The exercises with this idea are the same as those for the first one. Begin with the things that are near you, and apply the idea to whatever your glance rests on. Then increase the range outward. Turn your head so that you include whatever is to either side. If possible, turn around and apply the idea to what was behind you. Remain as indiscriminate as possible in selecting subjects for its application, do not concentrate on anything in particular, and do not attempt to include everything in an area or you will introduce strain. Merely glance easily and fairly quickly around you, trying to avoid selection by size, brightness, color, material, or relative importance to you.
Take the subjects simply as you see them. Try to apply the exercise with equal ease to a body or a button, a fly or a floor, an arm or an apple. The sole criterion for applying the idea to anything is merely that your eyes have 'lighted on it. Make no attempt to include anything in particular, but be sure that nothing is specifically excluded.
Today's idea extends the idea for yesterday from the perceiver to the perceived. You are holy because your mind is part of God's. And because you are holy, your sight must be holy as well. "Sinless" means without sin. You cannot be without sin a little. You are sinless or not. If your mind is part of God's you must be sinless, or a part of His Mind would be sinful. Your sight is related to His holiness, not to your ego and therefore not to your body.
Four three to five minute practice periods are required for today. Try to distribute them fairly evenly, and make the shorter application frequently, to protect your protection throughout the day. The longer practice periods should take this form:
First, close your eyes and repeat the idea for today several times slowly. Then open your eyes and look quite slowly about you, applying the idea specifically to whatever you note in your casual survey. Say, for example:
"My holiness envelops that rug."
"My holiness envelops that wall."
"My holiness envelops these fingers."
"My holiness envelops that chair."
"My holiness envelops that body."
"My holiness envelops this pen."
Several times during these practice periods, close your eyes and repeat the idea to yourself. Then open your eyes and continue as before.
For the shorter exercise periods, close your eyes and repeat the idea; look about you as you repeat it again; and conclude with one more repetition with your eyes closed. All applications should, of course, be made quite slowly, as effortlessly and unhurriedly as possible.
Either God or the ego is insane. If you will examine the evidence ON BOTH SIDES fairly, you will realize that this MUST be true. Neither God nor the ego proposes a partial thought system. Each is internally consistent, but they are diametrically opposed in all respects, so that partial allegiance is impossible. But remember that their results are as different as their foundations, and their fundamentally irreconcilable natures CANNOT be resolved by YOUR vacillations. Nothing alive is fatherless, for life is creation. Therefore, your decision is always an answer to the question, "Who is my father?" And you WILL be faithful to the father you choose.
Yet what would you say to someone who REALLY believed this question involves conflict? If YOU made the ego, how can the ego have made YOU? The authority problem remains the ONLY source of perceived conflict, because the ego was MADE out of the wish of God's Son to father HIM. The ego, then, is nothing more than a delusional system in which YOU MADE YOUR OWN FATHER. Make no mistake about this. It sounds insane when it is stated with perfect honesty, but the ego never looks upon what it does with perfect honesty. Yet that IS its insane premise, which is carefully hidden in the dark cornerstone of its thought system. And either the ego, which you made, IS your father, or its whole thought system will not stand.
Changes are required in the minds of God's teachers. This may or may not involve changes in the external situation. Remember that no-one is where he is by accident, and chance plays no part in God's plan. It is most unlikely that changes in his attitudes would not be the first step in the newly-made teacher of God's training. There is, however, no set pattern, since training is always highly individualized. There are those who are called upon to change their life situation almost immediately, but these are generally special cases. By far the majority are given a slowly-evolving training program, in which as many previous mistakes as possible are corrected. Relationships in particular must be properly perceived, and all dark cornerstones of unforgiveness removed. Otherwise the old thought-system still has a basis for return.
As the teacher of God advances in his training, he learns one lesson with increasing thoroughness. He does not make his own decisions; he asks his Teacher for His answer, and it is this he follows as his guide for action. This becomes easier and easier, as the teacher of God learns to give up his own judgment. The giving up of judgment, the obvious prerequisite for hearing God's Voice, is usually a fairly slow process, not because it is difficult, but because it is apt to be perceived as personally insulting. The world's training is directed toward achieving a goal in direct opposition to that of our curriculum. The world trains for reliance on one's judgment as the criterion for maturity and strength. Our curriculum trains for the relinquishment of judgment as the necessary condition of salvation.
This is the first idea we have had which is related to a major phase of the correction process; the reversal of the thinking of the world. It seems as if the world determines what you perceive. Today's idea introduces the concept that your thoughts determine the world you see. Be glad indeed to practice it in this initial form, for in this idea is your release made sure. The key to forgiveness lies in it.
The practice periods for today's idea are to be undertaken somewhat differently from the previous ones. Begin with eyes closed, and repeat the idea slowly to yourself. Then open your eyes and look about, near or far, up or down, -- anywhere. During the minute or so to be spent in using the idea, merely repeat it to yourself, being sure to do so without haste and with no sense of urgency or effort.
To do these exercises for maximum benefit, the eyes should move from one thing to another fairly rapidly, since they should not linger on anything in particular. The words, however, should be used in an unhurried, even leisurely fashion. The introduction to this idea should be practiced as casually as possible. It contains the foundation for the peace, relaxation and freedom from worry that we are trying to achieve. On concluding the exercises, close your eyes and repeat the idea once more, slowly to yourself.
Three practice periods today will probably be sufficient. However, if there is little or no uneasiness and an inclination to do more, as many as five may be undertaken. More than this is not recommended.
The importance of this idea lies in the fact that it contains a correction for a major perceptual distortion. You think that what upsets you is a frightening world, or a sad world, or a violent world, or an insane world. All these attributes are given it by you. The world is meaningless in itself.
These exercises are done with eyes open. Look around you, this time quite slowly. Try to pace yourself so that the slow shifting of your glance from one thing to another involves a fairly constant time interval. Do not allow the time of the shift to become markedly longer or shorter, but try, instead, to keep a measured, even tempo throughout. What you see does not matter. You teach yourself this as you give whatever your glance rests on equal attention and equal time. This is a beginning step in learning to give them all equal value.
As you look about you, say to yourself:
"I think I see a fearful world, a dangerous world, a hostile world, a sad world, a wicked world, a crazy world,"
and so on, using whatever descriptive terms happen to occur to you. If terms which seem positive rather than negative occur to you, include them. For example, you might think of "a good world," or "a satisfying world." If such terms occur to you, use them along with the rest. You may not yet understand why these "nice" adjectives belong in these exercises, but remember that "a good world" implies a "bad" one, and "a satisfying world" implies an "unsatisfying" one. All terms which cross your mind are suitable subjects for today's exercises. Their seeming quality does not matter.
Be sure that you do not alter the time intervals between applying today's idea to what you think is pleasant and what you think is unpleasant. For the purposes of these exercises, there is no difference between them. At the end of the practice period, add:
"But I am upset because I see a meaningless world."
What is meaningless is neither good nor bad. Why, then, should a meaningless world upset you? If you could accept the world as meaningless and let the truth be written upon it for you, it would make you indescribably happy. But because it is meaningless, you are impelled to write upon it what you would have it be. It is this you see in it. It is this that is meaningless in truth. Beneath your words is written the Word of God. The truth upsets you now, but when your words have been erased, you will see His. That is the ultimate purpose of these exercises.
Three or four times is enough for practicing the idea for today. Nor should the practice periods exceed a minute. You may find even this too long. Terminate the exercises whenever you experience a sense of strain.
Justice is the divine correction for injustice. Injustice is the basis for all the judgments of the world. Justice corrects the interpretations to which injustice gives rise, and cancels them out. Neither justice nor injustice exists in Heaven, for error is impossible and correction meaningless. In this world, however, forgiveness depends on justice, since all attack can only be unjust. Justice is the Holy Spirit's verdict upon the world. Except in His judgment justice is impossible, for no-one in the world is capable of making only just interpretations and laying all injustices aside. If God's Son were fairly judged, there would be no need for salvation. The thought of separation would have been forever inconceivable.
Justice, like its opposite, is an interpretation. It is, however, the one interpretation that leads to truth. This becomes possible because, while it is not true in itself, justice includes nothing that opposes truth. There is no inherent conflict between justice and truth; one is but the first small step in the direction of the other. The path becomes quite different as one goes along. Nor could all the magnificence, the grandeur of the scene and the enormous opening vistas that rise to meet one as he travels on, be foretold from the outset. Yet even these, whose splendor reaches indescribable heights as one proceeds, fall short indeed of all that awaits one when the pathway ceases and time ends with it. But somewhere one must start. Justice is the beginning.
All concepts of your brothers and yourself; all fears of future states and all concern about the past stem from injustice. Here is the lens which, held before the body's eyes, distorts perception and brings witness of the distorted world back to the mind that made the lens and holds it very dear. Selectively and arbitrarily is every concept of the world built up in just this way. "Sins" are perceived and justified by this careful selectivity in which all thought of wholeness must be lost. Forgiveness has no place in such a scheme, for not one "sin" but seems forever true.
Salvation is God's justice. It restores to your awareness the wholeness of the fragments you perceive as broken off and separate. And it is this that overcomes the fear of death. For separate fragments must decay and die, but wholeness is immortal. It remains forever and forever like its Creator, being one with Him. God's Judgment is His justice. Onto this, - a judgment wholly lacking in condemnation; an evaluation based entirely on love, - you have projected your injustice, giving God the lens of warped perception through which you look. Now it belongs to Him and not to you. You are afraid of Him, and do not see you hate and fear your Self as enemy.
Pray for God's justice, and do not confuse His mercy with your own insanity. Perception can make whatever picture the mind desires to see. Remember this. In this lies either Heaven or hell, as you elect. God's justice points to Heaven just because it is entirely impartial. It accepts all evidence that is brought before it, omitting nothing and assessing nothing as separate and apart from all the rest. From this one standpoint does it judge, and this alone. Here all attack and condemnation become meaningless and indefensible. Perception rests, the mind is still, and light returns again. Vision is now restored. What had been lost has now been found. The peace of God descends on all the world, and we can see. And we can see!
The teachers of God have no set teaching level. Each teaching-learning situation involves a different relationship at the beginning, although the ultimate goal is always the same; to make of the relationship a holy relationship, in which both can look upon the Son of God as sinless. There is no-one from whom a teacher of God cannot learn, so there is no-one whom he cannot teach. However, from a practical point of view he cannot meet everyone, nor can everyone find him. Therefore, the plan includes very specific contacts to be made for each teacher of God. There are no accidents in salvation. Those who are to meet will meet, because together they have the potential for a holy relationship. They are ready for each other.
The simplest level of teaching appears to be quite superficial. It consists of what seem to be very casual encounters; a chance meeting of two apparent strangers in an elevator, a child who is not looking where he is going running into an adult "by accident," two students who happen to walk home together. These are not chance encounters. Each of them has the potential for becoming a teaching-learning situation. Perhaps the seeming strangers in the elevator will smile to one another, perhaps the man will not scold the child for bumping into him; perhaps the students will become friends. Even at the level of the most casual encounter, it is possible for two people to lose sight of separate interests, if only for a moment. That moment will be enough. Salvation has come.
It is difficult to understand that levels of teaching the universal course is a concept as meaningless in reality as is time. The illusion of one permits the illusion of the other. In time, the teacher of God seems to begin to change his mind about the world with a single decision, and then learns more and more about the new direction as he teaches it. We have covered the illusion of time already, but the illusion of levels of teaching seems to be something different. Perhaps the best way to demonstrate that these levels cannot exist is simply to say that any level of the teaching-learning situation is part of God's plan for Atonement, and His plan can have no levels, being a reflection of His Will. Salvation is always ready and always there. God's teachers work at different levels, but the result is always the same.
Each teaching-learning situation is maximal in the sense that each person involved will learn the most that he can from the other person at that time. In this sense, and in this sense only, we can speak of levels of teaching. Using the term in this way, the second level of teaching is a more sustained relationship, in which, for a time, two people enter into a fairly intense teaching-learning situation and then appear to separate. As with the first level, these meetings are not accidental, nor is what appears to be the end of the relationship a real end. Again, each has learned the most he can at the time. Yet all who meet will someday meet again, for it is the destiny of all relationships to become holy. God is not mistaken in His Son.
The third level of teaching occurs in relationships which, once they are formed, are lifelong. These are teaching-learning situations in which each person is given a chosen learning partner who presents him with unlimited opportunities for learning. These relationships are generally few, because their existence implies that those involved have reached a stage simultaneously in which the teaching-learning balance is actually perfect. This does not mean that they necessarily recognize this; in fact, they generally do not. They may even be quite hostile to each other for some time, and perhaps for life. Yet should they decide to learn it, the perfect lesson is before them and can be learned. And if they decide to learn that lesson, they become the saviors of the teachers who falter and may even seem to fail. No teacher of God can fail to find the Help he needs.
Today's idea holds the key to what your real thoughts are. They are nothing that you think you think, just as nothing that you think you see is related to vision in any way. There is no relationship between what is real and what you think is real. Nothing that you think are your real thoughts resemble your real thoughts in any respect. Nothing that you think you see bears any resemblance to what vision will show you.
You think with the Mind of God. Therefore you share your thoughts with Him, as He shares His with you. They are the same thoughts, because they are thought by the same Mind. To share is to make alike, or to make one. Nor do the thoughts you think with the Mind of God leave your mind, because thoughts do not leave their source. Therefore your thoughts are in the Mind of God, as you are. They are in your mind as well, where He is. As you are part of His Mind, so are your thoughts part of His Thoughts.
Where, then, are your real thoughts? Today we will attempt to reach them. We will have to look for them in your mind, because that is where they are. They must still be there because they cannot have left. What is thought by the Mind of God is eternal, being part of creation.
Our three five-minute practice periods for today will take the same general form that we used in applying yesterday's idea. We will attempt to leave the unreal and seek for the real. We will deny the world in favor of truth. We will not let the thoughts of the world hold us back, and we will not let the beliefs of the world tell us that what God would have us do is impossible.
Instead, we will try to recognize that only what God would have us do is possible. We will also try to understand that only what God would have us do is what we want to do. And we will also try to remember that we cannot fail in doing what He would have us do. There is every reason to feel confident that you will succeed today. It is the Will of God.
Begin the exercises for today by repeating the idea to yourself, closing your eyes as you do so. Spend a fairly short period in thinking a few relevant thoughts of your own, keeping the idea in mind as you do so. After you have added some four or five thoughts of your own, repeat the idea again, and tell yourself gently:
"My real thoughts are in my mind. I would like to find them."
Then try to go past all the unreal thoughts which cover the truth in your mind, and reach to the eternal. Under all the senseless thoughts and mad ideas with which you have cluttered up your mind are the thoughts which you thought with God in the beginning. They are there in your mind now, completely unchanged. They will always be in your mind, exactly as they always were.
Everything that you have thought since then will change, but the foundation on which they rest is wholly changeless. It is this foundation toward which the exercises for today are directed. Here is your mind joined with the Mind of God. Here are your thoughts one with His.
For this kind of practice only one thing is necessary; approach it as you would an altar dedicated in Heaven itself to God the Father and God the Son. For such is the place you are trying to reach. You will probably be unable as yet to realize how high you are trying to go. Yet even with the little understanding you have already gained, you should be able to remind yourself that this is no idle game, but an exercise in holiness and an attempt to reach the Kingdom of Heaven.
In using the shorter form for applying today's idea, try to remember how important it is to you to understand the holiness of the mind that thinks with God. Take a minute or two, as you repeat the idea throughout the day, to appreciate your mind's holiness. Stand aside, however briefly, from all thoughts that are unworthy of Him Whose host you are. And thank Him for the thoughts He is thinking with you.
You have surely noticed an emphasis throughout our recent lessons on the connection between fulfilling your function and achieving happiness. This is because you do not really see the connection. Yet there is more than just a connection between them; they are the same. Their forms are different, but their content is completely one.
The ego does constant battle with the Holy Spirit on the fundamental question of what your function is. So does it do constant battle with the Holy Spirit about what your happiness is. It is not a two-way battle. The ego attacks and the Holy Spirit does not respond. He knows what your function is. He knows that it is your happiness.
Today we will try to go past this wholly meaningless battle, and arrive at the truth about your function. We will not engage in ceaseless arguments about what it is. We will not become hopelessly involved in defining happiness and determining the means for achieving it. We will not indulge the ego by listening to its attacks on truth. We will merely be glad that we can find out what truth is.
Our longer practice period today has as its purpose your acceptance of the fact that not only is there a very real connection between the function God gave you and your happiness, but that they are actually identical. God gives you only happiness. Therefore the function He gave you must be happiness, even if it appears to be different. Today's exercises are an attempt to go beyond these differences in appearance, and recognize a common content where it exists in truth.
Begin the 10 to 15 minute practice period by reviewing these thoughts:
"God gives me only happiness.
He has given my function to me.
Therefore my function must be happiness."
Try to see the logic in this sequence, even if you do not accept the conclusion. It is only if the first two thoughts are wrong that the conclusion could be false. Let us, then, think about the premises for a while, as we are practicing.
The first premise is that God gives you only happiness. This could be false, of course, but in order to be false it is necessary to define God as something He is not. Love cannot give evil, and what is not happiness is evil. God cannot give what He does not have, and He cannot have what He is not. Unless God gives you only happiness, He must be evil. And it is this definition of Him which you are believing if you do not accept the first premise.
The second premise is that God has given you your function. We have seen that there are only two parts of your mind. One is ruled by the ego, and is made up of illusions. The other is the home of the Holy Spirit, where truth abides. There are no other guides but these to choose between, and no other outcomes possible as a result of your choice but the fear which the ego always engenders and the love which the Holy Spirit always offers to replace it.
Thus it must be that your function is established by God through His Voice or is made by the ego which you made to replace Him. Which is true? Unless God gave your function to you, it must be the gift of the ego. Does the ego really have gifts to give, being itself an illusion and offering only the illusion of gifts?
Think about this during the longer practice period today. Think also about the many forms which the illusion of your function has taken in your mind, and the many ways in which you try to find salvation under the ego's guidance. Did you find it? Were you happy? Did they bring you peace? We need great honesty today. Remember the outcomes fairly, and consider also whether it was ever reasonable to expect happiness from anything the ego has ever proposed. Yet the ego is the only alternative to the Holy Spirit's Voice.
You will listen to madness or hear the truth. Try to make this choice as you think about the premises on which our conclusion rests. We can share in this conclusion, but in no other. For God Himself shares it with us.
Today's idea is another giant stride in the perception of the same as the same, and the different as different. On one side stand all illusions. All truth stands on the other. Let us try today to realize that only the truth is true.
In the shorter practice periods, which would be most helpful today if undertaken twice an hour, this form of the application is suggested:
"My happiness and function are one,
because God has given me both."
It will not take more than a minute, and probably less, to repeat these words slowly, and think about them a little as you say them.
The Holy Spirit will ALWAYS guide you truly, because YOUR joy IS His. This is His will for everyone, because He speaks for the Kingdom of God which IS joy. Following Him is therefore the easiest thing in the world, and the only thing which IS easy, because it is NOT of the world and is therefore NATURAL. The world goes AGAINST your nature, because it is out of accord with God's laws. The world perceives orders of difficulty in EVERYTHING. This is because the ego perceives nothing as wholly desirable. By DEMONSTRATING to yourselves that THERE IS NO ORDER OF DIFFICULTY IN MIRACLES, you will convince yourselves that in your NATURAL state there IS no difficulty, because it is a state of Grace.
Grace is the natural state of every Son of God. When he is NOT in a state of grace he IS out of his natural environment, and does NOT function well. Everything he does becomes a strain, because he was not created for the environment which he has made. He therefore CANNOT adapt to it, nor can he adapt IT to HIM. There is no point in trying. A Son of God is happy ONLY when he knows he is WITH God. That is the only environment in which he will not experience strain, because that is where he belongs. It is also the only environment that is worthy of him, because his own worth is beyond ANYTHING that he can make.
Consider the Kingdom which YOU have made, and judge its worth fairly. Is it worthy to be a home for a Child of God? Does it protect his peace, and shine love upon him? Does it keep his heart untouched by fear, and allow him to give always without any sense of loss? Does it teach him that this giving IS his joy, and that God Himself thanks him for his giving?
That is the only environment in which you can be happy. You cannot make it, any more than you can make yourselves. But it has been created for you, as you were created for it. God watches over His children and denies them nothing. But when they deny Him they do NOT know this, because THEY deny themselves everything. You who could give the love of God to everything you see and touch and remember are literally denying Heaven to yourselves. I call upon you again to remember that I have chosen you to teach the Kingdom TO the Kingdom. There are no exceptions to this lesson because the lack of exceptions IS the lesson.
Every Son who returns to the Kingdom with this lesson in his heart has healed the Sonship and given thanks to God. Everyone who learns this lesson has become the perfect teacher, because he has learned it of the Holy Spirit, who wants to teach him everything He knows. When a mind has only light, it KNOWS only light. Its own radiance shines all around it, and extends out into the darkness of other minds, transforming them into majesty. The majesty of God is there, for YOU to recognize and appreciate and KNOW.
Perceiving the majesty of God AS your brother is to accept your OWN inheritance. God gives only equally. If you recognize His gift to anyone ELSE, you have acknowledged what He has given YOU. Nothing is as easy to perceive as truth. This is the perception which is immediate, clear, and natural. You have trained yourselves NOT to see it, and this HAS been very difficult for you. OUT of your natural environment you may well ask, "what is truth?" because truth IS the environment by which and for which you were created. You do not know yourselves because you do not know YOUR Creator. You do not know YOUR creations, because you do not know your brothers who created them WITH you.
We said before that only the whole Sonship is a worthy co-creator with God, because only the whole Sonship can create LIKE Him. Whenever you heal a brother by recognizing his worth, you are acknowledging HIS power to create and YOURS. HE cannot have lost what YOU recognize, and you MUST have the glory you see in HIM. He is a co-creator with God with YOU. Deny his creative power and you are denying yours AND THAT OF GOD WHO CREATED YOU. You cannot deny part of the truth. You do not know your creations because you do not know their creator. You do not know yourselves because you do not know YOURS.
Your creations cannot establish your reality, any more than YOU can establish God's. But you can KNOW both. Being is known by sharing. Because God shared His Being with you, you can know Him. But you must also know all He created to know what THEY have shared. Without your Father you will not know your fatherhood. The Kingdom of God includes all His Sons and their children, who are like the Sons as they are like the Father. Know then the Sons of God, and you will know ALL Creation.
To heal, then, is to correct perception in your brother AND yourself by SHARING THE HOLY SPIRIT WITH HIM. This places you both WITHIN the Kingdom and restores ITS wholeness in your minds. This PARALLELS creation because it UNIFIES BY INCREASING, and INTEGRATES BY EXTENDING.
WHAT YOU PROJECT YOU BELIEVE. This is an immutable law of mind in this world as well as in the Kingdom. However, its CONTENT is somewhat different in this world from what it REALLY is, because the thoughts it governs are VERY different from the thoughts in the Kingdom. Laws must be adapted to circumstances, if they are to maintain order.
The outstanding characteristic of the laws of mind, as they operate in this world, is that by obeying them, and I assure you that you MUST obey them, you can arrive at diametrically opposed results. This is because the laws have adapted to the circumstances of this world, in which diametrically opposed outcomes are BELIEVED in. The laws of mind govern thoughts, and you DO respond to two conflicting voices. You have heard many arguments on behalf of "the freedoms," which would indeed have BEEN freedom if man had not chosen to FIGHT for them. That is why they perceive "the freedoms" as many instead of ONE.
But the argument that underlies the DEFENSE of freedom is perfectly valid. Because it is true, it should not be FOUGHT for, but it SHOULD be sided WITH. Those who are AGAINST freedom believe that its outcome will hurt them, which CANNOT be true. But those who are FOR freedom, even if they are misguided in HOW they defend it, are siding with the one thing in this world which IS true. Whenever anyone can listen fairly to both sides of ANY issue, he WILL make the right decision. This is because he HAS the answer. Conflict can indeed be projected, but it MUST be intrapersonal first.
The term "intraPERSONAL" is an ego term, because "personal" implies of ONE person, and NOT of others. "Interpersonal" has a similar error, because it implies something that exists between DIFFERENT individuals. When we spoke before of the extremely PERSONAL nature of revelation, we followed this statement immediately with a description of the inevitable outcomes of the revelation in terms of SHARING. A PERSON conceives of himself as separate, largely because he perceives OF himself as bounded by a body. ONLY if he perceives as a MIND can he overcome this. THEN he is free to use terms like "intraMENTAL" and "interMENTAL" WITHOUT seeing them as different and conflicting, because minds CAN be in perfect accord.
OUTSIDE the Kingdom, the law which prevails INSIDE it is ADAPTED to "what you project you believe." This is its TEACHING form, because outside the Kingdom teaching is mandatory because learning is essential. This form of the law clearly implies that you will learn what YOU are from what you have projected onto others and therefore believe THEY are. IN the Kingdom, there is no teaching OR learning, because there is no BELIEF. There is only CERTAINTY. God and His Sons, in the surety of Being, KNOW that what you project you ARE.
That form of the law is NOT adapted at all, being the Law of Creation. God Himself created the law by creating BY it. And His Sons, who create LIKE Him, follow it gladly, knowing that the INCREASE of the Kingdom depends on it, just as THEIR creation did. Laws must be communicated, if they are to be helpful. In effect, they must be TRANSLATED for those who speak a different language. But a good translator, though he MUST alter the FORM of what he translates, NEVER changes the meaning. In fact, his whole PURPOSE is to change the form SO THAT the original meaning IS retained.
The Holy Spirit IS the translator of the Laws of God to those who do NOT understand them. YOU could not do this yourselves because conflicted minds CANNOT be faithful to one meaning, and will therefore CHANGE THE MEANING TO PRESERVE THE FORM. The Holy Spirit's purpose in translating is naturally EXACTLY the opposite. He translates ONLY to preserve the original meaning in ALL respects and in ALL languages. Therefore, He OPPOSES differences in form as meaningful, and emphasizes always that THESE DIFFERENCES DO NOT MATTER. The meaning of His message is ALWAYS the same, and ONLY the meaning matters.
God's Law of Creation, in perfect form, does NOT involve the USE of truth to convince His sons OF truth. The EXTENSION of truth, which IS the Law of the Kingdom, rests only on the knowledge of WHAT TRUTH IS. This is your INHERITANCE, and requires no learning at all. But when you DISinherited YOURSELVES, you BECAME learners. No-one questions the intimate connection of learning and memory. Learning is impossible WITHOUT memory, because it CANNOT be consistent UNLESS it is remembered.
That is why the Holy Spirit IS a lesson in remembering. We said before that He teaches remembering and FORGETTING, but the forgetting aspect is only TO MAKE THE REMEMBERING CONSISTENT. You forget to REMEMBER BETTER. You will NOT understand His translations while you listen to two ways of perceiving them. Therefore, you must forget or relinquish one to UNDERSTAND the other. This is the only way you can LEARN consistency, so that you can finally BE consistent. What can the perfect consistency of the Kingdom MEAN to the confused? It MUST be apparent that confusion INTERFERES with meaning, and therefore PREVENTS THE LEARNER FROM APPRECIATING IT.
There is NO confusion in the Kingdom, because there IS only one meaning. This Meaning comes from God and IS God. Because it is also YOU, you share it and EXTEND it AS YOUR CREATOR DID. This needs no translation, because it is perfectly understood, but it DOES need extension because it MEANS extension. Communication here is perfectly direct and perfectly united. It is totally without strain, because nothing discordant EVER enters. That is why it IS the Kingdom of God. It belongs to Him and is therefore LIKE Him. That IS its reality, and nothing CAN assail it.
Love IS extension. To withhold the smallest gift is not to know love's purpose. Love offers everything forever. Hold back but ONE belief, ONE offering, and love is gone, because you asked a substitute to take its place. And now must war, the SUBSTITUTE for peace, come with the one alternative that you CAN choose for love. Your CHOOSING it has given it ALL the reality it seems to have. Beliefs will never OPENLY attack each other, because conflicting outcomes ARE impossible. But an UNRECOGNIZED belief is a decision to war in secret, where the results of conflict are kept unknown and NEVER brought to reason, to be considered sensible or not.
And many senseless outcomes HAVE been reached, and meaningless decisions have been made and kept hidden, to become beliefs now GIVEN power to direct all subsequent decisions. Mistake you not the power of these hidden warriors to disrupt your peace. For it IS at their mercy while you decide to leave it there. The secret enemies of peace, your least decisions to choose attack instead of love, unrecognized and swift to challenge YOU to combat and to violence far more inclusive than you think, are there by your election. Do not deny their presence, nor their terrible results. All that can BE denied is their REALITY, but NOT their outcome.
All that is ever cherished as a hidden belief, to be defended though unrecognized, is FAITH IN SPECIALNESS. This takes many forms, but ALWAYS clashes with the reality of God's creation, and with the grandeur which He gave His Son. What else COULD justify attack? For who could hate someone whose Self is his, and which He KNOWS? Only the special COULD have enemies, for they are different, and NOT the same. And difference of ANY kind imposes orders of reality, and a need to judge that cannot BE escaped. What God created cannot be attacked, for there is nothing in the universe unlike itself.
But what is different CALLS for judgment, and this MUST come from someone "better," someone incapable of being like what he condemns, "above" it, sinless BY COMPARISON with it. And thus does specialness become a means and end at once. For specialness not only sets apart, but serves as grounds from which attack on those who seem "beneath" the special one is "natural" and "just." The special ones feel weak and frail BECAUSE of differences. For what would make them special IS their enemy. Yet they PROTECT its enmity, and call it "friend." On its behalf they fight against the universe, for nothing in the world they value more.
Specialness is the great dictator of the wrong decisions. Here is the grand illusion of what you are and what your brother is. And here is what MUST make the body dear, and WORTH preserving. SPECIALNESS MUST BE DEFENDED. Illusions CAN attack it, and they DO. For what your brother MUST become, to KEEP your specialness, IS an illusion. He who is "worse" than you MUST be attacked, so that your specialness can live on his defeat. For specialness is triumph, and its victory IS his defeat and shame. How can he live, with all your sins upon him? And who MUST be his conqueror but you?
Would it be POSSIBLE for you to hate your brother if you were like him? COULD you attack him if you realized you journey WITH him, to a goal that is the SAME? Would you not help him reach it, in every way you could, if his attainment of it were yours? You ARE his enemy in specialness; his Friend in a SHARED purpose. Specialness can NEVER share, for it depends on goals that you ALONE can reach. And he must NEVER reach them, or YOUR goal is jeopardized. Can love HAVE meaning where the goal is triumph? And what decision CAN be made for this, that will NOT hurt you?
Your brother is your Friend BECAUSE his Father created him like you. There IS no difference. You have been GIVEN to each other that love might be extended, NOT cut off from one another. What you KEEP is lost to you. God gave you both Himself. And to remember this is now the ONLY purpose that you share. And so it is the only one you HAVE. Could you attack each other if you chose to see NO specialness of any kind between you? Look fairly at whatever makes you give each other partial welcome, or would let you think that you are better off apart. Is it not ALWAYS your belief your specialness is LIMITED by your relationship? And is not THIS the "enemy" that makes you both illusions to each other?
The fear of God and of each other comes from each unrecognized belief in specialness. For each demands the other bow to it AGAINST HIS WILL. And God Himself must honor it, or suffer vengeance. Every twinge of malice, or stab of hate, or wish to separate arises here. For here the purpose that you share becomes obscured from BOTH of you. You would oppose this course because it teaches you, YOU ARE ALIKE. You have NO purpose that is not the same. And none your Father does not share with you. For your relationship has been made clean of special goals. And would you now DEFEAT the goal of holiness that Heaven gave it?
What perspective can the special have that does NOT change with every seeming blow, each slight, or fancied judgment on itself? Those who are special MUST defend illusions against the truth. For what is specialness but an attack upon the Will of God? You love your brother not while it is this you would defend AGAINST him. This is what HE attacks and YOU protect. Here is the ground of battle which you wage against him. Here MUST he be your enemy, and NOT your Friend. Never can there be peace among the different. He is your friend BECAUSE you are the same.
You have taught well, and yet you have not learned how to ACCEPT the comfort of your teaching. If you will consider WHAT you have taught, and how alien it is to what you THOUGHT you knew, you will be COMPELLED to recognize that your Teacher came from BEYOND your thought-system, and so could look upon it fairly, and perceive it was untrue. And He MUST have done so from the basis of a very different thought-system, and one with NOTHING IN COMMON WITH YOURS. For certainly, what He has taught, and what you taught THROUGH Him, HAS nothing in common with what you taught BEFORE He came. And the results have been to bring peace where there was pain, and suffering has disappeared, to be replaced by joy.
You HAVE taught freedom, but you have NOT learned how to be free. We once said, "By their fruits ye shall know them, and they shall know themselves." For it is certain that you judge YOURSELF according to your teaching. The ego's teaching produces IMMEDIATE results, because ITS decisions are immediately ACCEPTED AS YOUR CHOICE. And this acceptance MEANS that you are willing to judge yourself accordingly. Cause and effect are very clear in the ego's thought-system, because all your learning has been directed toward ESTABLISHING the relationship between them. And would you NOT have faith in what you have so diligently taught yourself to believe? But remember how much care you have exerted in choosing its witnesses, and in AVOIDING those who spoke for the Cause of truth, and ITS effects.
Does not the fact that you have NOT learned what you HAVE taught, show you that you do NOT perceive the Sonship as one? And does it not also show you that you do not regard YOURSELF as one? For it is impossible to teach successfully, WHOLLY without conviction, and it is equally impossible that conviction be OUTSIDE you. You could never have taught freedom, unless you DID believe in it. And it MUST be that what you taught CAME FROM YOURSELF. And yet, this self you clearly DO NOT KNOW, and do not recognize EVEN THOUGH IT FUNCTIONS. What functions, must be THERE. And it is ONLY if you deny WHAT IT HAS DONE, that you could possibly deny its presence.
This is a course in how to KNOW yourself. You have TAUGHT what you are, but have NOT let what you are, teach YOU. You have been VERY careful to avoid the obvious, and NOT to see the REAL cause and effect relationship that is PERFECTLY apparent. Yet, within you, is EVERYTHING you taught. What can it be, that has NOT learned it? It must be this that is REALLY outside yourself, NOT by your own projection, BUT IN TRUTH. And it is this, that you have TAKEN IN, that is NOT you. What YOU accept into your minds, does not REALLY change them. Illusions are but beliefs in WHAT IS NOT THERE. And the seeming conflict between truth and illusion can ONLY be resolved by SEPARATING YOURSELF FROM THE ILLUSION, and NOT from truth.
Your teaching has already DONE this, for the Holy Spirit is PART OF YOU. Created by God, He left neither God nor His creation. He is both God and you, as you are God and Him together. For God's answer to the separation added more to you than you tried to TAKE AWAY. He protected both your creations AND you together, keeping one with you what you would EXCLUDE. And they will TAKE THE PLACE of what YOU took in, to replace THEM. They are QUITE real, and part of the self you do not know. And they communicate to you through the Holy Spirit, and their power and gratitude to you for THEIR creation, they offer gladly to your teaching of your self, who is their home.
You who are host to God, are also host to THEM. For nothing real has ever left the mind of its Creator. And what is NOT real was NEVER there. You are NOT two selves in conflict. What is BEYOND GOD? If you who hold Him, and whom He holds, ARE the universe, all else must be OUTSIDE, where NOTHING is. YOU have taught this, and from far off in the universe, yet NOT beyond yourself, the witnesses to your teaching have gathered to help you learn. Their gratitude has joined with yours and God's, to strengthen your faith in what you taught. FOR WHAT YOU TAUGHT IS TRUE. Alone, you stand OUTSIDE your teaching and APART from it. But WITH them, you MUST learn that you but taught YOURSELF, and LEARNED from the conviction you SHARED with them.
This year you will begin to learn, and make learning COMMENSURATE with teaching. You have CHOSEN this, by your own willingness to teach. Though you seemed to suffer for it, the joy of teaching will yet be yours. For the joy of teaching is IN THE LEARNER, who offers it to the teacher in gratitude, and shares it WITH him. As you learn, your gratitude to your SELF, Who teaches you what He IS, will grow and help you honor Him. And you will learn His power and strength and purity, and love Him as His Father does. His Kingdom has no limits and no end, and there is nothing in Him that is not perfect and eternal. All this is YOU, and nothing OUTSIDE of this IS you. To your most Holy Self all praise is due, for what you are, and for what He is Who created you AS you are.
Sooner or later must everyone bridge the gap which he imagines exists between his selves. Each one builds this bridge, which CARRIES HIM ACROSS the gap, as soon as he is willing to expend some little effort on behalf of bridging it. His little efforts are powerfully supplemented by the strength of Heaven, and by the united will of all who make Heaven what it is, being joined within it. And so the one who would cross over, is literally transported there. Your bridge is builded stronger than you think, and your foot is planted firmly on it. Have no fear that the attraction of those who stand on the other side and wait for you, will not draw you safely across. For you WILL come where you would be, and where your Self awaits you.
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.
Man must contribute to his readiness here as elsewhere. The readiness for faith, as for everything else that is true, entails the two steps necessary for the release from fear.
Denial of fear, in human terms, is a strong defense because it entails two levels of error:
1. That truth CAN be denied and
2. That absence of truth can be effective.
EXPERIENCING fear, which is more characteristic of Bill, involves only the second error. However, these differences do not affect the power of the miracle at all, since only truth and error are its concern.
YOU are both more miracle-minded, and less able to recognize fear because of your stronger, but split, identification. Bill, also characteristically, is less miracle-minded, but better able to recognize fear, because his identification is more consistently right but weaker.
Together, the conditions needed for consistent miracle-mindedness, the state in which fear has been abolished, can be particularly well worked out. In fact, it WAS already well worked out before.
Your idea about the real meaning of "possession" should be clarified. Your own denial of fear (this refers to a visionary experience of Helen Schucman) introduced some error variance, but not really a significant amount. However, there is always a chance that as the size of the sample increases, what was non-significant before may ATTAIN significance, so we had better get this out of the way now while you are still within the safety margin.
Fear of possession is a perverted expression of the fear of the irresistible attraction. (Aside. Yes, this DOES apply to homosexuality, among other errors, where the whole concept of possessing, or "entering" is a key fear. It is a symbolic statement of an inverted decision NOT to enter into, or possess, the Kingdom. In physical terms, which it emphasizes because of the inherent error of Soul avoidance, REAL physical creation is avoided, and fantasy gratification is substituted.)
The truth is still that the attraction of God is irresistible at ALL levels, and the acceptance of this totally unavoidable truth is only a matter of time. But you should consider whether you WANT to wait, because you CAN return now, if you choose. (Note to Helen Schucman: You are writing this with improper motivation, but we will try anyway. If you are to stop, do so immediately.)
Possession is a concept which has been subject to numerous distortions, some of which we will list below:
1. It (possession) can be associated with the body only. If this occurs, sex is particularly likely to be contaminated. Possession versus being possessed is apt to be seen as the male and female role. Since neither will be conceived of as satisfying alone, and both will be associated with fear, this interpretation is particularly vulnerable to psychosexual confusion.
2. From a rather similar misperceptual reference point, possession can also be associated with things. This is essentially a shift from 1), and is usually due to an underlying fear of associating possession with people. In this sense, it is an attempt to PROTECT people, like the superstition about "protecting the name", we mentioned before.
Both 1) and 2) are likely to become compulsive for several reasons, including:
a. They represent an attempt to escape from the real possession-drive, which cannot be satisfied this way.
b. They set up substitute goals, which are usually reasonably easy to attain.
c. They APPEAR to be relatively harmless, and thus SEEM to allay fear. The fact that they usually interfere with good interpersonal relationships can be interpreted, in this culture, as a lack of sophistication on the part of the OTHER (not the self), and this induces a false feeling of confidence in the solution, based on reliability NOT validity. It is also fairly easy to find a partner who SHARES the illusion. Thus, we have any number of relationships which are actually ESTABLISHED on the basis of 1), and others which HOLD TOGETHER primarily because of the joint interests in 2).
d. The manifestly EXTERNAL emphasis which both entail seems to be a safety device, and thus permits a false escape from much more basic inhibitions. As a compromise solution, the ILLUSION of interpersonal relating is preserved, along with the retention of the lack of love component. This kind of psychic juggling leaves the person (or juggler?) with a feeling of emptiness, which in fact is perfectly justified, because he IS acting from scarcity. He then becomes more and more driven in his behavior, to fill the emptiness.
When these solutions have been invested with extreme belief, 1) leads to sex crimes, and 2) to stealing. The kleptomaniac is a good example of the latter.
Generally, two types of emotional disturbances result:
a. The tendency to maintain the illusion that only the physical is real. This produces depression.
b. The tendency to invest the physical with non-physical properties. This is essentially magic, and tends more toward anxiety-proneness.
c. The tendency to vacillate from one to the other, which produces a corresponding vacillation between depression AND anxiety.
Both result in self imposed starvation.
3. Another type of distortion is seen in the fear of or desire for "spirit" possession. The term "spirit" is profoundly debased in this context, but it DOES entail a recognition that the body is not enough, and investing it with magic will not work. This recognition ACCEPTS the fact that neither 1) nor 2) is sufficient, but, precisely BECAUSE it does not limit fear so narrowly, it is more likely to produce greater fear in its own right.
Endowing the Spirit with human possessiveness is a more INCLUSIVE error than 1) or 2), and a step somewhat further away from the "Right Mind." Projection is also more likely to occur, with vacillations between grandiosity and fear. "Religion" in a distorted sense, is also more likely to occur in this kind of error, because the idea of a "spirit" is introduced, though fallaciously, while it is excluded from 1) and 2).
Witchcraft is thus particularly apt to be associated with 3), because of the much greater investment in magic.
It should be noted that 1) involves only the body, and 2) involves an attempt to associate things with human attributes. Three, on the other hand, is a more serious level confusion, because it endows the Spirit with EVIL attributes. This accounts both for the religious zeal of its proponents, and the aversion (or fear) of its opponents. Both attitudes stem from the same false belief.
This is NOT what the Bible means by "possessed of the Holy Spirit." It is interesting to note that even those who DID understand that could nevertheless EXPRESS their understanding inappropriately. The concept of "speaking in many tongues" was originally an injunction to communicate to everyone in his own language, or his own level. It hardly meant to speak in a way that NOBODY can understand. This strange error occurs when people DO understand the need for Universal communication, but have contaminated it with possession fallacies. The fear engendered by this misperception leads to a conflicted state in which communication IS attempted, but the fear is allayed by making the communication incomprehensible.
It could also be said that the fear induced selfishness, or regression, because incomprehensible communication is hardly a worthy offering from one Son of God to another.
4. Knowledge can also be misinterpreted as a means of possession. Here, the content is not physical, and the underlying fallacy is more likely to be the confusion of mind and brain. The attempt to unite non-physical content with physical attributes is illustrated by statements like "the thirst for knowledge." (No Helen, this is NOT what the "thirst" in the Bible means. The term was used only because of man's limited comprehension, and is probably better dropped.)
The fallacious use of knowledge can result in several errors, including:
a. The idea that knowledge will make the individual more attractive to others. This is a possession-fallacy.
b. The idea that knowledge will make the individual invulnerable. This is the reaction formation against the underlying fear of vulnerability.
c. The idea that knowledge will make the individual worthy. This is largely pathetic.
Both you and Bill should consider type 4) VERY carefully. Like all these fallacies, it contains a denial mechanism, which swings into operation as the fear increases, thus canceling out the error temporarily, but seriously impairing efficiency.
Thus, you claim you can't read, and Bill claims that he can't speak. Note that depression is a real risk here, for a Child of God should never REDUCE his efficiency in ANY way. The depression comes from a peculiar pseudo-solution which reads:
A Child of God is efficient.
I am not efficient.
Therefore, I am not a Child of God.
This leads to neurotic resignation, and this is a state which merely INCREASES the depression.
The corresponding denial mechanism for 1) is the sense of PHYSICAL inability, or IMPOTENCE. The denial mechanism for 2) is often bankruptcy. Collectors of things often drive themselves well beyond their financial means, in an attempt to force discontinuance. If this idea of cessation cannot be tolerated, a strange compromise involving BOTH insatiable possessiveness and insatiable throwing-away (bankruptcy) may result. An example is the inveterate or compulsive gambler, particularly the horse-racing addict. Here, the conflicted drive is displaced both from people AND things, and is invested in animals. The implied DEROGATION of people is the cause of the underlying EXTREME superstition of the horse racing addict.
The Holy Spirit can use ALL that you give to Him for your salvation. But He CANNOT use what you withhold. For He can NOT take it from you, WITHOUT your willingness. For, if He did, you would believe He wrested it from you AGAINST your will. And so you would not learn it IS your will to be without it. You need not give it to Him WHOLLY willingly, for if you could, you had no need for Him. But this He needs; that you PREFER He take it, than that you keep it for yourself alone, and recognize that what brings loss to no-one YOU WOULD NOT KNOW. This much is necessary to add to the idea no-one CAN lose for you to gain. And nothing more.
Here is the ONLY principle salvation needs. Nor is it necessary that your faith in it be strong, unswerving, and without attack from all beliefs opposed to it. You HAVE no fixed allegiance. But remember salvation is not needed by the saved. You are NOT called upon to do what one divided still against himself WOULD find impossible. Have little faith that wisdom COULD be found in such a state of mind. But be you thankful that only little faith is ASKED of you. What BUT a little faith remains to those who still believe in sin? What COULD they know of Heaven and the justice of the saved?
There is a kind of justice in salvation of which the world knows nothing. To the world, justice and VENGEANCE are the same, for sinners see justice ONLY as their punishment, perhaps sustained by someone ELSE, but NOT escaped. The laws of sin DEMAND a victim. WHO it may be makes little difference. But death MUST be the cost and MUST be paid. This is NOT justice, but insanity. Yet how could justice BE defined WITHOUT insanity, where love means hate, and death is seen as victory and triumph over eternity and timelessness and life?
You who know not of justice still can ask, and learn the answer. Justice looks on all in the same way. It is NOT just that one should lack for what another has. For that is vengeance, in WHATEVER form it takes. Justice demands NO sacrifice, for ANY sacrifice is made that sin MAY BE PRESERVED and KEPT. It is a payment offered for the cost of sin, BUT NOT THE TOTAL COST. The rest is taken from another, to be laid beside your LITTLE payment, to "atone" for all that you would keep and NOT give up. So is the victim seen as PARTLY you, with someone ELSE by far the greater part. And in the TOTAL cost, the greater his, the less is yours. And justice, being blind, is satisfied by being paid, it matters not by whom.
Can this BE justice? God knows not of this. But justice DOES He know, and knows it well. For He is wholly fair to everyone. Vengeance is alien to His Mind BECAUSE He knows of justice. To be just is to be fair, AND NOT be vengeful. Fairness AND vengeance are impossible, for each one contradicts the other, and denies that it is real. It is impossible for you to SHARE the Holy Spirit's justice, with a mind that can conceive of specialness at all. Yet how could HE be just, if He condemns a sinner for the crimes he did not do, but THINKS he did? And where would justice be if He demanded of the ones obsessed with the idea of punishment that they lay it aside, unaided, and perceive it is not true?
It is extremely hard for those who still believe sin meaningful to understand the Holy Spirit's justice. They believe He shares their OWN confusion, and can NOT avoid the vengeance that their own belief in justice MUST entail. And so they fear the Holy Spirit, and perceive the wrath of God in Him. They are unjust indeed to Him. Nor can they trust Him NOT to strike them dead with lightening bolts torn from the fires of Heaven by God's Own angry hand. They DO believe that Heaven is hell, and ARE afraid of love. And deep suspicion and the chill of fear come over them when they are told that they have NEVER sinned. Their world DEPENDS on sin's stability. And they perceive the "threat" of what God KNOWS as justice to be more destructive to themselves and to their world than vengeance, which they understand and love.
So do they think the LOSS of sin a curse. And flee the blessing of the Holy Spirit as if He were a messenger from hell, sent from above in treachery and guile, to work God's vengeance on them in the guise of a deliverer and friend. What COULD He be to them except a devil dressed to deceive, within an angel's cloak? And what escape has He for them, except a door to hell that SEEMS to look like Heaven's gate? Yet justice cannot punish those who ask for punishment, but have a Judge Who knows that they are wholly innocent in truth. In justice He is BOUND to set them free, and GIVE them all the honor they deserve, and have denied themselves because they are NOT fair, and CANNOT understand that they ARE innocent.
Love is NOT understandable to sinners. BECAUSE they think that justice is SPLIT OFF from love, and stands for something else. And thus is love perceived as weak and vengeance strong. For love has LOST when judgment left its side, and is too weak to SAVE from punishment. But vengeance WITHOUT love has GAINED in strength by being separate and apart from love. And what BUT vengeance now can help and save, while love stands feebly by, with helpless hands, bereft of justice and vitality, and powerless to save? What can Love ask of you who think that all of this is true? Could He, in justice AND in love believe in your confusion you HAVE much to give?
You are NOT asked to trust Him far. No further than what you SEE He offers you, and what you recognize you COULD not give yourself. In God's Own justice does He recognize all you deserve, but understands as well that you can NOT accept it for yourself. It is His Special Function to hold out to you the gifts the innocent DESERVE. And every one that you accept brings joy to Him AS WELL as you. He knows that Heaven is richer made by each one you accept. And God rejoices as His Son receives what loving justice KNOWS to be his due. For love and justice are NOT different. BECAUSE they are the same, does mercy stand at God's right Hand, and GIVE the Son of God the power to forgive HIMSELF of sin.
To him who merits EVERYTHING, how can it be that ANYTHING is kept FROM him? For that would be injustice, and unfair indeed to all the holiness that IS in him, however much he recognize it not. God knows of NO injustice. He would not allow His Son be judged by those who seek his death, and COULD not see his worth at all. What honest witnesses could THEY call forth, to speak on his behalf? And who would come to plead FOR him, and not AGAINST his life? No justice would be given him by you. Yet God ensured that justice WOULD be done unto the Son He loves, and would protect from ALL unfairness you might seek to offer, believing vengeance IS his proper due.
As specialness cares not who pays the cost of sin, so it BE paid, the Holy Spirit heeds not who looks on innocence at last, provided it IS seen and recognized. For just ONE witness is enough, if he sees truly. Simple justice asks no more. Of each one does the Holy Spirit ask if he will be that one, so justice may return to love, and there be satisfied. Each special function He allots is but for this; that each one learn that love and justice are NOT separate. And both are strengthened by their union with each other. Without love is justice prejudiced and weak. And love WITHOUT justice is impossible. For love is fair, and cannot chasten without cause. What cause can BE to warrant an attack upon the innocent? In justice, then, does love correct mistakes, but NOT in vengeance. For that would be unjust to innocence.
You can be perfect witness to the power of love AND justice, if you understand it is impossible the Son of God COULD merit vengeance. You need NOT perceive, in every circumstance, that this is true. Nor need you look to your experience WITHIN the world, which is but shadows of all that is REALLY happening within yourself. The understanding that you need comes NOT of you, but from a larger Self, so great and holy that He COULD not doubt His innocence. Your special function is a call to Him, that He may smile on you whose sinlessness He shares. HIS understanding will be YOURS. And so the Holy Spirit's Special Function has been fulfilled. God's Son has found a witness unto his sinlessness, and NOT his sin. How LITTLE need you give the Holy Spirit, that simple justice may be given YOU.
Without impartiality there IS no justice. How CAN specialness be just? Judge not because you cannot, NOT because you are a miserable sinner too. How can the special REALLY understand that justice is the same for everyone? To take from one to give another MUST be an injustice to them both, since they are equal in the Holy Spirit's sight. Their Father gave the SAME inheritance to both. Who would have more OR less is not aware that he has everything. He is no judge of what MUST be another's due, because he thinks HE is deprived. And so MUST he be envious, and try to TAKE AWAY from whom he judges. He is NOT impartial, and CANNOT fairly see another's rights BECAUSE his own have been obscured to him.
You have the right to all the universe; to perfect peace, complete deliverance from ALL effects of sin, and to the life eternal, joyous, and complete in EVERY way, as God appointed for His holy Son. This is the ONLY justice Heaven knows, and all the Holy Spirit brings to earth. Your special function shows you nothing else BUT perfect justice CAN prevail for you. And you ARE safe from vengeance in ALL forms. The world deceives, but it can NOT replace God's justice with a version of its own. For only love IS just, and CAN perceive what justice must accord the Son of God. Let love decide, and never fear that you, in your unfairness, will deprive yourself of what GOD's justice has allotted you.
The surface traits of God's teachers are not at all alike. They do not look alike to the body's eyes, they come from vastly different backgrounds, their experiences of the world vary greatly, and their superficial "personalities" are quite distinct. Nor at the beginning stages of their functioning as teachers of God, have they yet acquired the deeper characteristics that will establish them as what they are. God gives special gifts to His teachers because they have a special role in His plan for Atonement. Their specialness is, of course, only temporary; set in time as a means of leading out of time. These special gifts, born in the holy relationship toward which the teaching-learning situation is geared, become characteristic of all teachers of God who have advanced in their own learning. In this respect they are all alike.
All differences among the Sons of God are temporary. Nevertheless, in time it can be said that the advanced teachers of God have the following characteristics:
This is the foundation on which their ability to fulfill their function rests. Perception is the result of learning. In fact, perception is learning, because cause and effect are never separated. The teachers of God have trust in the world, because they have learned it is not governed by the laws the world made up. It is governed by a Power which is in them but not of them. It is this Power that keeps all things safe. It is through this Power that the teachers of God look on a forgiven world.
When this Power has once been experienced, it is impossible to trust one's own petty strength again. Who would attempt to fly with the tiny wings of a sparrow when the mighty power of an eagle has been given him? And who would place his faith in the shabby offerings of the ego when the gifts of God are laid before him? What is it that induces them to make the shift?
First, they must go through what might be called "a period of undoing." This need not be painful, but it usually is so experienced. It seems as if things are being taken away, and it is rarely understood initially that their lack of value is merely being recognized. How can lack of value be perceived unless the perceiver is in a position where he must see things in a different light? He is not yet at a point at which he can make the shift entirely internally. And so the plan will sometimes call for changes in what seem to be external circumstances. These changes are always helpful. When the teacher of God has learned that much, he goes on to the second stage.
Next, the teacher of God must go through "a period of sorting-out." This is always somewhat difficult because, having learned that the changes in his life are always helpful, he must now decide all things on the basis of whether they increase the helpfulness or hamper it. He will find that many, if not most of the things he valued before will merely hinder his ability to transfer what he has learned to new situations as they arise. Because he has valued what is really valueless, he will not generalize the lesson for fear of loss and sacrifice. It takes great learning to understand that all things, events, encounters and circumstances are helpful. It is only to the extent to which they are helpful that any degree of reality should be accorded them in this world of illusion. The word "value" can apply to nothing else.
The third stage through which the teacher of God must go can be called a "period of relinquishment." If this is interpreted as giving up the desirable it will engender enormous conflict. Few teachers of God escape this distress entirely. There is, however, no point in sorting out the valuable from the valueless unless the next obvious step is taken. The third step is rarely if ever begun until the second is complete. Therefore, the period of overlap is apt to be one in which the teacher of God feels called upon to sacrifice his own best interests on behalf of truth. He has not realized as yet how wholly impossible such a demand would be. He can learn this only as he actually does give up the valueless. Through this, he learns that where he anticipated grief, he finds a happy light-heartedness instead; where he thought something was asked of him he finds a gift bestowed on him.
Now comes "a period of settling down." This is a quiet time, in which the teacher of God rests a while in reasonable peace. Now he consolidates his learning. Now he begins to see the transfer value of what he has learned. Its potential is literally staggering, and the teacher of God is now at the point in his progress at which he sees in it his whole way out. "Give up what you do not want, and keep what you do." How simple is the obvious. And how easy to do. The teacher of God needs this period of respite. He has not yet come as far as he thinks. Yet when he is ready to go on, he goes with mighty companions beside him. Now he rests a while, and gathers them before going on. He will not go on from here alone.
The next stage is indeed "a period of unsettling." Now must the teacher of God understand that he did not really know what was valuable and what was valueless. All that he really learned so far was that he did not want the valueless and that he did want the valuable. Yet his own sorting out was meaningless in teaching him the difference. The idea of sacrifice, so central to his own thought system, had made it impossible for him to judge. He thought he had learned willingness, but now he sees that he does not know what the willingness is for. And now he must attain a state that may remain impossible for a long, long time. He must learn to lay all judgment aside and ask only what he really wants in every circumstance. Were not each step in this direction so heavily reinforced, it would be hard indeed.
And finally, there is "a period of achievement." It is here that learning is consolidated. Now what was seen as merely shadows before become solid gains, to be counted on in all "emergencies" as well as tranquil times. Indeed, the tranquility is their result; the outcome of honest learning, consistency of thought and full transfer. This is the stage of real peace, for here is Heaven's state fully reflected. From here, the way to Heaven is open and easy. In fact, it is here. Who would "go" anywhere, if peace of mind is already complete? And who would seek to change tranquility for something more desirable? What could be more desirable than this?
All other traits of God's teachers rest on trust. Once that has been achieved the others cannot fail to follow. Only the trusting can afford honesty, for only they can see its value. Honesty does not apply only to what you say. The term actually means consistency. There is nothing you say that contradicts what you think or do; no thought opposes any other thought; no act belies your word; and no word lacks agreement with another. Such are the truly honest. At no level are they in conflict with themselves. Therefore it is impossible for them to be in conflict with anyone or anything.
The peace of mind which the advanced teachers of God experience is largely due to their perfect honesty. It is only the wish to deceive that makes for war. No-one at one with himself can even conceive of conflict. Conflict is the inevitable result of self-deception, and self-deception is dishonesty. There is no challenge to a teacher of God. Challenge implies doubt, and the trust on which God's teachers rest secure makes doubt impossible. Therefore they can only succeed. In this as in all things they are honest. They can only succeed, because they never do their will alone. They choose for all mankind; for all the world and all things in it; for the unchanging and unchangeable beyond appearances; and for the Son of God and his Creator. How could they not succeed? They choose in perfect honesty, sure of their choice of themselves.
God's teachers do not judge. To judge is to be dishonest, for to judge is to assume a position you do not have. Judgment without self-deception is impossible. Judgment implies that you have been deceived in your brothers. How then could you not have been deceived in yourself? Judgment implies a lack of trust, and trust remains the bedrock of the teacher of God's whole thought system. Let this be lost and all his learning goes. Without judgment are all things equally acceptable, for who could judge otherwise? Without judgment are all men brothers, for who is there who stands apart? Judgment destroys honesty and shatters trust. No teacher of God can judge and hope to learn.
Harm is impossible for God's teachers. They can neither harm nor be harmed. Harm is the outcome of judgment. It is the dishonest act that follows a dishonest thought. It is a verdict of guilt upon a brother and therefore on oneself. It is the end of peace and the denial of learning. It demonstrates the absence of God's curriculum and its replacement by insanity. No teacher of God but must learn, - and fairly early in his training, - that harmfulness completely obliterates his function from his awareness. It will make him confused, fearful, angry and suspicious. It will make the Holy Spirit's lessons impossible to learn. Nor can God's Teacher be heard at all except by those who realize that harm can actually achieve nothing. No gain can come from it.
Therefore God's teachers are wholly gentle. They need the strength of gentleness, for it is in this that the function of salvation becomes easy. To those who would do harm it is impossible. To those to whom harm has no meaning it is merely natural. What choice but this has meaning to the sane? Who chooses hell when he perceives a way to Heaven? And who would choose the weakness that must come from harm in place of the unfailing, all-encompassing and limitless strength of gentleness? The might of God's teachers lies in their gentleness, for they have understood their evil thoughts came neither from God's Son nor his Creator. Thus did they join their thoughts with Him Who is their Source. And so their will, which always was His Own, is free to be itself.
Joy is the inevitable result of gentleness. Gentleness means that fear is now impossible, and what could come to interfere with joy? The open hands of gentleness are always filled. The gentle have no pain. They cannot suffer. Why would they not be joyous? They are sure they are beloved and must be safe. Joy goes with gentleness as surely as grief attends attack. God's teachers trust in Him. And they are sure His Teacher goes before them, making sure no harm can come to them. They hold His gifts and follow in His way, because God's Voice directs them in all things. Joy is their song of thanks. And Christ looks down on them in thanks as well. His need of them is just as great as theirs of Him. How joyous it is to share the purpose of salvation.
God's teachers have learned how to be simple. They have no dreams that need defense against the truth. They do not try to make themselves. Their joy comes from their understanding Who created them. And does what God created need defense? No-one can become an advanced teacher of God until he fully understands that defenses are but the foolish guardians of mad illusions. The more grotesque the dream, the fiercer and more powerful its defenses seem to be. Yet when the teacher of God finally agrees to look past them, he finds nothing was there. Slowly at first he lets himself be undeceived. But he learns faster as his trust increases. It is not danger that comes when defenses are laid down. It is safety. It is peace. It is joy. And it is God.
The term generosity has special meaning to the teacher of God. It is not the usual meaning of the word; in fact, it is a meaning that must be learned and learned very carefully. Like all the other attributes of God's teachers this one rests ultimately on trust, for without trust no-one can be generous in the true sense. To the world, generosity means "giving away" in the sense of "giving up." To the teachers of God, it means "giving away" in order to keep. This has been emphasized throughout the text and the workbook, but it is perhaps more alien to the thinking of the world than many other ideas in our curriculum. Its greater strangeness lies merely in the obviousness of its reversal of the world's thinking. In the clearest way possible and at the simplest of levels, the word means the exact opposite to the teachers of God and to the world.
The teacher of God is generous out of Self-interest. This does not refer, however, to the self the world speaks of. The teacher of God does not want anything he cannot give away, because he realizes it would be valueless to him by definition. What would he want it for? He could only lose because of it. He could not gain. Therefore he does not seek what only he could keep, because that is a guarantee of loss. He does not want to suffer. Why should he ensure himself pain? But he does want to keep for himself all things that are of God, and therefore for His Son. These are the things that belong to him. These he can give away in true generosity, protecting them forever for himself.
Those who are certain of the outcome can afford to wait, and wait without anxiety. Patience is natural to the teacher of God. All he sees is certain outcome, at a time perhaps unknown as yet, but not in doubt. The time will be as right as is the answer. And this is true for everything that happens now or in the future. The past as well held no mistakes; nothing that did not serve to benefit the world as well as him to whom it seemed to happen. Perhaps it was not understood at the time. Even so, the teacher of God is willing to reconsider all his past decisions, if they are causing pain to anyone. Patience is natural to those who trust. Sure of the ultimate interpretation of all things in time, no outcome already seen or yet to come can cause them fear.
The extent of the teacher of God's faithfulness is the measure of his advancement in the curriculum. Does he still select some aspects of his life to bring to his learning, while keeping others apart? If so, his advancement is limited and his trust not yet firmly established. Faithfulness is the teacher of God's trust in the Word of God to set all things right; not some, but all. Generally, his faithfulness begins by resting on just some problems, remaining carefully limited for a time. To give up all problems to one Answer is to reverse the thinking of the world entirely. And that alone is faithfulness. Nothing but that really deserves the name. Yet each degree, however small, is worth achieving. Readiness, as the text notes, is not mastery.
True faithfulness, however, does not deviate. Being consistent it is wholly honest. Being unswerving it is full of trust. Being based on fearlessness it is gentle. Being certain it is joyous, and being confident it is tolerant. Defenselessness attends it naturally, and joy is its condition. Faithfulness, then, combines in itself the other attributes of God's teachers. It implies acceptance of the Word of God and His definition of His Son. It is to Them that faithfulness in the true sense is always directed. Toward Them it looks, seeking until it finds. And having found, it rests in quiet certainty on That alone to which all faithfulness is due.
The centrality of open-mindedness, perhaps the last of the attributes the teacher of God acquires, is easily understood when its relation to forgiveness is recognized. Open-mindedness comes with lack of judgment. As judgment shuts the mind against God's Teacher, so open-mindedness invites Him to come in. As condemnation judges the Son of God as evil, so open-mindedness permits him to be judged by the Voice for God on His behalf. As the projection of guilt upon him would send him to hell, so open-mindedness lets Christ's image be projected on him. Only the open-minded can be at peace, for they alone see reason for it.
How do the open-minded forgive? They have let go all things that would prevent forgiveness. They have in truth abandoned the world, and let it be restored to them in newness and in joy so glorious they never could have conceived of such a change. Nothing is now as it was formerly. Nothing but sparkles now which seemed so dull and lifeless before. And above all are all things welcoming, for threat has gone. No clouds remain to hide the Face of Christ. Now is the goal achieved. Forgiveness is the final goal of the curriculum. It paves the way for what goes far beyond all learning. The curriculum makes no effort to exceed its legitimate goal. Forgiveness is its single aim, at which all learning ultimately converges. It is indeed enough.
You may have noticed that the list of attributes of God's teachers does not include those things which are the Son of God's inheritance. Terms like love, sinlessness, perfection, knowledge, and eternal truth do not appear in this context. They would be most inappropriate here. What God has given is so far beyond our curriculum that learning but disappears in its presence. Yet while its presence is obscured, the focus properly belongs on the curriculum. It is the function of God's teachers to bring true learning to the world. Properly speaking, it is unlearning that they bring, for that is "true learning" in the world. It is given to the teachers of God to bring the glad tidings of complete forgiveness to the world. Blessed indeed are they, for they are the Bringers of salvation.
After taking the first corrective step, i.e., "Knowing it IS fear," you might benefit temporarily by adding another next step BEFORE going on with the corrective process. Try saying to yourself that you MUST have willed not to love somehow or somewhere, or that fear which arises from behavior-will conflict could not have happened. Then follow previous instructions.
If you consider what the process really means, it is nothing more than a series of pragmatic steps in the larger process of accepting the Atonement as THE remedy. From this viewpoint, the steps can be reworded as follows:
1.) Know first this is fear.
2.) Fear arises from lack of love.
3.) The ONLY remedy for lack of love is perfect love.
4.) Perfect love IS the Atonement.
The final procedural step (3) is inherent in the last statement (4). We have emphasized that the miracle, or the EXPRESSION of Atonement, is always a sign of real respect from the worthy TO the worthy. This worth IS re-established by the Atonement.
It is obvious, then, that when you are afraid you have placed yourself in a position where you NEED Atonement BECAUSE you have DONE something loveless because you WILLED without love. This is precisely the situation for which the Atonement was offered. The need for the remedy inspired its CREATION.
As long as you recognize only the NEED for the remedy, you will remain fearful. However, as soon as you REMEDY it, you have also abolished the fear. This is how TRUE healing occurs.
Everyone experiences fear, and nobody enjoys it. Yet, it would take very little Right-thinking to know why it occurs. Neither you nor Bill have thought about it very much, either. ( I object at this point to the use of plural verb with a properly singular subject - - Helen Schucman - - and remember that last time in a very similar sentence, He said it correctly and I remembered it with real pleasure. This real grammatical error makes me suspicious of the genuineness of these notes. ANSWER: What it really shows is that YOU are not very receptive. The reason it came out that way, is because you are projecting (in the inappropriate way) your own anger, which has nothing to do with these notes. YOU made the error, because you are not feeling loving, so you want me to sound silly, so you won't have to pay attention. Actually, I am trying to get through against considerable opposition, because you are not very happy, and I wish you were. I thought I'd take a chance, even though you are so resistant, because I MIGHT be able to make you feel better. You may be unable not to attack at all, but do try to listen a little, too.)
Very few people appreciate the real power of the mind. Nobody remains fully aware of it all the time. This is inevitable in this world, because the human being has many things he must do, and cannot engage in constant thought-watching. However, if he hopes to spare himself from fear, there are some things he must realize, and realize them fully, at least some of the time.
The mind is a very powerful creator, and it never loses its creative force. It never sleeps. Every instant it is creating, and ALWAYS as you will. Many of your ordinary expressions reflect this. For example, when you say "don't give it a thought", you are implying that if you do not think about something, it will have no effect on you. This is true enough.
On the other hand, many other expressions are clear expressions of the prevailing LACK of awareness of thought-power. For example, you say, "just an idle thought", and mean that the thought has no effect. You also speak of some actions as "thoughtless", implying that if the person HAD thought, he would not have behaved as he did. You also use phrases like "thought provoking", which is bland enough, but the term "a provoking thought" means something quite different.
While expressions like "think big" give some recognition to the power of thought, they still come nowhere near the truth. You do not expect to grow when you say it, because you don't really believe it. It is hard to recognize that thought and belief combine into a power-surge that can literally move mountains.
It appears at first glance that to believe such power about yourself is merely arrogant, but that is not the real reason why you don't believe it.
People prefer to believe that their thoughts cannot exert real control because they are literally AFRAID of them. Therapists try to help people who are afraid of their own death wishes by depreciating the power of the wish. They even attempt to "free" the patient by persuading him that he can think whatever he wants, without ANY real effect at all.
There is a real dilemma here, which only the truly right-minded can escape. Death wishes do not kill in the physical sense, but they DO kill spiritually. ALL destructive thinking is dangerous. Given a death wish, a man has no choice except to ACT upon his thought, or behave CONTRARY TO it. He can thus choose ONLY between homicide and fear. (See previous notes on will conflicts.) (NOTE I avoided this term in the last series of notes intentionally, because it seemed too Rankian. Apparently, there was a reason why this word should have been used last time. It is used in this section for a very good reason.)
The other possibility is that he depreciates the power of his thought. This is the usual psychoanalytic approach. This DOES allay guilt, but at the cost of rendering thinking impotent. If you believe that what you think is ineffectual, you may cease to be overly afraid of it, but you are hardly likely to respect it, either. The world is full of endless examples of how man has depreciated himself because he is afraid of his own thoughts. In some forms of insanity, thoughts are glorified, but this is only because the underlying depreciation was too effective for tolerance.
The truth is that there ARE no "idle thoughts." ALL thinking produces form at some level. The reason why people are afraid of ESP, and so often react against it, is because they KNOW that thought can hurt them. Their OWN thoughts have made them vulnerable.
You and Bill, who complain all the time about fear, still persist in creating it most of the time. I told you last time that you cannot ask ME to release you from it, because I KNOW it does not exist. YOU don't. If I merely intervene between your thoughts and their results, I would be tampering with a basic law of cause and effect, in fact the most fundamental one there is in this world. I would hardly help if I depreciated the power of your own thinking. This would be in direct opposition to the purpose of this course.
It is certainly much more useful to remind you that you do not guard your thoughts at all carefully, except for a relatively small part of the day, and somewhat inconsistently even then. You may feel at this point that it would take a miracle to enable you to do this, which is perfectly true. Human beings are not used to miraculous thinking, but they CAN be TRAINED to think that way.
All miracle-workers HAVE to be trained that way. I have to be able to count on them. This means that I cannot allow them to leave their mind unguarded, or they will not be able to help me. Miracle-working entails a full realization of the power of thought, and real avoidance of miscreation. Otherwise, the miracle will be necessary to set the mind ITSELF straight, a circular process which would hardly foster the time-collapse for which the miracle was intended. Nor would it induce the healthy respect that every miracle-worker must have for true cause and effect.
Miracles cannot free the miracle-worker from fear. Both miracles AND fear come from his thoughts, and if he were not free to choose one, he would also not be free to choose the other. Remember, we said before that when electing one person, you reject another.
It is much the same in electing the miracle. By so doing, you HAVE rejected fear. Fear cannot assail unless it has been created. You and Bill have been afraid of God, of me, of yourselves, and of practically everyone you know at one time or another. This can only be because you have miscreated all of us, and believe in what you have created. (We spent a lot of time on this before, but it did not help very much.) You would never have done this if you were not afraid of your own thoughts. The vulnerable are essentially miscreators, because they misperceive Creation.
You and Bill are willing to accept primarily what does NOT change your minds too much, and leaves you free to leave them quite unguarded most of the time. You persist in believing that when you do not consciously watch your mind, it is unmindful.
It is time to consider the whole world of the unconscious, or unwatched mind. This will frighten you, because it is the source of fright. You may look at it as a new theory of basic conflict, if you wish, which will not be entirely an intellectual approach, because I doubt if the truth will escape you entirely.
The unwatched mind is responsible for the whole content of the unconscious, which lies above the miracle-level. All psychoanalytic theorists have made some contribution to the truth in this connection, but none of them has seen it in its true entirety. (The correct grammar here is a sign of your better cooperation. Thank you.) Jung's best contribution was an awareness of individual vs. collective unconscious levels. He also recognized the major place of the religious spirit in his schema. His archetypes were also meaningful concepts. But his major error lay in regarding the deepest level of the unconscious as shared in terms of CONTENT. The deepest level of the unconscious is shared as an ABILITY. As MIRACLE-MINDEDNESS, the content, (or the particular miracles which an individual happens to perform) does not matter at all. They will, in fact, be entirely different, because, since I direct them, I make a point of avoiding redundancy. Unless a miracle actually heals, it is not a miracle at all.
The content of the miracle-level is not recorded in the individual's unconscious, because if it were, it would not be automatic and involuntary, which we have said repeatedly it should be. However, the content IS a matter for the record, which is NOT within the individual himself.
All psychoanalysts made one common error, in that they attempted to uncover unconscious CONTENT. You cannot understand unconscious activity in these terms, because "content" is applicable ONLY to the more superficial unconscious levels to which the individual himself contributes. This is the level at which he can readily introduce fear, and usually does.
Freud was right in calling this level pre-conscious, and emphasizing that there is a fairly easy interchange between preconscious and conscious material. He was also right in regarding the censor as an agent for the protection of consciousness from fear. HIS major error lay in his insistence that this level is necessary at all in the psychic structure. If the psyche contains fearful levels from which it cannot escape without splitting, its integration is permanently threatened. It is essential not to control the fearful, but to ELIMINATE it.
Here, Rank's concept of the will was particularly good, except that he preferred to ally it only with man's own truly creative ability, but did not extend it to its proper union with God's. His "birth trauma", another valid idea, was also too limited, in that it did not refer to the Separation, which was really a FALSE idea of birth. Physical birth is not a trauma in itself. It can, however, remind the individual of the Separation, which was a very real cause of fear.
The idea of "will-THERAPY" was potentially a very powerful one, but Rank did not see its real potential because he himself used his mind partly to create a theory OF the mind, but also partly to attack Freud. His reactions to Freud stemmed from his own unfortunate acceptance of the deprivation-fallacy, which itself arose from the Separation. This led him to believe that his own mind-creation could stand only if the creation of another's fell. In consequence, his theory emphasized rather than minimized the two-edged nature of defenses. This is an outstanding characteristic of his concepts, because it was outstandingly true of him.
He also misinterpreted the birth-trauma in a way that made it inevitable for him to attempt a therapy whose goal was to ABOLISH FEAR. This is characteristic of all later theorists, who do not attempt, as Freud did, to split off the fear in his own form of therapy.
No one as yet has fully recognized either the therapeutic value of fear, or the only way in which it can be truly ended. When man miscreates, he IS in pain. The cause and effect principle here is temporarily a real expeditor. Actually, Cause is a term properly belonging to God, and Effect, which should also be capitalized, is HIS Sonship. This entails a set of cause and effect relationships which are totally different from those which man introduced into the Miscreation.
The fundamental opponents in the real basic conflict are Creation and miscreation. All fear is implicit in the second, just as all love is inherent in the first. Because of this difference, the basic conflict IS one between love and fear.
So much, then, for the true nature of the major opponents in the basic conflict. Since all such theories lead to a form of therapy in which a re-distribution of psychic energy results, it is necessary to consider OUR concept of libido next. In this respect, Freud was more accurate than his followers, who were essentially more wishful. Energy CAN emanate from both Creation AND miscreation, and the particular ratio between them which prevails at a given point in time DOES determine behavior AT that time. If miscreation did NOT engender energy in its own right, it would be unable to produce destructive behavior, which it very patently DOES.
Everything that man creates has energy because, like the Creation of God, they (it) come FROM energy, and are endowed by their creator with the power to create. Miscreation is still a genuine creative act in terms of the underlying IMPULSE, but NOT in terms of the CONTENT of the creation. This, however, does not deprive the creation of its OWN creative power. It DOES, however, GUARANTEE that the power will be misused, or USED FEARFULLY.
To deny this is merely the previously mentioned fallacy of depreciation. Although Freud made a number of fallacies of his own, he DID avoid this one in connection with libido. The later theorists denied the split-energy concept, not by attempting to heal it, but by re-interpreting it instead of redistributing it.
This placed them in the illogical position of assuming that the split which their therapies were intended to heal had not occurred. The result of this approach is essentially a form of hypnosis. This is quite different from Freud's approach, which merely ended in a deadlock.
A similar deadlock occurs when both the power of Creation and of miscreation coexist. This is experienced as conflict only because the individual feels AS IF both were occurring AT THE SAME LEVEL. He BELIEVES in what he has created in his own unconscious and he naturally believes it is real BECAUSE he has created it. He, thus, places himself in a position where the fearful becomes REAL.
Nothing but level-confusion can result as long as this belief is held in ANY form. Inappropriate denial and equally inappropriate identification of the REAL factors in the basic conflict will NOT solve the problem itself. The conflict CANNOT disappear until it is fully recognized that miscreation is NOT real, and therefore there IS no conflict. This entails a full realization of the basic fact that, although man has miscreated in a very real sense, he need neither continue to do so, nor to suffer from his past errors in this respect.
A REDISTRIBUTION of psychic energy, then, is NOT the solution. Both the idea that both kinds MUST exist, and the belief that ONE kind is amenable for use or misuse, are real distortions. The ONLY way is to STOP MISCREATING NOW, and accept the Atonement for miscreations of the past. Only this can re-establish true single-mindedness. The structure of the psyche, as you very correctly noted yourself, follows along the lines of the particular libido concept the theorist employs. (I still think it was the other way around - - Helen Schucman. Answer: This confusion arises out of the fact that you DID change the order - - several times in fact. Actually, it didn't matter, because the two concepts DO flow from each other. It was a TERRIFIC waste of time, and one in which I hardly care to become engaged myself. PLEASE!)
Freud's psyche was essentially a good and evil picture, with very heavy weight given to the evil. This is because every time I mentioned the Atonement to him, which was quite often, he responded by defending his theory more and more against it. This resulted in his increasingly strong attempts to make the illogical sound more and more logical.
I was very sorry about this, because his was a singularly good mind, and it was a shame to waste it. However, the major purpose of his incarnation was not neglected. He DID succeed in forcing recognition of the unconscious into man's calculations about himself, a step in the right direction which should not be minimized. Freud was one of the most religious men I have known recently. Unfortunately, he was so afraid of religion that the only way he could deal with it was to regard IT (not himself) as sick. This naturally prevented healing.
Freud's superego is a particularly interesting example of the real power of miscreation. It is noteworthy throughout the whole development of his theories that the superego never allied itself with freedom. The most it could do in this direction was to work out a painful truce in which both opponents LOST. This perception could not fail to force him to emphasize discontent in his view of civilization.
The Freudian id is really only the more superficial level of the unconscious, and not the deepest level at all. This, too, was inevitable, because Freud could not divorce miracles from magic. It was therefore his constant endeavor, (even preoccupation) to keep on thrusting more and more material between consciousness and the real deeper level of the unconscious, so that the latter became increasingly obscured. The result was a kind of bedlam, in which there was no order, no control, and no sense. This was exactly how he FELT about it.
The later theoretical switch to the primacy of anxiety was an interesting device intended to deny both the instinctive nature of destructiveness, and the force of the power of miscreation. By placing the emphasis on the RESULT, the generative nature of the power was minimized.
Destructive behavior IS instinctual. The instinct for creation is NOT obliterated in miscreation. That is why it is always invested with reality. *One of the chief ways in which man can correct his magic-miracle confusion is to remember that he did not create himself. He is apt to forget this when he becomes egocentric, and this places him in a position where belief in magic is virtually inevitable. His instincts for creation were given him by his own Creator, who was expressing the same instinct in His Creation. Since the creative ability rests solely in the mind, everything which man creates is necessarily instinctive.
(This goes after basic conflict theory.) (Dictated without notes by Helen Schucman)
We have already said that the basic conflict is one between love and fear, and that the proper organization of the psyche rests on a lack of level confusion. The section on psychic energy should be re-read very carefully, because it is particularly likely to be misinterpreted until this section is complete.
It has already been said that man CANNOT control fear, because he himself created it. His belief in it renders it out of his control by definition. For this reason, any attempt to resolve the basic conflict through the concept of mastery of fear is meaningless. In fact, it asserts the power of fear by the simple assumption that it need be mastered at all.
The essential resolution rests entirely on the mastery of love. In the interim, conflict is inevitable. The reason for this is the strangely illogical position in which man had placed himself. Since we have frequently emphasized that correction must be applied within the level that error occurs, it should be clear that the miracle MUST be illogical because its purpose is to correct the illogical and restore order.
Two concepts which CANNOT coexist are nothing and everything. To whatever extent one is believed in, the other HAS BEEN abolished. In the conflict, fear is really nothing, and love is really everything. (This recognition is really the basis for the castration complex.) This is because whenever light penetrates darkness, it DOES abolish it. The unwillingness to be seen, or submit error to light, is spuriously associated with active doing. In this incarnation, this can take the form of oedipal involvement and concomitant castration anxiety.
However, in more long range and meaningful terms, the oedipal complex is a miniature of the true Separation fear, and the castration complex is a way of denying that it ever occurred. Like all pseudo-solutions, this kind of distorted thinking is very creative, but false. The Separation HAS occurred. To deny this is merely to misuse denial. However, to concentrate on error is merely a further misuse of legitimate psychic mechanisms. The true corrective procedure, which has already been described as the proper use of the spiritual eye (or true vision), is to accept the error temporarily, BUT ONLY as an indication that IMMEDIATE correction is mandatory. This establishes a state of mind in which the Atonement can be accepted without delay.
It is worth repeating that ultimately there is no compromise possible between everything and nothing. The purpose of time is essentially a device by which all compromise in this respect can be abolished. It seems to be abolished by degrees precisely because time itself involves a concept of intervals which do not really exist. The faulty use of creation has made this necessary as a corrective device.
"And God so loved the world that He gave his only begotten Son so that whosoever believeth on Him shall not perish but have Eternal Life" needs only one slight correction to be entirely meaningful in this context. It should read "And God so loved the world that he gave it TO His only begotten Son." It should be noted that God HAS begotten only ONE Son. If you believe that all of the Souls that God created ARE His Sons, and if you also believe that the Sonship is One, then every Soul MUST be a Son of God, or an integral part of the Sonship. You do not find the concept that the whole is greater than its parts difficult to understand. You should therefore not have too great difficulty with this. The Sonship in its Oneness DOES transcend the sum of its parts. However, it loses this special state as long as any of its parts are missing. This is why the conflict cannot ultimately be resolved UNTIL all of the individual parts of the Sonship have returned. Only then, in the true sense, can the meaning of wholeness be understood.
The concept of minus numbers has always been regarded as a mathematical rather than an actual expedient. (This is a major limitation on mathematics as presently understood.) Any statement which implies degrees of difference in negation is essentially meaningless. What can replace this negative approach is a recognition of the fact that as long as one part (which is the same as a million or ten or eight thousand parts) of the Sonship is missing, it is NOT complete.
In the Divine psyche, the Father and the Holy Spirit are not incomplete at all. The Sonship has the unique faculty of believing in error, or incompleteness, if he so elects. However, it is quite apparent that so to elect IS to believe in the existence of nothingness. The correction of this error is the Atonement.
We have already briefly spoken about readiness. But there are some additional awarenesses which might be helpful. Readiness is nothing more than the prerequisite for accomplishment. The two should not be confused. As soon as a state of readiness occurs, there is always some will to accomplish, but this is by no means undivided. The state does not imply more than the potential for a shift of will. Confidence cannot develop fully until mastery has been accomplished. We began this section with an attempt to correct the fundamental human error that fear can be mastered. The Correction was that ONLY love can be mastered. When I told you that you were "ready for Revelation", I did not mean that you had in any way mastered this form of communication. However, you yourself attested to your readiness by insisting that I would not have said so if it had not been true. This IS an affirmation of readiness. Mastery of love necessarily involves a much more complete confidence in the ability than either of you has attained. But the readiness at least is an indication that you believe this is possible. This is only the beginning of confidence.
In case this be misunderstood as a statement that an enormous amount of time will be necessary between readiness and mastery, I would again remind you that time and space are under My control. Dictated without notes by Helen Schucman)
One of the chief ways in which man can correct his magic-miracle confusion is to remember that he did not create himself. He is apt to forget this when he becomes egocentric, and this places him in a position where belief in magic is virtually inevitable. His instincts for creation were given him by his own Creator, who was expressing the same instinct in His Creation. Since the creative ability rests solely in the mind, everything which man creates is necessarily instinctive.
It also follows that whatever he creates is real in his own eyes, but not necessarily in the sight of God. This basic distinction leads us directly into the real meaning of the Last Judgment. (I am aware of the fact that you would much rather continue with the parallels involved in other theories of basic conflict. However, this would merely be a delay which we will engage in only if you regard it as essential.)