A Course in Miracles Lesson 41

God goes with me wherever I go.

Because God is with us, all we need to do in a dream of separation is question the dream’s reality. Love dissolves the appearance of separate lives and experiences, and restores to mind awareness of our one life in God.

The myriad experiences of pain and loss we experience as “separated ones” are all dispatched with equal efficiency. They are not different problems with different effects and different levels of intensity. They are merely symptoms of our confused self-identity.

We are healed when we remember what we are in truth.

Deep within you is everything that is perfect, ready to radiate through you and out into the world. It will cure all sorrow and pain and fear and loss because it will heal the mind that thought these things were real, and suffered out of its allegiance to them (W-pI.41.3:1-2).

This is true because we cannot be apart from our Source, which is “all joy” (W-pI.41.4:2) and “all life (W-pI.41.4:3). Our peace of mind remains perfectly still and undisturbed because we cannot be separate from God (W-pI.41.4:4). We don’t have to do anything other than see rightly what is already given.

This is not the truth of the self that believes it is permanently attached to a body in a world where bodies suffer and eventually die. This is not the truth of a mind which believes in scarcity, guilt and pain. We need to be clear about this! We need to be honest about what our experience is, and not cloud it with what we want it to be.

We want to face the grim facts of imprisonment and exile, in order not to underestimate the requisite release and healing, and in order to call upon the right savior.

Lesson forty is an invitation to perceive without fear the “dark and heavy cloud” (W-pI.41.5:3) that obscures truth and to pass through it to “the light beyond” (W-pI.41.5:3).

This is another way of saying that the separation never happened. We can deny and ignore it, we can obfuscate it – but we cannot destroy it. We have built a heavy cloud over our oneness with God – a complex web of false ideas, dissonant voices, haunted and haunting images – but it is within our power to slip through it. Are we willing?

Healing begins in honesty. Honesty allows us to begin at the beginning, which is where the error of mistaken identity is at last seen and given to be corrected.

This lesson also begins a form of study that resembles the Christian tradition of contemplative prayer. We are quiet and still, turning inward, away from the world and its concerns, away even from the self who wants to be free of the world and its concerns. We are “trying to leave appearances and approach reality” (W-pI.41.7:4).

That last sentence is a powerful teaching moment. It allows to see the self and world as “appearances” rather than reality, and invites us to find “reality” apart from them. It is like suggesting that we cannot find ourselves in a mirror – all that we will see there is an appearance, a reflection. The real self is not “in” the mirror.

If this is confusing at this juncture, that’s okay. It’s more than okay. But the course reminds us that reaching God in this way – in this contemplative mode – is neither mysterious or difficult but rather “the most natural thing in the world” (W-pI.41.8:2).

The way will open if you believe that it is possible . . . it will never fail completely, and instant success is possible (W-pI.41.8:4, 7).

It doesn’t take years of arduous meditation. We don’t have to suffer or deprive ourselves. We don’t have to crawl on our knees through cut glass. We simply have to believe that reaching God is possible. That’s it. If we believe it – if we truly, for one split second, believe this – then the way is open and we will be restored to remembrance of oneness. 

This is our comfort and our certainty that we are not praying and studying in vain. The promise of A Course in Miracles – the peace of joy of undivided Creation – is already given. It is already true. God is with us because what we are cannot be apart from God.

There is no fear. There is only love. In this lies our truth and our salvation.

←Lesson 40
Lesson 42→

A Course in Miracles Lesson 39

My holiness is my salvation.

This lesson begins with a question: “If guilt is hell, what is its opposite?” (W-pI.39.1:1) And it further suggests that the answer is not complicated.

Tara Singh used to say that when the course asks a question, it behooves us to slow down and answer it. Doing so reflects the seriousness of our practice. If Jesus sat down next to you and posed a question, would you not bring all your intelligence and learning to bear on the answer?

The opposite of guilt is innocence, and the opposite of hell is Heaven. Thus, the answer to the question initially posed by this lesson is: Innocence. Innocence is the opposite of guilt. And so innocence undoes the hell confusion and fear make for us.

The innocence of God is the true state of the mind of His Son. In this state your mind knows God, for God is not symbolic; He is Fact . . . The understanding of the innocent is truth (T-3.I.8:1-2, 4).

To see from our own holiness, as Lesson 36 suggests we learn to do, is to see without error. It is to understand, without qualification or condition, the nature of our Source and to identify wholly with that Source.

When we remember our oneness with God, our vision becomes incapable of error.

Innocent or true perception means that you never misperceive and always see truly. More simply, it means that you never see what does not exist, and always see what does (T-3.II.2:5-6).

Thus, the miracle becomes a means of clarifying distorted thought by seeing our brothers and sisters as they truly are. Indeed, our holiness has no other purpose. Yet in order to rightly perceive our holy family, we must first be healed – or saved – our self (W-pI.39.3:4). We cannot offer what we do not have.

This is reminiscent of early admonitions in the text: the only job a miracle worker has is to accept the atonement for herself (T-2.V.5:1). Everything else – without exception – flows naturally and effortlessly from this one decision.

Lesson 39 is an exercise in identifying our unloving thoughts, which are always fear-based (W-pI.39.6:3). Each one reflects our perception of our self as guilty and thus keeps us in hell.

Our holiness – which reflects our innocence as God’s creations and thus the true state of our mind – is the antidote. We are not saved by anything we do, but by what we are in truth.

And in our salvation lies the salvation of the world (e.g., W-pI.39.3:1).

Truth overcomes all error . . . If you perceive truly you are cancelling out misperceptions in yourself and in others simultaneously. Because you see them as they are, you offer them your acceptance of their truth so they can accept it for themselves. This is the healing that the miracle induces (T-3.II.6:4-7).

The attention we give unto our own healing is also given unto our brothers and sisters and unto our shared world. This current sequence of lessons is not a celebration of the egoic self – all it can do, all it can possess – but rather an opportunity to reach beyond that self to our shared mind and the healing it offers as God’s creation.

←Lesson 38
Lesson 40→

Reading A Course in Miracles : The Invitation to the Holy Spirit

I have been resisting this section for the better part of a week. I read it – encountered a lot of language about the Holy Spirit – and something in me just shut down. It wasn’t clear why. I re-read it several times – read earlier, less edited versions – and prayed on it as well. Why should I resist the Holy Spirit? What about that would give me pause?

I realized in a moment of prayer that what bothered me was the reference to the holy trinity. That set off a bunch of intellectual alarms for me. I was a pretty devoted student of Catholicism back in the day, and of the history of the early church. The trinity – the mystery of the trinity – is one of those issues that has divided Christians and, quite frankly, tied them up in all kinds of intellectual and theological knots as they struggle to differentiate themselves from one another and claim the mantle of the one true church.

I wanted to crack open books. What does John Crossan have to say about the trinity? What did Merton say? But I have pledged to stay close to the ACIM text without supplements. There was not going to be any help there.

I went deeper into the nature of my resistance. It wasn’t just that these words set off an internal intellectual debate. I saw that I also wondered why the author of the text – Jesus as Helen Schucman understood him, Jesus as I understand him, Jesus of Nazareth, something or someone else altogether – had bothered with the phrase. Was the historical Jesus really into the trinity? Wasn’t the author taking a theological stand here – one to which the real Jesus was indifferent? Was I being asked to embrace a particular strain of Christianity?

I recalled a lot of Ken Wapnick material I’d read over the years – arguing that Jesus and the Holy Spirit are interchangeable, that the Course isn’t Christian but a radical undoing of Christianity, etc. I felt a powerful need to challenge him and other public teachers on these questions.

And finally, on top of all that, the first four chapters (taken slow and careful this time) had yielded up a more powerful, fruitful and tangible relationship with Jesus than I’d ever known. Now I had to trade that – or compromise it – for one with the Holy Spirit?

Patience. Trust. If one section at a time doesn’t work, try one page at a time. If that binds you up in conflict, take it paragraph by paragraph. Or sentence by sentence. Word by word. Walk away if you have to. Breathe!

This morning – no warning – the fear and anxiety around this section evaporated. It wasn’t there. I’m not saying that I understood it perfectly – that never happens – but I could move forward again. I could read and write. I saw with clarity that Jesus is not asking me to give up on him but that he is clarifying his role. You will recall that in the first chapter we are encouraged to see him as an equal – a big brother with more experience, perhaps – but not somebody before whom we should feel awe. Think of those early chapters as little steps – we are slowly being introduced to a new and productive way of interacting with Jesus. And now he is upping the ante or – probably better – bringing us even closer to him. We’re ready. We might not feel it or believe it but we’re terrible judges.

Jesus is telling us – explicitly – that to think like him, which is to be Christ-minded – is to invite and then accept the Holy Spirit’s presence in our right mind (T-5.I.3:3). It is like Jesus knows that he can open up a bit more here. He is saying, “this is how it worked for me. It wasn’t about me. It was about the Holy Spirit.” And that’s how it’s going to work for us, too.

As a man, and also one of God’s creations, my right thinking, which came from the Holy Spirit or the Universal Inspiration, taught me first and foremost that this inspiration is for all (T-5.I.4:6).

There are a lot of definitions of the Holy Spirit here. He is the “call to Atonement” (T-5.I.5:4), the “Christ mind” (T-5.I.5:1), and the “shared inspiration of all the Sonship” (T-5.I.7:1). Perhaps most importantly, we are being taught that the Holy Spirit – however we define him or it or her – is already with us. It is already a part of us. Our job is merely to be willing to accept it. The holy spirit guides us in right thinking, bringing our thoughts into alignment with the thinking of God, perfecting our right minds until they are just a hair’s breadth away from One-mindedness, or Knowledge. The moment the separation came into being, the holy spirit did as well. He is that part of our minds that still knows it is One with God. We’re attached to and devoted to that part of the mind that’s chosen to forget our identity, conjuring up a tragic mess in its place, but that doesn’t mean our real thoughts are obliterated. We can resist and deny and project until we’re blue in the face but we can’t destroy what God created.

To this point in the text, the Holy Spirit has been a bit player. It’s been mostly Jesus. But with chapter 5 that’s going to change. We’re plunging into a major exploration of the Holy Spirit. And it makes sense, really. If the ego is the part of the mind that believes in the separation, don’t we want to finally make contact with the part of our mind that knows the separation is unreal? That it never happened? That we’re already back home? That this is all a bad dream that can end as soon as we choose to wake up?

And remember – our awakening begins with our invitation to the Holy Spirit, our sincere desire to be comforted and guided and healed by him (T-5.I.2:1-5).

I still can’t decipher the trinity. Nor do I care to. Three beings, one God. Whatever. I see Jesus as the example – the one who ended the separation in his own life and stands ready now to show you and me how to it in our own. And clearly, that demonstration means getting acquainted with the Holy Spirit. All that resistance of mine – that fierce desire to argue, to be right, to be bookish – maybe it wasn’t about those energies at all. Maybe it was about my fear of really going deeper. I don’t need to intellectually understand or explain A Course in Miracles. But I do need to be saved. I really do. I want that. I don’t know the way – that’s clear by now, right? So I need help. This is the way the text points. Go here now. This is what Jesus says comes next.

So I’m going – slowly, fearfully, inelegantly, mumbling and judging. It doesn’t matter. We can stumble into Heaven and it’s still Heaven.

A Course in Miracles Lesson 38

There is nothing my holiness cannot do.

Lesson 38 expands our understanding of what A Course in Miracles means when it uses the world “holiness.” It is the means by which we transcend our limited experience of self, body and world.

Your holiness reverses all the laws of the world. It is beyond every restriction of time, space, distance and limits of any kind. Your holiness is totally unlimited in its power because it establishes you as a Child of God, at one with the Mind of their Creator (W-pI.38.1:1-3).

The latter phrase is the key: the power of holiness arises in and as our indivisible unity with our Creator. Holiness is the natural condition of God’s creation; therefore, its power is absolute. There is nothing it cannot accomplish.

Your holiness, then, can remove all pain, can end all sorrow, and can solve all problems. It can do so in connection with yourself and with anyone else. It is equal in its power to help anyone because it is equal in its power to save anyone (W-pI.38.2:4-6).

Notice that this assurance is abstract and general; it does not suggest the specific formal solution to problems, including pain and sorrow. It simply unconditionally promises to end all pain and sorrow.

This matters because our tendency is to use our holiness to double down on the very error our holiness would correct: the notion that we are vulnerable bodies in the world. So we might, for example, assert that our holiness will undo a diagnosis of cancer (or own or anybody else’s) or help us lose weight or find a new friend.

In other words, ego interprets those lines about our holiness in terms of what it will get. Yet from the perspective of spirit, it is indicative of how much we can give.

Only those who have a true and lasting sense of abundance can be truly charitable . . . to the ego, to give anything implies that you will to do without it. .. . . “Giving to get” is an inescapable law of the ego . . . (T-4.II.6:1, 3 and 5).

In fact, what our holiness does is establish the illusory nature of world and body by emphasizing its sameness. It is this sameness that allows us to transcend the particular identification with this or that aspect of living in the world and instead release them all in a single movement.

If you are holy, so is everything God created. You are holy because all things He created are holy. And all things He created are holy because you are (W-pI.38.3:1-3).

Can we give attention to holiness and its source, rather than the world and the self that are outside of us? We get excited about the “nothing holiness cannot do” and skip over the slippery pronoun “my.”

Who is the “my, myself and I” contemplated by the lesson? Is it the egoic self, trapped in a body, at risk of loss and sacrifice in a cruel and indifferent world?

Or is it God’s creation before which this “world” and all its contents are merely an illusion?

Ego will argue for the former, but the latter is gently confirmed as truth by the Holy Spirit. We have “dominion over all things” because we are not bodies and there is no world.

Thus, this lesson is not about improving and empowering the self we mistakenly believe is real, but rather gently introducing us to what we are in truth which is far beyond bodies and world and the apparent troubles they entail.

When we do this lesson, can we give attention less to the body and world that as so long vexed us, and more to the holiness itself? This will gently restore to our memory our actual identity as God’s creation, which itself begets all the peace and joy for which we so long.

←Lesson 37
Lesson 39→

A Course in Miracles Lesson 37

My holiness blesses the world.

If the world is an illusion, then why are we here? What is the purpose of this illusion?

A Course in Miracles suggests that the answer is: so that we can see the world as and through our holiness, which ends the separation. When we do this, we and the world are blessed together, sacrifice and loss disappear, and all that remains is love.

In essence, that is our role in the illusion. In truth we do nothing; love always “comes of itself.”

In the holy instant the condition of love is met, for minds are joined without the body’s interference, and where there is communication there is peace . . . communication embraces everything, and in the peace it re-establishes, love comes of itself (T-15.IX.7:1, 6).

The course further implies that this is a natural and organic experience extending from what we are in truth.

Your holiness is the salvation of the world. It lets you teach the world that it is one with you, not by preaching to it, not by telling it anything, but merely by your quiet recognition that in your holiness are all things blessed along with you (W-pI.37.3:1-2).

One way to ascertain whether are “seeing” this way is to ask if we are also seeing sacrifice of any kind – is something being demanded of us? Are we making demands of someone or something else?

That is, with respect to our ACIM practice, do we believe we have to give something up in order to experience holiness and its promise of peace? Our family maybe? Our sex life? The joy of eating chocolate? Gazing at cardinals and painted buntings? Bob Dylan songs? Emily Dickinson poems? What?

If you believe that you will lose anything (which will probably show up as the fear of losing something), then you are depriving yourself of the very peace that is your holiness. Its peace is what you are.

Indeed, our holiness is only means by which “the idea of sacrifice can be removed from the world’s thinking” (W-pI.37.2:1).

Any other way of seeing will inevitably demand payment of someone or something. As a result the perceiver will lose. Nor will he have any idea why he is losing. Yet is his wholeness restored to his awareness through your vision. Your holiness blesses him by asking nothing of him. Those who see themselves whole make no demands (W-pI.27.2:2-7).

When we gaze at the world through holiness, we see the reality that is beyond separation. We do not see separate selves with separate interests, but one self in communication remembering its identity as God’s creation. And that self has everything because it is everything.

What we are in truth knows that loss is not possible because it only sees through holiness, which can only bless what it sees.

No one loses; nothing is taken away from anyone; everyone gains through your holy vision. It signifies the end of sacrifice because it offers everyone his full due. And he is entitled to everything because it is his birthright as a Son of God (W-pI.37.1:4-6).

This is a deeply threatening idea to the ego, whose existence depends on your willingness to believe you are a body in the world and thus subject to the limitations of both. But to what you are in truth, nothing else but this idea is true.

Thus, lesson 37 offers us a profound opportunity: by making contact with holiness, we can pass beyond the body and the world to what we are in truth. No suggestion is made here that this has to happen; we are early yet in our study and practice. But the way is clear: and joy and peace are its outcome.

←Lesson 36
Lesson 38→

A Course in Miracles: Lesson 36

My holiness envelopes everything I see.

Having reestablished the identity of the perceiver in the previous lesson, Lesson 36 shifts our focus back to what is perceived, with the caveat that how we see has shifted because of how we understand our identity.

You are holy because your mind is part of God’s. And because you are holy, your sight must be holy as well . . . Your sight is related to [God’s] Holiness, not to your ego, and therefore not to your body (W-pI.36.1:2-3, 8).

It is critical to discern here between what the body’s eyes do and what mind does. The body’s eyes can gaze at an altar and see icons and candles but it is mind that sees holiness. The body’s eyes see a field of wildflowers but it is mind that sees beauty.

And, since our mind is part of God’s, we cannot be sinful – which is to say, we cannot actually make errors that require correction. Thus, when we “see” with God we are seeing in Truth and can only perceive reality as God created it: beauty, holiness, grace, love.

Echoes of this concept abound in the text, perhaps nowhere more acutely than in the early section The Illusion of Needs.

Perfect love casts out fear.
If fear exists,
Then there is not perfect love.
But
Only perfect love exists.
If there is fear,
It produces a state that does not exist (T-1.VI.5:4-8).

Indeed, the text suggests that to the extent we are willing to submit everything to this test, we will instantly and perfectly remember our identity in God.

This lesson is also a reframing of our use of projection. We are not denying the existence of external objects – be they rugs, fingers, walls or hemlock trees – but rather investigating what happens when we observe them enveloped in our holiness.

That is, rather than projecting fear and hate and guilt, we are extending our holiness, which is an aspect of the Love we both have and are as God’s creations.

What happens to the world when we do this? What happens to us?

It can be helpful to keep the admonitions of Lesson 23 in mind here.

There is no point in trying to change the world. It is incapable of change because it is merely an effect. But there is indeed a point in changing your thoughts about the world. Here you are changing the cause. The effects will change automatically (W-pI.23.2:3-7).

We are advancing our understanding of what the world is and what we are by recognizing that God is our Source, our Creator, and that our holiness is unconditional and therefore what is seen from within it can only serve the cause and function of Love.

We are saying that to see is to create, and it is given us to create like our Creator. We are saying that the cause of the world can be fear or holiness.

And we are experimenting now with what happens when our gaze is given to holiness and thus sees only what is holy.

There is great healing potential in this lesson. It is an opportunity to lastingly ground ourselves in a way of thinking and being that is given to undoing confusion and misdirection.

What are you in truth? You may not yet be able to answer that question but are you ready perhaps to at least acknowledge that what ever you are, it is holy indeed?

←Lesson 35
Lesson 37→