¹ The ego is idolatry—the sign of limited and separated self, born in a body, doomed to suffer and to end its life in death. It is the will that sees the Will of God as enemy and takes a form in which It is denied. The ego is the "proof" that strength is weak and love is fearful, life is really death, and what opposes God alone is true.

² The ego is insane. In fear it stands beyond the Everywhere, apart from All, in separation from the Infinite. In its insanity it thinks it has become a victor over God Himself, and in its terrible autonomy, it "sees" the Will of God has been destroyed. It dreams of punishment and trembles at the figures in its dreams, its enemies who seek to murder it before it can ensure its safety by attacking them.

³ The Son of God is egoless. What can he know of madness and the death of God when he abides in Him? What can he know of sorrow and of suffering when he lives in eternal joy? What can he know of fear and punishment, of sin and guilt, of hatred and attack when all there is surrounding him is everlasting peace, forever conflict-free and undisturbed in deepest silence and tranquillity?

⁴ To know Reality is not to see the ego and its thoughts, its works, its acts, its laws and its beliefs, its dreams, its hopes, its plans for its salvation, and the cost belief in it entails. In suffering, the price for faith in it is so immense that crucifixion of the Son of God is offered daily at its darkened shrine and blood must flow before the altar where its sickly followers prepare for death.

⁵ Yet will one lily of forgiveness change the darkness into light, the altar to illusions to the shrine of Life Itself. And peace will be restored forever to the holy minds which God created as His Son, His dwelling-place, His joy, His love, completely His, completely one with Him.

¹ No one desires pain. But he can think that pain is pleasure. No one would avoid his happiness. But he can think that joy is painful, threatening, and dangerous. Everyone will receive what he requests. But he can be confused indeed about the things he wants, the state he would attain. What can he then request that he would want when he receives it? He has asked for what will frighten him and bring him suffering. Let us resolve today to ask for what we really want, and only this, that we may spend this day in fearlessness, without confusing pain with joy or fear with love.

² Father, this is Your day. It is a day in which I would do nothing by myself but hear Your Voice in everything I do; requesting only what You offer me, accepting only thoughts You share with me.

¹ 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 as 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.

² 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:

³ 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.

⁴ 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?

⁵ 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.

⁶ 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.

⁷ The third stage through which the teachers 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.

⁸ 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.

⁹ 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 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!

¹⁰ And finally, there is a "period of achievement." It is here that learning is consolidated. Now what was seen as merely shadows before becomes solid gains, to be counted on in all "emergencies" as well as tranquil times. Indeed, the tranquillity 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 tranquillity for something more desirable? What could be more desirable than this?

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