DAILY LESSON

 

L e s s o n  20 

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¹We have been quite casual about our practice periods thus far. There has been virtually no attempt to direct the time for undertaking them, minimal effort has been required, and not even active cooperation and interest have been asked. This casual approach has been intentional and very carefully planned. We have not lost sight of the crucial importance of the reversal of your thinking. The salvation of the world depends on it. Yet you will not see if you regard yourself as being coerced and if you give in to resentment and opposition. 

²This is our first attempt to introduce structure. Do not misconstrue it as an effort to exert force or pressure. You want salvation. You want to be happy. You want peace. You do not have them now because your mind is totally undisciplined, and you cannot distinguish between joy and sorrow, pleasure and pain, love and fear. You are now learning how to tell them apart. And great indeed will be your reward. 

³Your decision to see is all that vision requires. What you want is yours. Do not mistake the little effort that is asked of you for a sign that our goal is of little worth. Can the salvation of the world be a trivial purpose? And can the world be saved if you are not? God has one Son, and he is the resurrection and the life. His will is done because all power is given him in Heaven and on earth. In your determination to see is vision given you. 

⁴The exercises for today consist in reminding yourselves throughout the day that you want to see. Today's idea also tacitly implies the recognition that you do not see now. Therefore, as you repeat the idea, you are stating that you are determined to change your present state for a better one, and one you really want. 

⁵Repeat today's idea slowly and positively at least twice an hour today, attempting to do so every half hour. Do not be distressed if you forget to do so, but make a real effort to remember. The extra repetitions should be applied to any situation, person, or event which upsets you. You can see them differently, and you will. What you desire, you will see. Such is the real law of cause and effect as it operates in the world.   

ACIM Edmonton - Sarah's Reflections 

 LESSON 20

How much do I want to see? What is my reluctance about? To see is to have vision which means we let go of judgment. But judgment is what keeps our specialness in place. It is what keeps us feeling superior; it is what keeps us invested in thinking we know. I was watching the news about the captain of the cruise ship who is being vilified for leaving his passengers aboard as he made his escape. How easy these kinds of situations are for us to judge. But that judgment costs us vision. It costs us our peace, our joy and our happiness. We don't see the connection between holding onto judgment and loss of peace and happiness but Jesus is showing us what we can't see. He is motivating us to learn what he is teaching so that the pain of guilt that we experience can be seen for what it is.

When we come to this place where we begin to recognize that something is missing in our lives, we become more willing to let go of what we think we know and open to the message of these lessons that Jesus brings to us daily. We may have achieved our dreams and goals in the world but still have a sense of lack of fulfillment. Or perhaps we came to the course because nothing we have tried has worked. It does not matter the motivation has been.  What matters is that we are now more willing to see where this path leads us. In other words, we are developing some trust that perhaps where Jesus is leading us is a better place than where our lives have taken us up to now.  We are still defended against the truth which is why Jesus is so gentle with us. He says he does not want to coerce or convince us, only to show us how unhappy we are and that there is another way available that brings great peace and joy. No, we may not yet be convinced but more willing to try on the possibility that he has something better in store for us if we follow his teachings.

Some of us have been spiritual seekers for a long time and gone through a variety of approaches in seeking enlightenment. Yet in spite of this desire for awakening, we come up against a   resistance that shows up in various was. Examples of this may include when we try to do the lessons regularly but 'forget'; we drag our feet about doing the practice;   we actively rebel against the thoughts put forward;   we get sleepy or hungry when we try to do the reading. There are many ways that the ego keeps us distracted. "Your willingness to learn of Him depends on your willingness to question everything you learned of yourself, for you, who learned amiss, should not be your own teacher". (Chapter 11.VIII.3) And later in this section he says "You may complain that this course is not sufficiently specific for you to understand to use. Yet perhaps you have not done what if specifically advocates. This is not a course in the play of ideas, but in their practical application."

The issue is that we still want to be right about our perceptions and we still want to put the blame on others for our circumstances. We also still think we know what our needs and requirements are for our own happiness. There are times when we ask for guidance but often we rely on our own decisions. We still look outside of ourselves for fulfillment of our needs. We say we want happiness and peace of mind, but we have defined how that should look. And it is often about getting something from someone through our special relationships. We are very defended against looking at how we play all of this out but Jesus lays out for us the process and now is asking that we look at how invested we are in not wanting to see. These are the blocks that the course continually talks about that keep us from the love that we say we want. It requires getting very honest with ourselves. 

So while we may agree that we want enlightenment, obviously if we don't have it, it is because our determination may not yet be sufficiently strong. "Your decision to see is all that vision requires. What you want is yours". (3.1-2) We want other things besides our awakening. Our ego is still very much at the forefront. And our minds resist structure. We do not like being told what to do, no matter how gently Jesus guides us in this process and never forces us in any way or coerces our practice.

You will notice that in the first nineteen lessons he has been so careful not to push us in our practice but simply to invite. Now he tells us that this is what we really want because we want to be happy. If we regard ourselves as being coerced, then the resistance will show up as "resentment and opposition". That is why the workbook approaches structure with great care and caution. As par. 2 says "this is our first attempt to introduce structure". But we are not to misconstrue this as "an effort to exert force or pressure". He is reminding us that this isn't about making us do something against our will but that indeed it is our will to be happy. And he knows that getting in line with God's Will is the only way we can ever be happy because this is our true will. He knows, as we increasingly can see for ourselves, that what we think brings us happiness, has never worked except perhaps temporarily. It is just fleeting happiness which we can't even distinguish from pain.

We may feel great pleasure at getting a new job, new car, new relationship, coming into lots of money, going off on a wonderful trip, or any number of things that the world defines as pleasurable rewards. Yet this lesson says that we really can't distinguish between "joy and sorrow, pleasure and pain, love and fear".(2.6)  That certainly makes me sit up and take notice because I think I do know the difference. But remember there is no better or worse in the illusion. There is no hierarchy of differences. All illusion is about fear. All illusion is just our way of keeping ourselves from the truth. It is one big distraction that the ego has offered to keep us in the dark and give us small scraps of presumed happiness in an ever-changing, shifting pattern of events, that we try desperately to manage but mostly feel at the mercy of events not in our control. If we really believed that through application of this teaching we would experience  total release from fear and real joy, that would certainly enhance our motivation to want to see.

We are being encouraged to see that there is great reward in doing this mind training and all that is required is our "decision to see"(3.1) He will do the rest. The effort asked of us is really minimal as we are just being gently encouraged to do the practice only as long as we don't experience strain. How much do you want the result? The goal is indeed awesome. It is about our salvation. It is about restoring our true power in our awareness. It is about waking up. It is about the determination to have vision restored to us.  

"Can the salvation of the world be a trivial purpose?   And can the world be saved if you are not?  God has one Son, and he is the resurrection and the life. His will is done because all power is given him in Heaven and on earth.  In your determination to see is vision given you. (3.4-8) Jesus wants us to understand that while he was identified as the one Son of God, we are the same as him. We can do whatever he could do. We are the resurrection and the life. All power is given unto us. We can't even change that about ourselves. We can only be unaware that this is so. When vision is restored to us through our practice of these teachings, then our awareness of this power will return to our minds. The world is not external to our minds and therefore all that Jesus is talking about here is that the world is seen differently when our thoughts are changed about it.

The practice requirements are now increased to repeating the idea at least twice in an hour, attempting to do so every half hour. At the end of the day, we can see how this went. While we are encouraged to make a real effort to remember, we are asked not to kick ourselves if we don't.

We can be firm with ourselves in the practicing of these lessons, yet gentle. There is no benefit in crucifying ourselves. That is just another ego ploy to increase our guilt. So if you forget, just pick up on it again without berating yourself. Just notice that you are forgetting and that your determination is not yet strong.

So let's look at the practice instructions. We repeat the idea "slowly and positively" (5:1), remembering that we are determined to exchange our present state for one we really want. So it is not just about saying the words but letting them really take on a powerful meaning and affirming that this will bring about our happiness. And we are asked to make a real effort to remember. So how do we do that? Remembering this lesson every half hour will take   commitment.  Think about what will help you to remember. But whatever you do, don't make yourself guilty and upset if you miss doing the practice. Just notice your resistance and start again. "Do not be distressed if you forget to do so, but make a real effort to remember" (5.2)

And whenever you are tempted to get upset with any person, situation or event in your day, you can apply this lesson. Any judgment that you are making about anything or anyone can change if you are willing to look at your judgment and let it go.  When any situation is seen with vision we see only a call for love and understanding. I noticed last night when I watched the movie "Atonement" where a 13-year-old girl sees something she misunderstands, tells a lie and destroys all possibility of happiness in three lives, including her own. Her lie has devastating results and it is easy to want to judge her and think that events such as this, that lead to such devastating results, are unforgiveable, especially when the girl apparently had full knowledge of what she did. It was another opportunity to watch my judgments and look at any resistance to my determination to see beyond what seems so apparent to the ego which is that the girl is guilty. Yes, in the illusion events have painful consequences. But nothing in the illusion is real. I reminded myself that my judgments are keeping me in hell.   Jesus is clear that "What you desire you will see. Such is the real law of cause and effect as it operates in the world". (5.5-6) In other words when I accept that I made a judgment to see someone guilty it is because that is what I wanted to see. The cause is in my mind. I see in the world what I first chose to see because I still want to see guilt outside of my own mind.   

Thus we are asked to use every opportunity to watch our minds and remind ourselves today that "I am determined to see".

Love and blessings, Sarah 

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Quotes in this article are from Foundation for Inner Peace edition; To locate the same quotes in the 'Original Edition', use this link:  http://www.jcim.net/acim_us/Acim.php    

A Course in Miracles   
TEXT 

Chapter Two

The Illusion of Separation

III. Healing as Release from Fear

continued

⁶¹ It is essential to remember that only the mind can create. Implicit in this is the corollary that correction belongs at the thought level. To repeat an earlier statement and to extend it somewhat, the Soul is already perfect and therefore does not require correction. The body does not really exist except as a learning device for the mind. This learning device is not subject to errors of its own because it was created but is not creating. It should be obvious, then, that correcting the creator or inducing it to give up its miscreations is the only application of creative ability which is truly meaningful.

⁶² Magic is essentially mindless or the miscreative use of the mind. Physical medications are forms of "spells." Those who are afraid to use the mind to heal should not attempt to do so. The very fact that they are afraid has made them vulnerable to miscreation. They are therefore likely to misunderstand any healing they might induce and, because egocentricity and fear usually occur together, may be unable to accept the real Source of the healing. Under these conditions, it is safer for them to rely temporarily on physical healing devices because they cannot misperceive them as their own creations. As long as their sense of vulnerability persists, they should be preserved from even attempting miracles.

⁶³ We have already said that the miracle is an expression of miracle-mindedness. Miracle-mindedness merely means right-mindedness in the sense that we are now using it. The right-minded neither exalt nor depreciate the mind of the miracle worker or the miracle receiver. However, as a creative act, the miracle need not await the right-mindedness of the receiver. In fact, its purpose is to restore him to his right mind. It is essential, however, that the miracle worker be in his right mind or he will be unable to reestablish right-mindedness in someone else.

⁶⁴ The healer who relies on his own readiness is endangering his understanding. He is perfectly safe as long as he is completely unconcerned about his readiness but maintains a consistent trust in mine. If your miracle working propensities are not functioning properly, it is always because fear has intruded on your right-mindedness and has literally upset it (or turned it upside-down). All forms of not-right-mindedness are the result of refusal to accept the Atonement for yourself. If the miracle worker does accept it, he places himself in a position to recognize that those who need to be healed are simply those who have not realized that right-mindedness is healing.

⁶⁵ The sole responsibility of the miracle worker is to accept the Atonement for himself. This means that he recognizes that mind is the only creative level and that its errors are healed by the Atonement. Once he accepts this, his mind can only heal. By denying his mind any destructive potential and reinstating its purely constructive powers, he has placed himself in a position where he can undo the level confusion of others. The message he then gives to others is the truth that their minds are similarly constructive and that their miscreations cannot hurt them. By affirming this, the miracle worker releases the mind from over-evaluating its own learning device (the body) and restores the mind to its true position as the learner.

⁶⁶ It should be emphasized again that the body does not learn any more than it creates. As a learning device, it merely follows the learner, but if it is falsely endowed with self-initiative, it becomes a serious obstruction to the very learning it should facilitate. Only the mind is capable of illumination. The Soul is already illuminated, and the body in itself is too dense. The mind, however, can bring its illumination to the body by recognizing that density is the opposite of intelligence and therefore unamenable to independent learning. It is, however, easily brought into alignment with a mind which has learned to look beyond density toward light.

⁶⁷ Corrective learning always begins with the awakening of the Spiritual eye and the turning away from the belief in physical sight. The reason this so often entails fear is because man is afraid of what his Spiritual eye will see. We said before that the Spiritual eye cannot see error and is capable only of looking beyond it to the defense of Atonement. There is no doubt that the Spiritual eye does produce extreme discomfort by what it sees. Yet what man forgets is that the discomfort is not the final outcome of its perception. When the Spiritual eye is permitted to look upon the defilement of the altar, it also looks immediately toward the Atonement.

⁶⁸ Nothing the Spiritual eye perceives can induce fear. Everything that results from accurate spiritual awareness is merely channelized toward correction. Discomfort is aroused only to bring the need for correction forcibly into awareness. What the physical eye sees is not corrective nor can it be corrected by any device which can be seen physically. As long as a man believes in what his physical sight tells him, all his corrective behavior will be misdirected. The real vision is obscured because man cannot endure to see his own defiled altar. But since the altar has been defiled, his state becomes doubly dangerous unless it is perceived.

⁶⁹ The fear of healing arises, in the end, from an unwillingness to accept the unequivocal fact that healing is necessary. Man is not willing to look on what he has done to himself. Healing is an ability lent to man after the separation, before which it was completely unnecessary. Like all aspects of the space-time belief, healing ability is temporary. However, as long as time persists, healing is needed as a means for human protection. This is because healing rests on charity, and charity is a way of perceiving the perfection of another even if he cannot perceive it himself.

⁷⁰ Most of the loftier concepts of which man is capable now are time-dependent. Charity is really a weaker reflection of a much more powerful love-encompassment which is far beyond any form of charity that man can conceive of as yet. Charity is essential to right-mindedness in the limited sense in which right-mindedness can now be attained. Charity is a way of looking at another as if he had already gone far beyond his actual accomplishments in time. Since his own thinking is faulty, he cannot see the Atonement for himself or he would have no need for charity. The charity which is accorded him is both an acknowledgment that he is weak and a recognition that he could be stronger.

⁷¹ The way in which both of these perceptions are stated clearly implies their dependence on time, making it quite apparent that charity lies within the human limitations, though toward its higher levels. We said before that only revelation transcends time. The miracle, as an expression of true human charity, can only shorten time at most. It must be understood, however, that whenever a man offers a miracle to another, he is shortening the suffering of both. This introduces a correction into the whole record which corrects retroactively as well as progressively.

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