-giving rays. We do nothing; we are everything. Or, if you prefer, we do nothing because we are nothing.

On the one hand, this is a bunch of poetic nonsense. On the other, it is a promise of A Course in Miracles, the illusory path you and I have accepted as our shared way beyond illusions.

Completely unaffected by the turmoil and the terror of the world, the dreams of birth and death that here are dreamed, the myriad of forms that fear can take; quite undisturbed, the Thought God holds of you remains exactly as it always was. Surrounded by a stillness so complete no sound of battle comes remotely near; it rest in certainty and perfect peace. Here is your one reality kept safe, completely unaware of all the world that worships idols, and that knows not God (T-30.III.10:2-4).

This is our reality now; not five years from now. Not a thousand lifetimes from now. Not when we figure out what ACIM means by “battle” or “idols.” Not when we perfect this or that relationship. Now.

Stillness is always present. It is always untouched by the past and the future. All distinctions – which are the lifeblood of appearances – end in it.

The stillness and the peace of now enfold you in perfect gentleness. Everything is gone except the truth (T-16.VII.6:5-6).

Don’t think about this.

The various experiences for which we long are neither right nor wrong, good nor bad. It is the longing we must look at, not the object to which the longing attaches. That’s the error – to become focused on the object as if it were the problem (so often masquerading as the solution), rather the longing which actually generates the object.

To want anything other than what is is to implicitly deny that you already have everything. Longing begins in overlooking this simple fact, and it survives on the hunger generated by continuing to overlook this fact.

But to understand this, you have to reframe your understanding of your body. Your body is an experience of the world, of the cosmos, creating a body in order to perceive itself. Thus, the body is not in any way “you” because you are not a partial or local phenomenon. You are the cosmos experiencing itself through a certain perspective. The body is more like an aperture than anything else – an absence or gap through which the whole is glimpsed, albeit partially.

If you don’t know this, then you will sense that something is missing and you will naturally want to find what is missing. At its most simple, this shows up in our craving for experience – new loves, flavors of tea, resonant songs and so forth. These experiences come and go on their own, but you can invest in them a kind of intensity and purpose that far exceeds the natural range of their being.

This constructs what A Course in Miracles calls “special relationships,” which are like idols worshiped for what we think we can get from them, rather than for what we can give. Nobody can actually give anything to an idol because idols are dead and inanimate. Their only life comes from the illusion of life projected onto them.

The solution is to look past the idol. Just forget about it. The idol has no power but what you give it; the special relationship only has the power you give it. Let it go. Let what happens, happen. Let what doesn’t happen also happen. You’ll see that the objects go nowhere, and the narrative apparently giving them meaning also goes nowhere, but the desire creating them . . .

. . . that shifts in a subtle but powerful way. Its generative capacity turns to life and renewal, rebirth in forgiveness, rather than death, sterility and mere repetition.

When we are invested in idols and specialness, we are projecting, we are casting out a self, which creates an apparent lack, which must then be filled, remedied, amended, healed. Suddenly, the song or the person or the landscape feels like a natural extension of you, the part of you that’s missing and which you must have, will have, and when you do have then you will be complete and know the joy and peace of God.

Not so. Not so.

On the one hand, this error makes a certain kind of sense because what you are seeing is only your own self projected. It is meet and just to care deeply for that self. But on the other hand, you don’t realize that you are looking at your own self. You think you’re looking at a song. Or a person. Or a landscape.

Hence the confusion, the specialness, which are the absence of holiness, for which you do not need to be forgiven but which you very much do need to allow to be corrected if you want to be happy in the deepest, most sustainable sense of the word.

Peace is knowing that it’s all you, because it’s all life. It’s not something that you understand in an intellectual sense; it’s something that arrives in you as a fact of your own being. It is a moment of self-recognition and it ends the illusion of separation (which also, by the way, ends “you” as you presently understand yourself). Henceforth, you will not be tortured by fantasies of future joy conditioned upon finding the right person, place, spiritual practice or any other apparent thing.

You will say “oh.” You will say “oh . . .”

You will be grateful and still, and your praise will be quiet and meaningful. You will be a prayer generated by the Love that names you its brother and sister, in which you are home forever.

Make it so my dear friend. Make it so.

I do not think that religion is something one has to vanquish and bury in an anonymous grave, all in the name of love and reason, but I do think if one has not yet seen good reasons why it should be so vanquished and dispatched, then one is perhaps insufficiently religious.

What do I mean by this?

Religion evolved as a way of responding to the challenge of being human in a world in which humans live, which living is inevitably circumscribed by perceptual and cognitive horizons. Though in its early incarnations religion attempted to explain the world, we now know that it doesn’t, at least not accurately or well. We can’t, in Merold Westphal’s memorable phrase, “peek over God’s shoulder.” Thus, the utility of religion and related spiritual projects must be located in another domain of living (other than explanation, first causes, et cetera).

We are organisms for whom the world appears as an object or set of objects upon which we can mentally reflect. But perception and cognition are limits. This should not be controversial! We can’t see every color on the light spectrum, we can’t make it rain by dancing, we can’t breathe underwater, and we can’t build a two-story house in fifteen minutes.

But perception and cognition – in part because they are limits – are also creative. Through them, a world comes into being: blue skies, soft clean sheets, compound sentences, ants at picnics, twelve-string guitars on which Bach airs are picked. The world we perceive and think about is the world brought forth by perception and cognition. And it is by definition limited and partial. Thus, “absolute truth” or “objective truth” are lies we tell ourselves (to avoid the responsibility subjectivity entails).

So not only can we not “peek over God’s shoulder,” the very act of trying to do so is a distraction from the work we are actually called (by the world we bring forth through our living) to do. In fact, one can make a good case that we are subject to an ethical imperative to not seek the objective stance, the true perspective, the actual source. Why fuss with an alien God when your brother and sister are right here waiting on your attention and service?

Peter Nelson, an Australian psychotherapist and writer, puts it better than I ever could. “The quest for foundations is a vanity that takes us away from the kind of knowing that is actually possible for us and leads to a fragmentation and separation that contributes to our destruction, ‘metaphorically’ as well as ‘actually.'”

On this view, belief systems – religious and spiritual ones in particular – emerged to help us manage a fundamental state of unknowing and uncertainty. What are we? What happens when we die? What is the relationship between experience and the world? Is there a relationship? Why should I care about my neighbor? My enemy? Folks I’ll never meet? Why do bad things happen? And so on and so forth.

In this way – for a long time – religion comforted us, provided community (of like-minded folk) for us, gave us answers to apparently unanswerable questions and provided behavioral models to facilitate relatively productive living. It wasn’t perfect but it was better than nothing.

However, over time, those belief systems morphed from malleable suggestions to absolute truths. “Here’s a way to think about death and dying” becomes “here is the way to think about death and dying.” And once we start to believe that we are privy to the way and the truth and the life, then it’s a surprisingly quick trip to war, genocide, and torture. We all think “not me – I wouldn’t do that” but in fact we’ve been doing it for thousands upon thousands of years. We are good at it, and the part of us that is good at it, lives in all of us.

Why do we take a few good ideas gathered under the rubric “religion” (e.g., share your wealth, love those who hurt you, welcome everybody to the table) and turn them into absolutes which justify all manner of violence?

Why does love turn so quickly to hate?

Well, in part it does so because we are in a war against uncertainty. We want to know. We believe the truth exists and that the right to know it inheres in us unconditionally. The Jesus of the New Testament doesn’t say “I am the way and the truth and the life” because we want him to be less categorical. He says it because deep down, we believe that’s how you crush uncertainty and the fear that goes with it. You get definite. You go to the land of “THE,” not “A.” And guess who leads the way?

The problem, of course, is that we cannot reach that whole. It is forever closed to us. Certainty is a dream that obscures what is actually possible. We are scaling a mountain that has no summit and it is made of the bones of those we didn’t love because we were too busy climbing a mountain to notice them.

Five thousand years ago, this was less clear than it is now. But today, we know that our senses provide functional translations, not veridical representations. We know that language is symbolic. We know that the self is reflexive and recursive. We don’t need Gods and saviors. What worked about them was always in us anyway, and what doesn’t work about them was always in us anyway, too.

So A Course in Miracles makes sense to me as a method for managing one’s living in the world brought forth by their living. It is an effective strategy for being in responsive dialogue with one’s neighbors (thus alleviating apparently external conflict), and for maintaining a healing perspective on one’s interior craziness (thus alleviating apparently internal conflict).

But it is terrible – as virtually all formal religions are – when it comes to explaining how conflict arises in the first case. That’s because A Course in Miracles is simply an extended metaphor for what it means to not be able to “peek over God’s shoulder” and how to live once we’ve accepted that fact. Read in any other light, it’s merely going to confuse and confound us.

Again, it is critical to understand here that Westphal didn’t mean that God literally has a shoulder or even that there is literally a God. Rather, he meant that human beings cannot occupy an objective perspective. We can’t know the truth, nor even whether the truth exists, and what this means in a fundamental sense is that we are called to embrace – to live from in a holy way – epistemic humility. We do not and probably cannot know the Truth, and if our living is predicated on anything but that unknowing, then we are bound for unhappiness, and not just our own. We’re likely to hurt others as well. History attests to this. The consequences of how we think and what is brought forth accordingly are not trivial.

This was the essence of Tara Singh’s beautiful clarity when he called our attention to the lovelessness of the belief that “I’ve got it and you don’t.” The belief that we understand where others are confused, that we have some insight or potential that others don’t have is a form of violence because it is loveless. It does not perceive one’s neighbor as oneself but as something other than one’s self. It stipulates to separation and then doubles down on it.

Conflict arises because we believe that we are apart from the world: we believe that we have separate interests, and that these interests require defense which, in turn, sometimes requires attack. Most of us say we don’t believe this, and we can be very good at persuading ourselves and others that we don’t, but if we examine our living carefully, then we will see that in fact we do believe we are apart from one another, and this separation breeds competition, and we conduct our living accordingly. The people who enacted the Holocaust or separate children from parents at borders or won’t help refugees drowning in the sea are not monsters. They are people like you and me. They are our brothers and sisters and our capacity to bring forth peace and love is contingent in part on our never forgetting that fact.

If we notice lovelessness in the world, then we can respond to it in the moment. If I’m being a jerk in the classroom, then I can be less of a jerk, and make the requisite amends. If I am selfish in my living at home, the same. But as I used to say with respect to making amends as a formal spiritual practice: the point is not to become great at saying “I’m sorry.” The point is to become the sort of living being who does not need to make amends so often.

That is why eventually our so-called spiritual seeking moves us in the direction of what can be applied and brought into application. This was part of what alienated Tara Singh from the Foundation for Inner Peace and FACIM and other more canonical approaches to ACIM. Singh understood that we have to work out A Course in Miracles in the course of our very living; anything else was insufficient. Indeed, anything else was a form of violence that ultimately only perpetuated separation. Pretending we aren’t bodies, or that the world isn’t real, or that ascended masters have everything covered, or that Jesus was a favored male child of a male deity are simply ways of reinforcing the original error of separation. There is another way! And it is to lean into the very living presenting itself in order to bring forth the loving context inherent (if obscured) in that living.

We are called to give sustained care-filled attention to our ideas about living, but we must also – perhaps in an even more intensely holy way – be aware of how those ideas can sometimes take us away from the actual living implied in them. Here is how Christian writer and teacher J.A. Simmons frames it.

Engaging in hermeneutics is absolutely essential for thinking and living well, but sometimes hermeneutic inquiry can invite a second-order existence that fails to find traction in what Wittgenstein might call the “rough ground” of a community’s shared hopes, beliefs, and rituals. This is not an either/or decision between engaged practice or detached theory, but simply a Kierkegaardian reminder not to forget about living while we think about how best to live. Phenomenology in a postmodern/post-secular context should propel us into our historical communities, not away from them. It should call us to critical engagement, not disregard and detachment.

In slightly less academic terms, sometimes we think so hard and deeply about love, that we entirely miss the opportunities to manifest that love in our living. It is like so deeply pondering the importance of service to one’s brothers and sisters that we altogether miss the homeless child in front of us asking over and over if we can spare a dollar.

By all means study. Indeed, our cognitive capacities – our gift for logic, rational thought, evidence-gathering, clarifying bias and so forth – are incredibly useful in figuring out why suffering happens and how to minimize that suffering, our own and everyone else’s.

But our study is sterile if it does not reach the moist potentiality of actually living in the world in which our living occurs. Its creativity and helpfulness is roots, blossoms and re-seeds itself in the messy and confused loveliness of our living as loving languaging beings, each of one of whom could be the other.

Tara Singh once pointed out that when Jesus said “I and the father are one” he spoke to his reality. When we say it, it’s just words. And he called on us to learn why it was just words so that we could learn how to live in a way that it was our actuality. Or, better yet, find our own actuality – our own experience of unity, oneness, love – and a corresponding language that expresses it without qualification or condition.

That is the work, and no other work is really satisfying. The work, so to speak, appears differently for each of us, but it is not different in any fundamental way. How shall we bring forth love? The answer is within us in the form of that which obstructs the free flow of love, and it is without us in the sense that the context of bringing forth appears in the other, or, in approximately ACIM terms, our brothers and sisters.

Earlier, I suggested that a religious experience was valuable to the extent that it undermined religion. That is, the map must take you so deeply into the territory that the map is no longer helpful. Religion must carry you so deeply into the self and the world that even religion is undone. Saint John of the Cross understood this intimately. He said that if we want to be sure of the road on which we walk, then we must close our eyes and walk in the dark. That’s not an argument for placing one’s faith in an external deity; it is a description of what it means to live in a holy way when one cannot ever know for certain, the deity or anything else.

Religion can be a useful helpful way to work out the terms of our living, which is to say, to learn and go on learning how to bring forth love in our living with others who could be our own self. But it is only effective to the very extent one sees the way in which it arises as a condition of the very problem (separation) it aims to solve. Thus, religion and related spiritual projects are not about what is actual, but about what is possible.