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Remembering God’s Promise

We are not bereft. We are not without God. But we think we are – we believe we are – and the evolution of thought and sense conspire to confirm that we are. So some luminosity – some other power – has to enter in order to liberate us, to restore us to full remembrance of God’s Promise.

Our starting point needs to be the bodies in which we find ourselves – the containers in which what God created seem to be confined and trapped, materially restricted in its capacity to communicate, to extend, love.

It is enough to be attentive to our own garden, without getting into the weeds and flowers and butterflies of another’s.

Bodies, and the world they inhabit, are limitations. Sri Aurobindo called it in the early twentieth century.

Therefore, although it is the rule that when we seek to become aware of the external world, we have to do so indirectly through the sense-0rgans and can experience only so much  of the truth about things and men as the senses convey to us, yet this rule is merely the regularity of a dominant habit.  It is possible for the mind – and it would be natural for it, if it could be persuaded to liberate itself from its consent to the domination of matter, – to take direct cognisance of the objects of sense without the aid of the sense-organs (The Life Divine 69).

Aurobindo knew that denial of the body was both inefficient and unpractical. Yet our yearning for wholeness – in which all our authenticity as creations of God resounds – demands recognition through expression. The body’s senses couldn’t do it, reason alone couldn’t it. Therefore, he said “some other faculty of experience is necessary by which the demand of our nature can be fulfilled” (68).

This is the Holy Spirit of A Course in Miracles. If we are practicing the course, we are not approaching our lives as if we are its master but rather as students of the Teacher who knows how to translate our experience as bodies into an experience of Love, or what Aurobindo called “the divine life.”

[L]et the Voice for God alone be Judge of what is worthy of your own belief. He will not tell you that your brother should be judged by what your eyes behold in him, nor what his body’s mouth says to your ears, nor what his fingers’ touch reports of him . . . He recognizes only what God loves, and in the holy light of what He sees do all the ego’s dreams of what you are vanish before the splendor He beholds (WpI.151.7:1-2, 4).

This relationship is the cornerstone of living now, and like all relationships deepens and intensifies the more attention we give to it. The lessons of A Course in Miracles are a very practical and manageable means by which to recover and then nurture this relationship. There is nothing else for us to do!

It is tempting to dictate what another’s relationship with the Holy Spirit should look or feel like, but it’s not possible. It is enough to be attentive to our own garden, without getting into the weeds and flowers and butterflies of another’s.

There is nothing esoteric or abstract about the Holy Spirit. We are readily aware of the ego’s interventions and directives – why not give some time to hearing another Voice? The course assures us that such a practice can only yield beneficent results because “all things are echoes of the Voice for God (WpI.151).

To “look” or “be” with the Holy Spirit is simply to give attention to the whole of experience with the willingness to perceive in it only what is true.

Give Him your thoughts, and He will give them back as miracles which joyously proclaim the wholeness and the happiness God wills His Son, as proof of His eternal Love. And as each thought is thus transformed, it takes on healing power from the Mind which saw the truth in it, and failed to be deceived by what was falsely added . . . And what remains is unified into a perfect Thought that offers its perfection everywhere (WpI.151.14:1-2, 4).

All we have to do is turn in this direction – ever so faintly – and all the help we can imagine and more will be added to our humble intent and little willingness (T-6.V.A.6:2, 8-9).

All the Holy Spirit does is remind us we are not alone, not without both means and mentor to help us remember that we are beloved of God, inseparable from Love’s Creation.

{ 2 comments… add one }
  • Eric March 26, 2014, 12:52 pm

    Hi Sean,

    I just checked and it looks like Sri Aurobindo’s book will be here today. I’m looking forward to reading it. As I was casually browsing Amazon, I came upon a kindle version of one of his books called, “The Mother.” It was a couple of bucks, so I decided to buy it. Within the first few pages, I felt I was reading the same intense conviction Tara Singh spoke about A Course in Miracles as Aurobindo is speaking about the Divine Power. It of course also echoes the course itself in its earnest conviction. I think I will be enjoying reading “The Divine Life.”

    You wrote: Aurobindo knew that denial of the body was both inefficient and unpractical.

    Eric: This is one of the things that I really love about the course, though sometimes misunderstood.

    The course tells us that the body is not our Reality, but it also tells us that we shouldn’t deny the body when it states:

    The body, if properly understood, shares the invulnerability of the Atonement to two-edged application. This is not because the body is a miracle but because it is not inherently open to misinterpretation. The body is merely a fact in human experience. Its abilities can be and frequently are over-evaluated. However, it is almost impossible to deny its existence. Those who do so are engaging in a particularly unworthy form of denial. The term “unworthy” here implies simply that it is not necessary to protect the mind by denying the unmindful. There is little doubt that the mind can miscreate. If one denies this unfortunate aspect of the mind’s power, one is also denying the power itself. ~ Original Edition-ACIM

    Eric: When really contemplating the body’s abilities being over-evaluated, I think it becomes evident that this over-evaluation is not merely being identified as a body, but also trying to deny the body all together. Either way, the mind is still pre-occupied with the body.

    And so the course looks to a different way. This might parallel the Buddhist’s middle way when it comes to the body. We simply let the Holy Spirit reinterpret the body as a means of communication. Thus we do not try to exalt or deny the body, but let it become the learning device that it is.

    At one point, the course tells us that the love of God must still be expressed through one body to another because our vision is dim, and in doing this, is perception enlarged to help see real vision. This is expanded on further in this passage:

    If you use the body for attack, it is harmful to you. If you use it only to reach the minds of those who believe they are bodies and teach them through the body that this is not so, you will begin to understand the power of the mind that is in both of you. If you use the body for this and only for this, you cannot use it for attack. In the service of uniting, it becomes a beautiful lesson in communion, which has value until communion is. This is God’s way of making unlimited what you have limited. The Holy Spirit does not see the body as you do because He knows the only reality anything can have is the service it can render God on behalf of the function He has given it. ~ACIM

    Eric: It then adds about misinterpreting the body, which I find beautifully illustrates the original passage I quoted:

    Communication ends separation. Attack promotes it. The body is beautiful or ugly, holy or savage, helpful or harmful, according to the use to which it is put. And in the body of another you will see the use to which you have put yours. If the body becomes for you a means which you give to the Holy Spirit to use on behalf of union of the Sonship, you will not see anything physical except as what it is. Use it for truth, and you will see it truly. Misuse it, and you will misunderstand it because you have already done so by misusing it. Interpret anything apart from the Holy Spirit, and you will mistrust it. This will lead you to hatred and attack and loss of peace. ~ACIM

    Looks like I got stuck on this one line about Aurobindo Sean. I guess maybe this is what I needed to teach to learn today 🙂

    • Sean Reagan March 27, 2014, 10:10 am

      I agree, Eric – we can be obsessed with body either by being too focused on it or by pretending it’s not real. Tara Singh talked about thought sometimes, saying that it was natural – and since we wouldn’t try to get rid of a waterfall, why try to get rid of thought? I think that we can say the same about the body – don’t worry so much about it. I’m sure you know Krishnamurti’s statement – be a vegetarian or don’t be a vegetarian, but get on with it! I wasn’t close to Ken Wapnick as a teacher but often feel that his constant emphasis (in his later writing and in what I understand from friends who studied with him) on not taking things so seriously can also be understood this way. The body is just a fact – like a leaf or the note of a bird song or a cloud. Let it be. I think analogizing it to the Buddha’s middle way is a good way to think about it.

      Reading Aurobindo (as a result of reading Wilber) drives home the point that all of this stuff converges eventually and comes down to application. I am clear lately – in the sense of being give clarity – that one of the most beautiful aspects of A Course in Miracles is its emphasis on communicating love to one another, that we wake up together, that we see the light of Christ in another and that is how we see it in ourselves. Small wonder to me now that Tara Singh was so devoted to radical service.

      Talk to you soon,


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