Ego always wants what it doesn't want, and doesn't want what it wants, because it is a contradictory though system that makes no sense. It may say it does not want death, and does not want people to be dead, but it does.
So while it says it does not want death, does not want people (bodies) to die, does not want sickness etc, it simultaneously is believing in and wanting those things. It is simultaneously attracted to and repulsed by everything, which is part of the uncertainty of fear as well. Insanity is two-faced like this, it can't commit to any one thing fully.
So in our egos, in our false perceptions, our insane split minds, our belief in separation, we literally believe both that a) we do not want death to happen and b) we totally want it to happen. This has to be looked at and recognized. It does mean that if we "don't want death", we DO want it.
Adopting any attitude based on "it really happens" is wanting it, having already given it reality and truth and value. If you value it you make it real. If you value it you want it to happen and try to make it happen. To believe in death, which is not love, is murderous.
Making death unreal is the only way to not play the game and get out of the flip-flopping confusion of wanting it and not wanting it. It's like being addicted to something that hurts you. You hate it and love it at the same time, in a twisted sort of way.
While you might try to take a side, and side with the angle that you do NOT want a person to have died (a body identified person), the mere belief that they are a body and HAVE died IS a decision to join in false empathy and to therefore value death and WANT it to be real. This is why for example in ACIM Jesus says that we try to keep people in their bodies, held there by guilt.
"As long as you believe that, to be with a body, is companionship, you will be COMPELLED to attempt to keep your brother IN his body, HELD THERE BY GUILT." UrT15H12
Our world-driven body-based perspective that bodies are real people, and we do not want them leaving "this world" because that seems like an end from our point of view, is totally blind to the fact that we belong in another world, and coming HERE is death. Birth is death. And even coming into this world took place BECAUSE we wanted to believe in death and keep it.
Prisoners have gone into a prison and are so insane that they believe the prison in their home and they don't want to leave, and are kicking and screaming to stay in the prison, because they think that outside the prison walls is a prison, and that they are free right now in their cell. They have no idea how backwards their thinking is and do not even recognize a prison when they see one.v
So yes if you are "upset by" some body person dying, it does mean that you believe it is real, want it, are choosing it, are reinforcing it, are being murderous, and are participating in trying to keep the person in a state of death. You'd rather they be suffering and dying than alive in God. Whether your ego likes to hear this or not is another matter, but we have to be honest and willing to look at it if we want salvation.
Being in grief, the grief simultaneously is a reaction that seems to say "I care greatly about this person and now they've been destroyed and I feel bad about that because I don't want it" .... at the same time as ..... "I totally want to believe they're dead and I'll happily bargain that they come back into their body and stay in a body forever in my little prison world and die along with me."
So then you discover that the grief is not just "pure grief" or purely justified or purely innocent or purely anything. It's not a whole story. It's a tainted mix of ego reaction and a sort of fake remorse masquerading as caring and feeling a loss, much like what we do in guilt. The loss is a lie because if the mind believes there is a loss it is choosing it and wants it. All emotions are caused by the mind choosing to feel what it wants.
"No one can suffer loss unless it be his own decision. No one suffers pain except his choice elects this state for him. No one can grieve nor fear nor think him sick unless these are the outcomes that he wants, and no one dies without his own consent. Nothing occurs but represents your wish, and nothing is omitted that you choose. Here is your world, complete in all details. Here is its whole reality for you. And it is only here salvation is." UrW152L1
We do have secret ulterior and selfish motives. We want them back because WE feel deprived. Our egos want to keep people in bodies forever and keep destroying them forever. A living death, followed by the death of non-life. Just recycling around over and over again, but never waking up from it. We can even say that yes it is selfish to grieve, it's always about a sense of what we want, what we have lost, how we feel hurt by what someone has done, anger at someone's leaving, as if their death attacked us. It's not easy to admit to how unforgiving this viewpoint is.
Remember that nothing real can be threatened. If something seems to have been threatened it cannot have been real. We believe it was real, which is a mistake. Believing a person is a body and that the body and world are real is a mistake. When the body, like a chunk of reality, goes away, we are forced into an experience of having lost a part of reality itself, as if part of God is dead. That MUST cause a sense of loss. It's not based on a real truth, but it's based on a perceived truth, and can produce horrendously deep despair.
But the despair is a lie. It's fake. It seems justified and understandable and common ("normal") and so on, but it is not really natural under God's laws. If nothing real can ever die, which is true, then there can BE no reason for despair. And the despair must be a smokescreen to hide a wish for death to be real, and for God's truth to not be true.
Grief isn't just grief, it's a mask used to cover up attack. Just as the "face of innocence", which sees itself as unfairly treated and unwillingly caused to lose something it values, secretly hides a vicious special hatred and a desire to attack and destroy. The victimy little "poor me" of the suffering grieving self is essentially an attempt to enter into the perceived death and join with it and be one with it, such as to become dead also.
This is why in grieving we are not really living, and people have a really hard time returning to life. I might feel grief still but at the same time that means I am believing in death and not life. It means I'm trying to join with the death and die along with it. That's not living. Eventually the sympathetic "part of me has died" game has to be given up and we have to RESURRECT back to a firm commitment to immortality and eternal life. God does not will that we suffer.
Yes it is very very very hard and deep and horrible to go through grief, but grief is not grief. Nor is the only way out to "go through it". It is deception. And no matter how long it takes or how quickly, we are asked to rise up out of it (the battlefield) into the light where loss is impossible and we can be only happy. We do not escape death by dying, we escape it through the light of truth.
The end of grief is the end of death. How much suffering is enough before we will choose again for a better way?
"Loss is not loss when properly perceived. Pain is impossible. There is no grief with any cause at all and suffering of any kind is nothing but a dream. Such is the truth, at first to be but said, and then repeated many times, and next to be accepted as but partly true, with many reservations, then to be considered seriously more and more, and finally accepted as the truth. I can elect to change all thoughts that hurt. And I would go beyond the words today, go past all reservations, and arrive at full acceptance of the truth in them." W248
"For what would be the use of pain to me; what purpose would my suffering fulfill; and how would grief and loss avail me, if insanity departs from me today, and I accept my holiness instead?" W285 "Who could despair when perfect joy is yours, available to all as remedy for grief and misery, all sense of loss, and for complete escape from sin and guilt?" UrW165L5
"Forgiveness IS your peace, for herein lies the end of separation, and the dream of danger and destruction, sin and death; of madness and of murder, grief and loss." UrT29G1
"He laughs as well at pain and loss, at sickness and at grief, at poverty, starvation and at death. He recognizes sacrifice remains the one idea that stands behind them all, and in his gentle laughter are they healed." UrW187:6
"The way is not hard, but it IS very different. Yours is the way of pain, of which God knows nothing. THAT way is hard indeed, and very lonely. Fear and grief are your guests, and they go with you, and abide with you on the way. But the dark journey is not the way of God's Son. " UrT10D4
"Release the future. For the past is gone, and what is present, freed from its bequest of grief and misery, of pain and loss, becomes the instant in which time escapes the bondage of illusions where it runs its pitiless, inevitable course." UrW195L5
"Unshaken does the Holy Spirit look on what you see; on sin and pain and death, on grief and separation and on loss. Yet does He know one thing must still be true; God still is Love, and this is not His Will." UrW95L5 "If you have the gift of everything can loss be real? Can pain be part of peace, or grief of joy? UrW155L2
"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." UrM5B5
"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. UrM5F1
I have been noticing in myself lately that I keep being judgemental. My thoughts feel like judgements. Even just basic thoughts of "what something is" feels like a judgement. I wondered to myself why I seem to be judging all the time. I hadn't realized just how judgmental I seem to be all the time.
This could be in the form of just having some opinion about everything. It didn't even necessarily need to be in terms of anger or projecting blame, just a kind of incessant "believing I know". Just constantly and consistently labelling everything in terms of what I believe it means.
I would just keep labeling everything in course terms. "That's an illusion", "They're level confused", "This is unreal", etc. I seemed to be just using the whole course to add a layer of naming and shaming to everything I was aware of.
I noticed also that I couldn't seemingly just look at something without "coursifying it". I couldn't just enjoy something or do normal activities without having to have an ACIM commentary running alongside it. Just constantly trying to "counteract" the world and everything I see with statements, trying to deny it, trying to change it, trying to push it away.
This also seems to be tied into a general sense of unhappiness about everything. My ego would sometimes really flare up with attack thoughts which clearly were attempts to increase separation. It increased a sense of being alone, and further justified a sort of seeming "bitterness" about the world. It kind of felt like kind of slipping down further into hell rather than rising out of it.
I also have been growing weary of ACIM, quite honestly. I've chewed on its words and metaphysics and have written about it to such an extent that I was becoming tired of it. Tired of thinking about it. Like I'd done it all and seen it all and there was nothing left to figure out. As if figuring it out, or understanding it, was the whole point.
I wanted some kind of more direct, simplified experience. Something more practical that works. Something more direct, that didn't have a layer of interpretation or second-hand thinking alongside it. I didn't want more affirmations or course statements flying around in my mind. I didn't want just another commentary or people just parroting the course's words as if knowing what it means. I and I didn't want to keep doing forgiveness on the basis of some bunch of statements, trying to use words to fend off ego attacks.
I had to step away from all this for a bit to just settle down and get a sense of something more basic and simple and fundamental. And this is when I started opening up to wanting the Holy Spirit to inform me of a better way. I wanted to see things how he sees things and to join with him more, to just very simply take some small little step that would be enough to fix my mind without all the psychobabble. Some kind of simple something I could just "do" that would produce a happier experience without all the course crap alongside it.
I saw that having conversations about the course just wasn't really working. Everyone's just talking about it. We use its statements as if they are magic wands. But I wasn't seeing a satisfying effect from this. Just figuring out what it means and repeating its words didn't do much. I didn't want to be just another parrot regurgitating the same stuff while staying entirely confined in this same "way" of trying to apply it. I wanted something much closer to my being, that I didn't have to think about. Something much more basic and intimate that I could "live" without mental gymnastics.
This is when I started to discover that I was in general laying an entire interpretation of everything on top of it. This interpretation was based on my thinking that I knew what things were. An attempt to understand it. I saw that I was giving everything meaning through this interpretation. I was deciding that things sucked or were negative and was then reacting to my own decision as to what I thought it was. My interpretation of everything was being mistaken for the thing itself.
So then I considered the fact that every single time that I was less than happy in any way, it was a part of this "way" that I was interpreting. I was filtering or translating or changing, twisting, whatever was "out there", into some kind of decided-upon "version" that I was then experiencing as my "perception of it". Because if you remember, "perception is a result not a cause" and "projection makes perception".
It's really what I project that produces perceptual issues. If I perceived a result or conclusion of "unhappy", I must have projected and wanted that. If I was interpreting that something happening "meant" that I should be afraid, I must've decided that it meant this. I gave it this meaning. And this meaning changed my perception and produces "experiences" or effects which were generally unpleasant.
In the truest sense, I was doing this to myself, as in the secret of salvation, because it was this whole "layer" of interpretation, coming in between me and the world so to speak, that was responsible for causing my "experience" of the world to be faulty. I was willing to consider that any time I was not happy I MUST have mis-interpreted and had come up with some kind of MISTAKEN opiniion about what it MEANS.
I had to be willing to recognize that it was my chosen interpretation that was entirely responsible for the "effects" of that interpretation upon myself, the seeming ego reactions or fears or upset emotions or any kind of annoyance or disturbance. All of my suffering was really rooted in that layer of interpreting, NOT in what lied "beyond it" as the world. And that meant that I was making a lot of mistaken interpretations, resulting in a lot of unhappiness.
Light a light-switch, I then found that simply by recognizing I had made an interpretation, and just being willing to admit that it was the entire reason why I was not happy, my mind would become open to just "letting that interpretation go." I didn't seem to have to do anything else for this to happen. As they say, "illusions recognized must disappear." My interpretation IS the illusion. It was a way of turning "reality" into something it's not. Just recognizing it as an illusory, self-made, made-up, filtered "view", was enough to make it disappear.
As soon as it would just disappear, immediately my mind would light up with light and happiness. It would seem as though a higher me, rooted in the "back" of my mind, would suddenly shine outward. It was as if secretly behind all my ego upset sense of self, there was this higher me that was just always happy and filled with light and wasn't taking anything seriously. It seemed to already be there. I didn't invent it myself. Perhaps this was the real me.
This has started a revolution in my mind and in my outlook and in my way of experiencing the world. It isn't a forgiveness based on some kind of long-winded, elaborate story that I have to tell myself, trying to deprogram myself, trying to counteract perceived problems with a long litany of affirmative statements, or trying to remember course principles, or trying to grasp at straws to make it go away.
It was very very simple. It was much more a sort of change in how I EXPERIENCE what's going on. And that was far more immediate. More like just a kind of attitude change. Not something "thought about", or arrived at through understanding, or made out of complicated metaphysics, or logically deduced. It was a kind of forgiveness that was just a much more intimate matter of psychological engagement.
Either I was interpreting or I wasn't. Either I had chosen to invent some kind of "meaning" for something, or I had let it go. Either I was filtering and believing I knew what something was, or I was just willing to stop doing it. It wasn't a matter of replacing it with something or justifying it or explaining it or writing a book about it. It was kind of like just stepping back. Getting out of my analysis. Stopping my self-made attempt to determine what something is.
The bizarre thing is just how effortless it is and how immediately a whole world of low-level ego experience, suffering, upset and darkness, is immediately overruled by a much much higher bright light of happiness and lightness.
It almost seems wrong, in that the light-heartedness of it doesn't even seem to care to "address"the many doubts and fears and concerns that the ego had. It just sort of leaps above it and pays no attention to it. Like, who would have thought THAT would be a solution? Not to change the ego but to just get OUT of it? To just leave the desert without even dealing with all the many loose ends and questioning fears.
I think for a ton of years now I've generally been locked into the ego mind. Regardless of how lofty my thoughts have been, and regardless of efforts to forgive. It's always still been accompanied by ego feelings, upsets, emotions, fears, reactions, ego rebounds.
I was just kind of getting fed up with the fact that every time I tried to do anything with the course, it ALWAYS had a stupid ego rebound afterwards. Catharsis, release, upset emotions, fear reactions etc. It was just so annoying. I was kind of getting tired of the course in this sense because I couldn't seem to do any of it without having this sense of ... I just don't want to do this. My ego self or whatever just is wired against God and does not want to wake up, and can't. "I", mixed up in that sense of lower-suffering-self, couldn't stop being the way it was.
So there's been this tug of war between the part of mind that just basically couldn't care less about the course and just wants to live a normal life in a body, versus this constant barrage of attempts to awaken to some kind of higher life and perspective that's totally incompatible. The contrast between the two was becoming very acute and I couldn't find a way to satisfy both. I had to even take a break from ACIM for a while and just be in "my ego" to just be normal and stop hitting it over the head with a hammer of spirituality.
But I think what's come out of that now is this very very unexpected movement in which I let the ego stuff remain ego and just seem to step outside of it. It's quite odd. Because I now see that within myself there's this sort of self-contained internal bubble of my suffering self, complete with all the ego emotions and upsets, which is generally most of the time unhappy, riddled with fears and grief and uncertainty and so on. And it seems like this is all within my body. And then somehow there's this higher me that is totally outside of all that, shining a light from a vantage point of not even trying to understand or interpret anything.
It has raised questions of, who even am I. What aspects of myself or of my experience actually is "the ego" and should be something to "get rid of", versus what aspects of this is actually a permanent part of my true nature? Are my emotional reactions just an ego thing? Is this sense of "me suffering" the ego? In particular, where do I draw the line?
But I'm finding that maybe I don't actually have to answer that in terms of a description of it. Because what I seem to be realizing is that ALL of that internal seeming "struggling self" is entirely sort of the "byproduct" of this whole "thinking I know" thing. This whole interpretation of everything. Having a judgement about what everything is. Labelling everything in course terms. Trying to describe everything in explicit detail.
That whole approach of trying to "understand" the world and everything in my experience, is precicely what CAUSES all of the suffering. It's as if, when I try to interpret "reality", it produces generally negative forms of consequence, in a cause-effect kind of way. And the outcome of that is what we might call "the ego" in me. It's this collection of reactions, emotions, upsets, perceived threats, fears, guilts, etc... which all seem to revolve around victimhood and being at the effect of something. That all seems to actually be the END RESULT OF, my minds attempts to INTERPRET reality.
So I put out some kind of negative faulty mistaken interpretation or effort to understand what something is, this results in a false perception, which in turn results in a bunch of suffering, which in turn assembles as a collection of unhappy elements that bundle together as an "ego experience". And that ego experience seems like it's somewhat outside of me. And when my mind is going there, it seems that I am the one having this experience, that my identity IS the suffering, that I AM the upset and the unhappiness. And that anchors and confines and limits my whole awareness INSIDE OF that whole viewpoint.
So if my view is so narrow and limited and false, producing heavy false dark perceptions, then my whole sense of self seems to become imprisoned and confined, alone and afraid, small and weak and vulnerable. It seems like my entire life has been spent accumulating sufferings in this little internal storehouse, surrounding and forming this confused and separated-off sense of self or of "my experience" of life. All gathered up in a ball, even which seems to be housed within my body and especially within the "emotional center" in the stomache area.
If this ENTIRE experience of life is the end RESULT, ie perceptual consequence of, the various mistaken MEANINGS that I keep putting onto things, then it stands to reason (lol) that if I fundamentally CHANGE my entire approach and alter the process of "giving meaning", then it's going to totally override that ENTIRE realm of expeirence.
It's going to basically switch off the ego experience, it's going to totally override all the upsets and reactions, all the unhappy emotions etc. Because it was as though, all along, all this time, ALL of my sufferings have been the RESULT of the meaning that I'VE been giving to everything.
I've become very good at describing things, explainig things, analyzing the world, picking apart illusions, labelling stuff, counter-attacking attacks, and generally just reacting to MY OWN decisions. And suddenly I seem to be embarking on an entirely different ballgame. I guess it can be described as moving above the battlefield in a way. It's like a HUGE stepping back and just stopping trying to fucking figure everything out. Not just because it can't be figured out but because the act of trying to do so is BLOCKING me. It shuts down my light and decreases my awareness and turns me into a judger.
So now for me, this whole course thing, it's turning into something very very simplified. It's just some basic sort of flip of the switch thing, between whether I want to carry on with my faulty judgements/interpretations/translations of what's going on, or whether I want to just let those go.
As I let them go, it's like a huge cloud of psychological blockage is lifted away. A bright HAPPY light switches on out of nowhere, as if I'm getting back in touch with the REAL me that is in the back of all this, and has been there all along covered up by all the mental distortions. It immediately feels remarkably happy and light, regardless of how heavy and dark the ego experience was "before" I stepped out of it.
What the ego is, I think it really is just the "effects" that are produced when we try to "narrow" (Jesus interjected) reality down to being this or that, to describe it, to judge it, to assess or evaluate what stuff "is". The labels and meanings we keep trying to give things. And then mistakedly confusing that effort for reality, believing that reality now inherently IS the meaning that WE decided it has. That produces all the ego reactions, all suffering, all unhappiness and dissatisfaction.
When we stop producing these illusions of interpreation, trying to think we know what things are, trying to understand the ego and the world, trying to filter what's happening, trying to insist that something is what we think it is, trying to be right about our labels and projections, all that just immediately switches off the "ego effect" and puts our mind back in touch with cause.
We settle back into reality, we return to our baseline, we get back in touch with who we are BEHIND all these layers of interpretation, and the clouds part and the light comes shining forth. And it feels SO much happier than the deluge of suffering that ALL interpretations produce.
So it's not a matter of trying to get "that ego" to change and grow and wake up and become spiritual, the ego is just the result of "shutting down". If we are to "open up" we have to be willing to actually be open all the time. Because any time we judge or label or describe or analyze or think we know about or seem certain of what stuff is or means, we are actually narrowing and closing down, casting anchors into the wind. And that just diminishes our light and makes us feel dark and alone and afraid.
We step out of the ego by stepping into the light of "not knowing", of forgetting what you taught yourself, or letting go of thinking you know, and of learning NOT to try interpreting anything. When you stop projecting your made-up meanings onto everything, you leave an open space for the Holy Spirit and God to project THEIR meaning instead, in the emptiness that you've left there. In the space you've provided for light to shine through you. Really it's more like, getting out of your own way.
I am finding this is what forgiveness means to me now. It's the simple movement away from having made the mistake of deciding what something must mean, which is pretty much always in error and leads to suffering, and just being willing to not do that. My own meanings are what blocks my sight. My own judgements of reality are what keeps reality from me. This is how we undo perception itself, by undoing the basis for judgement. And it takes no more than a slight willingness to recognize my self-inflicted suffering is coming from my self-imposed meanings, to let them disappear to reveal the light within.
Yesterday I saw for the first time, myself just pivoting differently, in a situation where someone had clearly "done something wrong", breaking some rules. I could've "held it against" the person, and yet somehow I remembered that this entire experience of it being "wrong" or sinful was a meaning I was giving it, and as I stepped back from that I found myself expressing that the person was still lovable regardless of this mistake, and it was only a mistake. It was as kind of "experiential forgiveness", so basic and simple, a psychological act of just "withholding judgement" in a way, that I felt it produced some kind of miraculous effects afterwards. And it felt good.
Ultimately it all boils down to the simple idea that we have en experiential realitionship with truth and reality, and we are either going to be fully open it and let it be what it is without trying to define it, or we're going to narrow our perception and lay judgements and labels on it, trying to dissect it. And as soon as we do that we will shut down our light and go into darkness (ego). If we want light and happiness, we have to learn to just accept reality in the fullness of "what is" (not the world as such), by not "having an opinion about it". Not laying a meaning on it. So that the light can fully shine and illuminate our happiness.
"Forgiveness, on the other hand, is still, and quietly does nothing. It offends no aspect of reality, ****nor seeks to twist it to appearance that it likes.**** It merely looks and waits and judges not. ****He who would not forgive must judge****, for he must justify his failure to forgive. But he who would forgive himself must ****learn to welcome truth exactly as it is.****"
"If you could accept the world as meaningless and ***let the truth be written upon it for you****, it would make you indescribably happy." "In the world you, can become a spotless mirror, in which the holiness of your Creator shines forth from you, to all around you. You can REFLECT HEAVEN here. But no reflections of the images of other gods must dim the mirror that would hold God's reflection in it. Earth can reflect Heaven or hell; God or the ego. You need but leave the mirror clean, and clear of all the images of hidden darkness you have drawn upon it. God will shine upon it of Himself. Only the clear reflection OF Himself can BE perceived upon it. Reflections are seen in light. In darkness, they are obscure, and their meaning seems to lie only in shifting interpretations, rather than in themselves."
"The reflection of God NEEDS no interpretation. IT IS CLEAR. Clear but the mirror, and the message which shines forth from what the mirror holds out for everyone to see, NO-ONE will fail to understand. It is the message that the Holy Spirit is holding to the mirror that is in HIM. He recognizes it, because he has been taught his NEED for it, but knows not where to look to FIND it. Let him, then, see it in YOU, and share it WITH you. Could you but realize, for a single instant, the power of healing that the reflection of God, shining in YOU, can bring to all the world, you COULD not wait to make the mirror of your mind clean, to receive the image of the Holiness that heals the world."
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.