ACIM and the End of War

There is no way to God, just like there is no way to the self. You are already fully present; so, too, is God. Wholeness is not waiting to be reconstructed; it is waiting to be recognized.

The Wholeness of God, which is His peace, cannot be appreciated except by a whole mind that recognizes the Wholeness of God’s Creation. By this recognition it knows its Creator (T-6.II.1:2-3).

The salient quality of wholeness is inclusion (e.g., T-6.II.1:4). God’s Creation excludes nothing. You and I exclude a lot. So one way to begin to remember wholeness is to notice who – and what – we insist must be apart from it.

Perhaps we want to exclude Vladimir Putin. He’s an autocrat and a warmonger. Perhaps we want to exclude Russian soldiers who target Ukrainian civilians. They are war criminals. This feels rational, no? In Heaven there is no war, so only peacemakers need apply.

Go slowly with me here.

We are dismayed by war because we know that violence and conflict are of the ego, and peace and happiness are of God.

But the solution to war is not the additional violence of excluding our brothers and sisters who make war. It is not the additional violence of choosing sides in war. All that merely doubles down on the original error that conflict has value in and of itself.

The one we reject is our savior, and by our rejection, we not only refuse to save them, we also deny our own salvation. This is obviously contrary to God and to Love.

There is complete forgiveness here, for there is no desire to exclude anyone from your completion, in sudden recognition of the value of his part in it. In the protection of your wholeness, all are invited and made welcome (T-15.VII.14:6-7).

Nonviolence is not an optional response to conflict. It is the only response that actually means anything, because it is the only one that refuses to accept the violence inherent in separation, and thus reestablishes our shared interest in peace and happiness with all our brothers and sisters.

To see any brother or sister as a wrongdoer who is worthy of exclusion is to effectively damn all of us, including our own self. This is what projection is, and also why projection is so effective at sustaining the illusion of separation.

The ego projects to exclude, and therefore to deceieve. The Holy Spirit extends by recognizing Himself in every mind, and thus perceives them as one . . . Wherever he looks He sees Himself, and because He is united He offers the whole Kingdom always (T-6.II.12:2-3, 5).

Thus, as I pointed out in yesterday’s newsletter, we have to become responsible for projection by refusing to do it. That means that when we are scared or angry, full of righteousness or hatred, convinced that conflict is just, et cetera, we have to do nothing other than just sit with the feelings.

To “sit” with our feelings is to give them – and the circumstances apparently giving rise to them – to the Holy Spirit. We aren’t projecting, arguing, improving or anything. We are simply refusing to be part of the ego’s war on God.

If you think this is merely a metaphor, and has no relationship to the war you perceive outside yourself, I encourage you to at least try it. Refuse the ego’s call to war – what happens? Refuse to crucify anyone, no matter how evil they seem – what happens?

I make you a promise: if you refuse to be a pawn in the ego’s bloody war, then you will remember God’s peace, because your refusal of ego is your acceptance of the Holy Spirit and its message of Love, which is God’s peace. Thus, you will feel abiding peace in your heart, and in your mind you will know with calm certainty exactly what you need to do to manifest this peace unto the world so that all our brothers and sisters might remember peace with you. Hint: it’s not about what you do but how you look.

When you look with gentle graciousness upon your brother, you are beholding [the Holy Spirit]. . . . You cannot see the Holy Spirit, but you can see your brothers truly. And the light in them will show you all that you need to see. When the peace in you has been extended to encompass everyone, the Holy Spirit’s function here will be accomplished (T-19.IV.3:2, 4-6).

Is it clear? Be still and hold all the world, all your brothers and sisters, without exception. Place no condition on this welcome. Hold the young mother who died with her baby outside a maternity hospital in Ukraine. Hold the baby. Hold the young men who fired the weapons who killed this woman and her child. Hold the profiteers who sell the weapons. Hold the so-called leaders who give the orders.

A Course in Miracles is not fucking around. It is a beautiful, radical, rigorous spiritual path. It is teaching us how to become peacemakers and saints, so that all our brothers and sisters – broadly defined to include butterflies, maple trees and rain drops – might rest in the peace and happiness of the wholeness that is our shared inheritance as creations of God.

God is; you are. There is no gap anywhere, only the mistaken perception of a gap. Yet in that gap are the seeds of war, starvation and pestilence (T-28.III.4:2-3). Will you join me in stillness today – a few moments only – in which we refuse to be combatants in ego’s endless conflict, and instead become peacemakers intent on allowing our minds to hold only those thoughts that we think with God?

There is an end to suffering and violence. I am telling you: together we are it.

A Course in Miracles Lesson 163

There is no death. The Son of God is free.

Bodies die. This is true for bees, elephants and human beings. It’s true for clouds and planets. It is even true of the universe. The one thing upon which the living can depend is the arrival of death. It is, as Emily Dickinson called it, “the postponeless Creature.”

Oddly, this lesson makes only one reference to bodies and that one is to the metaphorical body of the examplar Son of God (W-pI.163.4:4). Indeed, A Course in Miracles here is far more concerned about our response to physical death than to actually disproving it.

What can we infer from this?

For one thing, if you say “there is no death” to most people they are going to mount a nontrivial argument, pointing out all kinds of medical, biological, chemical data that “proves” death is real. Conclusion? Of course death is real. Only fools argue otherwise.

The course appears uninterested in that argument. It just doesn’t take it up. Why? Because to the body, death is always going to appear real. Bodies die – that is why ego wants us to associate with them, to become identified as a specific body. So long as you believe the body is your home, then death is going to be be a viable threat. There is no logic that undoes this.

So the lesson is less interested in a full-frontal assault on death, and more interested in getting us to notice the many forms death takes: anger, anxiety, sadness and doubt, among others (W-pI.163.1:2). And it emphasizes that all of these reflect our confused worships of death as “savior and as giver of release” (W-pI.163.1:3).

In other words, being in a body is stress-inducing, and we perceive death as our salvation from all that because it ends all that. And yet, suggests the course, all “that” is just death with a different name, and it has a singular goal that remains hidden from us: by recasting death as savior, it testifies that God is dead.

Here is the opposite of God proclaimed as lord of all creation, stronger than God’s Will for life, the endlessness of love, and Heaven’s perfect, changeless constancy. Here is the Will of the Father and of Son defeated finally, and laid to rest beneath the headstone death has placed upon the body of the holy Son of God (W-pI.163.4:3-4).

Essentially, the lesson is suggesting that we are wilful co-conspirators with ego in replacing God with death (W-pI.163.5:4). Suffering in myriad forms must follow.

Go along with the lesson for a minute. Okay – I’m not going to get into the finality of death, the obviousness of it, et cetera. I’m going to ask a different question: is God dead? Could God be dead?

I encourage you to ask that question and to give yourself space in which to hear the answer. Is God, in fact, dead?

I suggest that the answer is no. God is not dead. We may not yet have lost our fear of death, we may not yet understand how there can be no death, and we may not even know with perfect certainty God’s reality but of this we can be sure: God is not dead.

Look around you. Life is everywhere. It is in the trees and the birds who are in the trees. It is in the sunlight streaming onto each blade of grass, it is in every neighbor whose face you see and whose voice you hear, and it is in you, too, for you are here, now, indisputably.

If we give attention in a non-dramatic, sustainable way to life we will begin to see a process – a vast process – that transcends its various parts. It’s not about the blades of grass or the neighbors. A chickadee is life, yes, but life is so much vaster than the chickadee because it includes galaxies and nutrinos and oceans.

This vastness transcends us, as well. There are limits to our senses and our cognitive abilities. Life transcends our capacity for expression and comprehension. In this, it resembles – indeed, becomes coherent with – God, as the beautiful prayer at the end of this lesson makes clear.

We are Your messengers, and we would look upon the glorious reflection of Your Love which shines in everything. We live and move in You alone. We are not separate from Your eternal life (W-pI.163.9:2-4).

This lesson does not want to persuade us by logic. It wants to show us the futility of believing God can be dead, and it wants to show us that we have become unwilling agents of that particular lie. It takes very little effort to see that God is not dead, and that we are ourselves gently set in the life we share with our living God and with all living things that collectively are Creation (W-pI.163.9:6).

Don’t worry about death today. It’s not our concern. Rather, look to the life that you are given – right here, right now – and to each shining example of this life, each one of which has no function but to remind you that you live as your Creator lives. We celebrate life and not death today, and give thanks that it is so.

←Lesson 162
Lesson 164→

A Course in Miracles Lesson 162

I am as God created me.

This is the hallmark mantra of A Course in Miracles. As the lesson makes clear, the student who knows this is true and does not forget it, has become “his Father’s happiness, His Love and His completion” (W-pI.162.2:1).

Who among us does not long for this moment of self-recognition?

There is no dream these words will not dispel; no thought of sin and no illusion which the dream contains that will not fade away before their might. They are the trumpet of awakening that sounds around the world. The dead awaken in answer to its call. And those who live and hear this sound will never look on death (W-pI.162.2:3-6).

Heady stuff! But what does it mean exactly?

Here is the thing: at this juncture of our practice, it does not matter what it means. What matters is our willingness to say it, which in turn reflects our openness to its truth. It may not yet be what we know, but it can be. Thus, it is our practice that confirms the truth. Therefore, our goal is to make this phrase a foundation of our practice. It is that essential.

But we can say a few things, perhaps, that might shed some light on a phrase that might otherwise seem to good to be true, or too metaphysically obscure.

To assert that we are God’s creation is a statement about our self, as we understand that self, and about God, as we understand God. We might not understand much about self and God, but we do understand a little. We are studying and practicing the course because we are serious about peace and happiness, for ourselves and others. We reject any definition of God that excludes love.

Therefore, even if we struggle to believe it, the statement that we remain as God created us emphasizes the depth of our faith and our hope. We are allowed to take comfort in that! We are allowed to recognize that whatever victories ego ekes out in its war against joy, it has not succeeded in obliterating joy, which lives on in us.

Knowing then that joy is alive in us, even if only as a frail spark, enables us to give attention to that spark – to nurture it, fan it and offer it up to others.

Take another look at Lesson 139, which functions as a companion lesson to this one: “I will accept the Atonement for myself, / for I remain as God created me” (W-pI.139.11:3).

The word “remain” helps us here. It makes clear that yes, ego has mounted a full-scaled assault on our happiness and peace, but it has not suceeded. God’s Will cannot be undone. Ignored for a while, yes. Resisted for a while, sure. But it cannot be killed or ended by ego. Dreams cannot touch the mind that dreams them. Therefore, the end game of this illusory conflict between God and ego, ego and self, is always the demise of ego and the end of fear.

“I am as God created me” might also be stated as “Love prevails.” Or more simply yet, “Love is.”

You are as God created you. These words dispel the night, and darkness is no more. The light is come today to bless the world (W-pI.162.6:3-5).

We take heart today. Perhaps the peace and happiness to which the course points still feels far off. Perhaps it seems too idealistic, too naive or even too difficult. Fair enough! But today is not a day for judging. Today is a day for trust, and for seeing what that trust brings to us. Over and over let us declare this truth about ourselves, and discover as we do that we say it with God and for God.

←Lesson 161
Lesson 163→

The Tenth Principle of A Course in Miracles

The use of miracles as spectacles to induce belief is a misunderstanding of their purpose (T-I.10:1).

There are really two aspects to this principle, both of which are given to help us be in right relation both with the world and our body, and with the mind which is confused about world and body and thus needs to be healed.

This principle also addresses a popular misconception with respect to the gospel miracles of Jesus. Often, those miracles are interpreted as reasons (because they are spectacles) to believe in him and, by extension, the religious hierarchy that arose in his wake. The implicit logic is that a man who walks on water is obviously favored of God so of course you should follow him, obey him, et cetera. And if he chose Peter to be the founder of his church, then you follow Peter, too.

In A Course in Miracles, we reframe that perspective. Miracles are given to heal. They are not given to establish a new world order. Religion means nothing to them. They reveal a Heaven premised on radical equality, not rigorously-enforced leadership pyramids, akin to corporate hierarchies. The emphasis is not on individual performance but on shared accomplishment. What the miracle does is more important than who does it.

Miracles alway heal. They induce not awe but gratitude (e.g., T-1.II.3:1). Simplicity is the soul of their effectiveness.

Nor are miracles conditional upon obedience or belief. They are gifts, freely given. We can deny they are given, and in this way deny ourselves their endless potential for grace, but we cannot “un-give” them. That’s not how God or the Holy Spirit work.

Miracles are inherent in us, because love is our inheritance, albeit forgotten (T-in.1:7). Miracles restore awareness of love to the mind which has forgotten it. When we remember who and what we are in truth, then miracles are no longer necessary. Until then, they are the means by which our spiritual identity crisis is resolved.

Miracles in the mode of ACIM are not spectacular – indeed, they are often quite subtle, to the point of being nearly unnoticeable. Given the range of our consciousness, and how much goes on outside our awareness, it is often the case that the deepest healing offered by miracles barely registers with us. Or else we notice the effects later – I’m happier, less likely to lose my temper, no longer jealous, et cetera. When did that happen?

When we insist that miracles have recognizable effects – when we place conditions on them – we are refusing the healing the miracle offers. Miracles are not about rearranging the natural world to better accommodate egoic fantasies of wellnesss. They are given to heal the mind that is divided against itself, accepting guilt in place of innocence, and thus falling prey to fear-driven fantasies rather than love.

If we are waiting on miracles to “fix” our lives in the world, then we are going to be disappointed. They may or may not have observable effects in the material world; but they will always have effects in the mind that believes it is a body in the world. A healed mind means letting go of outcomes in the world for their own sake; a healed mind remembers without effort that the outside world is the picture of an inside condition (T-21.in.1:5).

We might think of this principle as laying the groundwork for right relationship with God. Miracles are given freely to all; they are not conditional in any way. Belief is not a pre-requisite for healing. Indeed, since “healing” in A Course in Miracles means remembering that the separation never occurred, and thus has no effects, we are already healed.

The miracle simply reminds us of what is already true.

This is the situation of the world. The problem of separation, which is really the only problem, has already been solved (W-pI.79.1:3-4).

Similarly, our expectations for the miracle often function as rejections of miracles. We want a better parking place, not a mind that isn’t concerned about parking places because it knows they’re not real. This isn’t a spiritual crisis or a crime against God or nature. It’s simply a distraction from the peace and joy that available to us now.

For all the drama inherent in the Course’s creation – it was dictated by Jesus! Helen was a former disciple! Light shows and ascended masters for some students but not all! – the material is very much about dialing the drama down. We are called to give attention to our lives as they are given to us – we need add or subtract nothing. We simply need to be present with a little willingness. The rest is done for us.

In the end, the miracle allows us to notice life as it is, without anything extra. It heals the mind that believes there is more to add or something to take away, and lets it rest in reality. This rest allows the mind to empty and clarify, becoming kin to a prism through which the light of love passes, healing everything it touches by teaching it how to heal itself.

A Course in Miracles Lesson 161

Give me your blessing, holy Son of God.

Salvation is collaborative, relational. Without our brothers and sisters, we cannot be saved, and if we cannot be saved, then salvation is a lie. God’s power is a joke, and Jesus a deluded fanatic. And A Course in Miracles even more so.

In your heart, you know this is not so. You may be confused and unsure about the truth of God, Jesus and ACIM, it may yet not be your personal path, but it doesn’t deserve to be scorned and discarded.

Today’s lesson is a deep exercise of open-mindedness and willingness. Thus, it is an exercise in personal vulnerability. Without any supernatural drama whatsoever, we have to give attention to the brother or sister we hate, and be willing to see Christ in them.

This means we have to be willing to be wrong! It means that we have to own our confusion. We have to be able to say “I know nothing” and then be taught by a Teacher other than our own self. Anything else would leave the underlying hate intact, an unacceptable result.

The savior’s vision is as innocent of what your brother is as it is free of any judgment made upon yourself . . . It cannot judge because it does not know. And recognizing this, it merely asks, “what is the meaning of what I behold?” Then is the answer given. And the door held open for the face of Christ to shine upon the one who asks, in innocence, to see beyond the veil of old ideas and ancient concepts held so long and dear against the vision of Christ in you (T-31.VII.13:1, 4-7).

For this to happen, we have to notice the way in which our current mode of understanding is premised on specifics. People are attractive or unattractive; this job is more culturally valuable than that one. People in this neighborhood are more trustworthy than those in this other neighborhood. I like purple and yellow but not red. Men should behave this way, women another. Et cetera.

We see specifics, and we value them according to a belief system that we rarely investigate. We just assume the world is the way it is, and the self too. Don’t its many differences and distinctions prove this? And yet look at the suffering this world includes? Is there not another way?

One brother is all brothers. Every mind contains all minds, for every mind is one. Such is the truth (W-pI.161.4:1-3).

This does not make sense to us. It might seem like a good idea, or a future ideal. It might makes us feel good to say it. But it’s not how we live.

This lesson aims to change that, not by arguing that its wrong, but by going into it as deeply as possible. You and I have hate in our hearts. Specificity is its hallmark (W-pI.161.7:1). Okay, says A Course in Miracles, then let’s use that. Let’s look in a very literal way at one brother – his outfit, his appearance, the tenor of his voice, his behavior, what is admirable about him, what is not.

Then think of this: What you are seeing now conceals from you the sight of one who can forgive you all your sins; whose sacred hands can take away the nails which peirce your own, and lift the crown of thorns which you have placed upon your bleeding head (W-pI.161.11:5).

We ask a blessing of this brother, that we might see him “with the eyes of Christ” in order to behold our own “perfect sinlessness” (W-pI.161.11:7). We are asking our brother and sister – who we have set in a body and judged against, over and over and over – to show us another way of seeing. The blessing – the way of seeing the other not as a body, and free altogether of judgment of any kind – is a light in which we both are healed.

This is the savior’s vision: that he see his innocence in all he looks upon, and see his own salvation everywhere. He holds no concept of himself between his calm and open eyes and what he sees. He brings the light to what he looks upon, that he may see it as it really is (T-31.VII.11:5-7).

Asking a brother or sister to bless us is really asking them to show us who we are in truth. Being willing to see our brother or sister as our own self is what we are in truth. In the context of the world and of bodies, it is an exquisite symbol of joining that undoes our erroneous thinking by dissolving its foundation: that the world is real and we are bodies.

. . . in Christ’s vision is [our brother’s and sister’s] loveliness reflected in a form so holy and so beautiful that you could scarce refrain from kneeling at their feet. Yet you will take their hand instead, for you are like them in the sight that sees them thus (W-pI.161.9:3-4).

Is it clear? We merely ask Love to remind us we are Love Itself. Our willingness to ask – which is our willingness to be wrong about all our ideas and beliefs, bar none – opens the door to a grace and peace that truly transcends understanding.

Today we give attention to each other, grateful that are savior is near at hand and easy to recognize. Humbly we approach one another, seeing only Love, which is born of the willingness to see nothing else. And where Love is invited, Love enters, and makes welcome unto all.

←Lesson 160
Lesson 162→

A Course in Miracles Lesson 160

I am at home. Fear is the stranger here.

This lesson suggests that we are willing aliens in our home home. Fear arrives, asserts itself, argues it is what we are in truth, and we believe it. And believing it effectively makes it real. And so we believe we are lost – to our home and to our own self, whom we have rejected at fear’s insistence.

Fear is the foundation of ego. It threatens attack and demands defense. It allows no peace but forever generates conflict, insisting that we have not brothers but at best temporary allies and at worst blood enemies who must be killed if we are to live.

Fear’s message is terrifying, and we have fallen for it. Look around and behold the world that fear has made – does it not include war? Nuclear weapons? Dying coral reefs and starving children? Isn’t happiness made of shifting sands?

The miracle teaches us that none of this happened. Fear did NOT render us homeless. We only dreamed that it did. And though the way back to happiness and peace may seem difficult, our return is sure.

Yet is your Self as certain of Its Own as God is of His Son. He cannot be confused about creation. He is sure of what belongs to Him . . . He does not know of strangers. He is certain of His Son (W-pI.160.7:4-6, 8-9).

We experience this certainty as our own when we seek it in our brothers and sisters. That is the theme of this current block of lessons: we are each the other’s savior.

You will not remember [Christ] until you look on all as He does. Who denies his brother is denying Him, and thus refusing to accept the gift of sight by which his Self is clearly recognized, his home remembered and salvation come (W-pI.160.10:4-5).

Today’s lesson becomes a happy mantra offered in gratitude. We are home, sure of what we are, and confident in our Creator’s love. Fear is alien to us – a way of seeing that we no longer accept because Christ’s vision has taken its place.

When we hold this idea in our mind, then it becomes easier to look as Christ looks and to see what Christ sees. This is reminiscent of Lesson 75.

Today the real world rises before us in gladness, to be seen at last. Sight is given us, now that the light has come (W-pI.75.4:4-5).

Gratitude and willingness join forces to clarify our mind, rid it of fearful thoughts and fantasies, and bring forth the light in which we the real world greet us as saviors, one and all. We are telling the truth about our self today, and live in its healing light.

←Lesson 159
Lesson 161→