Practiced a little bit of `miracle working` this morning ... the 'change the dream' and 'reverse cause and effect' kind. I am reporting this just because I'm still experimenting/learning/discovering what is possible and maybe it is useful.
I had back pain from a couple days ago, was annoying. Could not sleep on my side last night. Woke up with a sore shoulder bla bla bla. Uncomfortable, predicting that the day would be awkward and painful again. But then, decided to ask Jesus for help. It goes something like this:
1) Place your hand on the affected area
2) Join with Jesus, acknowledging that you BELIEVE/have faith that HE knows how to heal anything (healing comes from the Christ mind and you yourself (your ego self) are not capable of it) - your Christ self is.
3) Get yourself out of the way, your attitude of being forceful, your attitude of having power, your attitude of making something happen yourself, being the fixer, being a healer. NO. It's NOT YOU that is going to do the healing (this is profoundly difficult if you are accustomed to being `a healer` or fixer or savior).
4) Join with Jesus and feel his presence and stand with him in your mind, and stay there. Don't be separate. Stand alongside him and in his power and strength.
5) Now you can say words directly specifically at the problem, COMMANDING them to leave and never return, in Jesus's name (or words to this effect, ie within/using/extending Jesus's power)
6) e.g. "In Jesus's name (in my belief that Jesus can heal this FOR me), I command you pain to leave this body right now and do not return. (Notice if you start doubting and try looking for results or checking for changes or claiming credit for what's happening - this is all ego interference). (Notice also if you start believing YOU have to summon amazing amounts of magical power yourself in order to force the thing to leave... no force necessary whatsoever, you have to LET JESUS DO IT).
7) Notice if you are trying to force it or are trying to use `your own` power or strength or aggression to make the thing go away... that doesn't work. It's interference by the ego. You don't even need to ask in a forceful way. IF I can get myself out of the way then when I say the words it seems like I am barely saying anything, like reciting something without any intensity - because I'm letting Jesus have the power
8) If this does not work... and often it does nothing to begin with... do it again. Do it a few times. For me, after about 3 or 4 times, I felt my hand begin to vibrate and 'energize' and for there to be a presence in my back area and a sensation of buzzing or something happening.
9) Keep doing it because each time you are clear and pure about Jesus doing the healing it opens up your mind more and strengthens the connection - sometimes you have lots of clouds of ego to get past and it can take some determination/repetition to make your point clear enough and to extend enough 'authority' and certainty to command the 'dream' to change.
10) Hopefully if you did this well you will see some results. It takes practice.
For me, I was surprised that after 4 or 5 rounds (patiently applied) .. the pain in my back and shoulder had SIGNIFICANTLY subsided, probably like 60-70% improved. It left me smiling. It left me surprised and a bit amazed that it actually felt a lot better. Thank you Jesus! Hallelujah, or something.
I don't see that this is hard to do, but getting your ego out of the way can seem difficult. Jesus/Holy Spirit are the healers (God is). Its a matter of getting out of the way, trusting, believing in their power, putting aside fear, joining in their authority and extending their truth.
This is not a course in theoretical philosophy, nor is it concerned with precise terminology in connection with origins. It is concerned only with Atonement, or the correction of perception. The means of the Atonement is forgiveness. The structure of "individual consciousness" is essentially irrelevant, because it is a concept representing the "original error" or the "original sin." To study the error itself does not lead to correction, if you are indeed to succeed in overlooking the error. And it is just this process of overlooking at which the course aims.
All terms are potentially controversial, and those who seek controversy will find it. Yet those who seek clarification will find it as well. They must, however, be willing to overlook controversy, recognizing that it is a defense against truth in the form of a delaying maneuver. Theological considerations as such are necessarily controversial, since they depend on belief and can therefore be accepted or rejected. A universal theology is impossible, but a universal experience is not only possible but necessary. It is this experience toward which the course is directed. Here alone consistency becomes possible because here alone uncertainty ends.
This course remains within the ego framework, where it is needed. It is not concerned with what is beyond all error because it is planned only to set the direction toward it. Therefore it uses words, which are symbolic, and cannot express what lies beyond symbols. It is always the ego that questions because it is only the ego that doubts. The course merely gives another Answer, once a question has been raised. However, this Answer does not attempt to resort to inventiveness or ingenuity. These are attributes of the ego. THE COURSE IS SIMPLE. It has one function and one goal. Only in that does it remain wholly consistent because only that can BE consistent.
The ego will demand many answers this course does not give. It does not recognize as questions the mere form of a question to which an answer is impossible. The ego may ask, "How did the impossible occur?", "To what did the impossible happen?", and may ask in many forms. Yet there is no answer; only an experience. Seek only this, and do not let theology delay you.
You will notice that the emphasis on structural issues in the course is brief and early. Afterwards and soon, it drops away to make way for the central teaching. Since you have asked for clarification, however, these are some of the terms that are used.
The idea for today is, of course, the reason why a meaningless world is impossible. What God did not create does not exist. And everything that does exist exists as He created it. The world you see has nothing to do with reality. It is of your own making, and it does not exist.
The exercises for today are to be practiced with eyes closed throughout. The mind-searching period should be short, a minute at most. Do not have more than three practice periods with today's idea unless you find them comfortable. If you do, it will be because you really understand what they are for.
The idea for today is another step in learning to let go the thoughts which you have written on the world, and see the Word of God in their place. The early steps in this exchange, which can truly be called salvation, can be quite difficult and even quite painful. Some of them will lead you directly into fear. You will not be left there. You will go far beyond it. Our direction is toward perfect safety and perfect peace.
With eyes closed, think of all the horrors in the world that cross your mind. Name each one as it occurs to you, and then deny its reality. God did not create it, and so it is not real. Say, for example:
"God did not create that war, and so it is not real."
"God did not create that airplane crash, and so it is not real."
"God did not create that disaster (specify) so it is not real."
"God did not create that illness (specify with name of person) and so it is not real."
Suitable subjects for the application of today's idea also include anything you are afraid might happen to you, or to anyone about whom you are concerned. In each case, name the "disaster" quite specifically. Do not use general terms. For example, do not say, "God did not create illness," but, "God did not create cancer," or heart attacks, or whatever may arouse fear in you.
This is your personal repertory of horrors at which you are looking. These things are part of the world you see. Some of them are shared illusions, and others are part of your personal hell. It does not matter. What God did not create can only be in your own mind apart from His. Therefore, it has no meaning. In recognition of this fact, conclude the practice periods by repeating today's idea.
"God did not create a meaningless world."
The idea for today can, of course, be applied to anything that disturbs you during the day, aside from the practice periods. Be very specific in applying it. Say:
"God did not create a meaningless world. He did not create (specify the situation which is disturbing you), and so it is not real."
Holy cow...
Workbook lesson 38.. ONLY number 38... and yet.... this powerful message:
"There is nothing my holiness cannot do."
Talk about hitting the ground running. It also says:
"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 Son of God, at one with the Mind of his Creator."
So early in the book and I know for a fact that when I went through these earlier lessons I felt so new to all this terminology and stuff, talking about me being "holy" .. I probably could not really relate to it or believe it. It seemed so lofty and advanced. It still does somewhat, but maybe I have made some progress ;-)
There is NOTHING my holiness cannot do because its unlimited power comes from God!
Suck that, ego world.
In the course, Jesus says that decisions are constant. You don't make a decision as though it's one point in time, and then move on with life as though you are no longer deciding. You don't 'choose' something and then proceed as if the choosing is in the past.
You are always choosing.
And that also means, if something seems to 'happen' that seems to 'cause' something such as a sickness or bodily issue etc, that's a decision too... and if that sickness STAYS, or if that condition CONTINUES, it is because there is still an ongoing decision being made.
In other words, decisions are based on whether or not you CHANGE YOUR MIND. If you 'set' your mind (choose), and then you leave it set that way, it will constantly remain in that 'mode' until you change it to something else. That is constant decision. You are constantly sided with or in favor of something, until you change your belief.
Therefore your belief is what your decisions are made of. You set a belief and forget it, but it keeps on running your life. You can set these decisions in early childhood - "I'm not worthy" or whatever... and then you keep it, and it keeps on producing results, over and over and over and over again, until you change your mind. Because it's a constant decision.
To the advanced teacher of God this question is meaningless. There is no program, for the lessons in the curriculum change each day. Yet he is sure of but one thing; they do not change at random. Seeing this, and understanding it is true, he rests content. He will be told all that his role should be, this day and every day. And those who share that role with him will find him, so they can learn the lessons for the day together. Not one is absent whom he needs; not one is sent without a learning goal already set, and one which can be met that very day. For the advanced teacher of God, then, this question is superfluous. It has been asked and answered, and he keeps in constant contact with the Answer. He is set, and sees the road on which he walks stretch surely and smoothly before him.
But what about those who have not reached his certainty? They are not yet ready for such lack of structuring on their own part. What must they do to learn to give the day to God? There are some general rules which do apply, although each one must use them as best he can in his own way. Routines as such are dangerous, because they easily become gods in their own right, threatening the very goals for which they were set up. Broadly speaking, then, it can be said that it is well to start the day right. It is always possible to begin again, should the day begin with error. Yet there are obvious advantages in terms of saving time if the need for this can be avoided.
At the beginning it is wise to think in terms of time. This is by no means the ultimate criterion, but at the outset it is probably the simplest to observe. The saving of time is an essential early emphasis which, although it remains important throughout the learning process, becomes less and less emphasized. At the outset, we can safely say that time devoted to starting the day right does indeed save time. How much time should be so spent? This must depend on the teacher of God himself. He cannot claim that title until he has gone through the Workbook, since we are learning within the framework of our course. After completion of the more structured practice periods which the Workbook contains, individual need becomes the chief consideration.
This course is always practical. It may be that the teacher of God is not in a situation which fosters quiet thought as he awakes. If this is so, let him but remember that he chooses to spend time with God as soon as possible, and let him do so. Duration is not the major concern. One can easily sit still an hour with closed eyes, and accomplish nothing. One can as easily give God only an instant, and in that instant join with Him completely. Perhaps the one generalization that can be made is this; as soon as possible after waking take your quiet time, continuing a minute or two after you begin to find it difficult. You may find that the difficulty will diminish and drop away. If not, that is the time to stop.
The same procedures should be followed at night. Perhaps your quiet time should be fairly early in the evening, if it is not feasible for you to take it just before going to sleep. It is not wise to lie down for it. It is better to sit up, in whatever position you prefer. Having gone through the Workbook you must have come to some conclusions in this respect. If possible, however, just before sleeping is a desirable time to devote to God. It sets your mind into a pattern of rest, and orients you away from fear. If it is expedient to spend this time earlier, at least be sure that you do not forget a brief period,- not more than a moment will do,- in which you close your eyes and think of God.
There is one thought in particular that should be remembered throughout the day. It is a thought of pure joy; a thought of peace, a thought of limitless release, - limitless because all things are freed within it. You think you made a place of safety for yourself. You think you made a power that can save you from all the fearful things you see in dreams. It is not so. Your safety lies not there. What you give up is merely the illusion of protecting illusions. And it is this you fear, and only this. How foolish to be so afraid of nothing! Nothing at all! Your defenses will not work, but you are not in danger. You have no need of them. Recognize this and they will disappear. And only then will you accept your real protection.
How simply and how easily does time slip by for the teacher of God who has accepted His protection! All that he did before in the name of safety no longer interests him. For he is safe, and knows it to be so. He has a Guide Who will not fail. He need make no distinctions among the problems he perceives, for He to Whom he turns with all of them recognizes no order of difficulty in resolving them. He is as safe in the present as he was before illusions were accepted into his mind, and as he will be when he has let them go. There is no difference in his state at different times and different places, because they are all one to God. This is his safety. And he has no need for more than this.
Yet there will be temptations along the way the teacher of God has yet to travel, and he has need of reminding himself throughout the day of his protection. How can he do this, particularly during the time when his mind is occupied with external things? He can but try, and his success depends on his conviction that he will succeed. He must be sure success is not of him, but will be given him at any time, in any place and circumstance he calls for it. There are times his certainty will waver, and the instant this occurs he will return to earlier attempts to place reliance on himself alone. Forget not this is magic, and that magic is a sorry substitute for true assistance. It is not good enough for God's teacher because it is not good enough for God's Son.
The avoidance of magic is the avoidance of temptation. For all temptation is nothing more than the attempt to substitute another will for God's. These attempts may indeed seem frightening, yet they are merely pathetic. They can have no effects; neither good nor bad, neither rewarding nor demanding sacrifice, healing nor destructive, quieting nor fearful. When all magic is recognized as merely nothing, the teacher of God has reached the most advanced state. All intermediate lessons will but lead to this, and bring this goal nearer to recognition. For magic of any kind, in all its forms, simply does nothing. Its powerlessness is the reason it can be so easily escaped. What has no effects can hardly terrify.
There is no substitute for the Will of God. In simple statement, it is to this fact that the teacher of God devotes his day. Each substitute he may accept as real can but deceive him. But he is safe from all deception if he so decides. Perhaps he needs to remember "God is with me. I cannot be deceived." Perhaps he prefers other words, or only one or none at all. Yet each temptation to accept magic as true must be abandoned through his recognition not that it is fearful, not that it is sinful, not that it is dangerous, but merely that it is meaningless. Rooted in sacrifice and separation, two aspects of one error and no more, he merely chooses to give up all that he never had. And for this "sacrifice" is Heaven restored to his awareness.
Is not this an exchange that you would want? The world would gladly make it, if it knew it could be made. It is God's teachers who must teach it that it can. And so it is their function to make sure that they have learned it. No risk is possible throughout the day except to put your trust in magic, for it is only this that leads to pain. "There is no will but God's." His teachers know that this is so, and have learned that everything but this is magic. All belief in magic is maintained by just one simple-minded illusion; - that it works. All through his training, every day and hour, and even every minute and second, must God's teachers learn to recognize the forms of magic and perceive their meaninglessness. Fear is withdrawn from them and so they go. And thus the Gate of Heaven is reopened, and its light can shine again on an untroubled mind.
"The body cannot create, and the belief that it can, a fundamental error, produces all physical symptoms. Physical illness represents a belief in magic. The whole distortion that made magic rests on the belief that there is a creative ability in matter which the mind cannot control." T-2.IV.2:6-8.
Another way to put this, is the belief that physical matter, form, body, world, is capable of CAUSING something to happen.
Elsewhere I recall, I think in the early urtext, Jesus telling Helen that anxiety must arise when you believe that illusions have the power to do something to you. Thus the belief in magic is the belief that stuff in the world is not only causing bad things to happen to you, but that you can use the same magic to undo that magic.
It should be obvious how self-contradictory that is. Trying to use a magical power outside of you in order to counteract the effects of a magical power outside of you, means that you will just continue to reinforce the belief in magic by trying to use it against itself.
Believing that the body or the world has a mind of its own is a belief in magic. It's believing that somehow the output or effects of the system have gained some kind of magical will of their own, that they've taken over, they've gone rogue and are now running the show. As though images coming out of a projector come alive on the screen and start directing their own movie.
Jesus is suggesting that believing in magic will 'cause sickness'. Ie, if you believe the world or body can affect you, that GIVES power to it and manipulates it as though it magically is doing something to you on its own. That is self attack, and it will produce symptoms of sickness.
If a person has even a tiny amount of unawareness, they are in a state of believing in magic.
Perceiving that you did not choose what has happened, and that therefore there is some other 'will 'or 'cause' separate from you, is a belief in magical causes. Perceiving that other people do things to you against your will is a belief in magic.
Magic essentially is victim consciousness.
Perception is not an attribute of God. His is the realm of knowledge. Yet He has created the Holy Spirit as the Mediator between perception and knowledge. Without this link with God, perception would have replaced knowledge forever in your minds. With this link with God, perception will become so changed and purified that it will lead to knowledge. That is its function as the Holy Spirit sees it. Therefore, that is its function in truth.
In God you cannot see. Perception has no function in God, and does not exist. Yet in salvation, which is the undoing of what never was, perception has a mighty purpose. Made by the Son of God for an unholy purpose, it must become the means for the restoration of his holiness to his awareness. Perception has no meaning. Yet does the Holy Spirit give it a meaning very close to God's. Healed perception becomes the means by which the Son of God forgives his brother and thus forgives himself.
You cannot see apart from God because you cannot be apart from God. Whatever you do you do in Him, because whatever you think you think with His Mind. If vision is real, and it is real to the extent to which it shares the Holy Spirit's purpose, then you cannot see apart from God.
Three five-minute practice periods are required today, one as early as possible and another as late as possible. The third may be undertaken at the most convenient and suitable time which circumstances and readiness permit. At the beginning of the practice period, repeat the idea to yourself with your eyes open. Then glance around you for a short time, applying today's idea specifically to what you see. Four or five subjects for this phase of the exercise are sufficient. You might say, for example:
"God is my Source. I cannot see this desk apart from Him."
"God is my Source. I cannot see that picture apart from Him."
Although this part of the exercise period should be relatively short, be sure that you select the subjects for this phase indiscriminately, without self-directed inclusion or exclusion. For the second and longer phase of the exercise period, close your eyes, repeat today's idea again, and then let whatever relevant thoughts occur to you add to the idea in your own personal way. Thoughts such as:
"I see through the eyes of forgiveness,"
"I see the world as blessed,"
"The world can show me myself,"
"I see my own thoughts, which are like God's,"
or any thought related more or less directly to today's idea is suitable. The thoughts need not bear an obvious relationship to the idea, but they should not be in opposition to it.
If you should find your mind wandering; if you begin to be aware of thoughts which are clearly out of accord with today's idea; or if you seem to be unable to think of anything, open your eyes, repeat the first phase; and then try the second phase again. Do not allow any protracted period to occur in which you become preoccupied with irrelevant thoughts. Return to the first phase as often as necessary to prevent this.
In applying today's idea in the shorter practice periods, the form may vary according to the circumstances and situations in which you find yourself during the day. When you are with someone else, for example, try to remember to tell him silently:
"God is my Source. I cannot see you apart from Him."
This form is equally applicable to strangers and to those you know well. Try, in fact, not to make distinctions of this kind at all.
The idea should also be applied throughout the day to various situations and events which may occur, particularly those which distress you in any way. For this kind of application, use this form:
"God is my Source. I cannot see this apart from Him."
If no particular subject presents itself to your awareness, merely repeat the idea in its original form.
Try today not to allow long periods of time to slip by without remembering today's idea, and thus remembering your function.