10/31/2005

Message of the CRUCIFIXION

You are not asked to be crucified, which was part of my own teaching contribution. You are merely asked to follow my example in the face of much less extreme temptations to misperceive, and not to accept them falsely as justifications for anger.
The message of the crucifixion is perfectly clear:
“Teach only love, for that is what you are”.

Reading:
Chapter 6 I The Message of the Crucifixion
Lesson 196 It can be but myself I crucify

Inquiry:
What is the central message the crucifixion intended to teach?
Explain how the correct perception of the crucifixion leads to an actual experience of resurrection?
Was the crucifixion a necessary experience jesus had to go through to fulfill his part as Savior of the world?
Explain how your beliefs are always translated in what it is you teach?


Presentation:
How do you make constructive use of Jesus’ experience?
What does a constructive use of the crucifixion experience teach you about your role and responsibility as a teacher?
How do you demonstrate your equality with him?
Are you asked/or required to go through a similar experience?


"I am the Way, the Truth and the Life"

10/25/2005

Follow in the Way
Having been restored to your original state, you naturally become part of the Atonement yourself. The real members of MY party are active workers. The power to work Miracles belongs to you. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

Read:
Follow in my footsteps.
(The Gospel of John Chapter 13, 14, 15, 16 and 17).

Follow me.
(Urtext-quotes from Chapter 1 Distortion of Miracle impulses, same as Chapter 1 II. Revelation, Time and Miracles in the regular book).

The Dilemma of the Savior of the World.
(Quote taken from Spiritual Teacher’s Notebook).

The Return to Matter.
(Josh)

Inquiry:
What is a disciple?
What is it that makes you one of Jesus’ disciples?
What is the work you are required to do? How do you do it?
If there is a difference between you and Jesus, what is it?
What is your dilemma as a savior of the world?
How are you fulfilled or ‘sanctified’ as one of ‘Jesus’ chosen ones?
In what form does Jesus appear in your dream?

"I am the Way, the Truth and the Life"

Follow me
Having been restored to your original state, you naturally become part of the Atonement yourself. The real members of MY party are active workers. The power to work Miracles belongs to you. I will create the right opportunities for you to do them. But you must be ready & willing to do them, since you are already able to. Doing them will bring conviction in the ability. I repeat that you will see Miracles thru your hands thru MINE. Conviction really comes thru accomplishment. Remember that ability is the potential, Achievement is its expression, and Atonement is the Purpose.
There is nothing about me that you cannot attain. I have nothing that does not come from God. The main difference between us as yet is that I have NOTHING ELSE. This leaves me in a state of true holiness, which is only a POTENTIAL in you. “No man cometh to the Father but by me” is among the most misunderstood statements in the Bible. It DOES NOT mean that I am in anyway separate (or different) from you, EXCEPT IN TIME. Now, we know that time does not exist. Actually, the statement is much more meaningful if it is considered on a vertical rather than a horizontal axis. Regarded along the vertical, man stands below me, and I stand below God. In the process of “rising up”, I AM higher. This is because without me the distance between God and man is too great for man to encompass. I bridge the distance as an Elder Brother to man, on the one hand, and a Son of God on the other. My devotion to my brothers has placed me in charge of the Sonship, which I can render complete only to the extent I can SHARE it.

~from the original text, Urtext of A Course In Miracles~


The Dilemma of a Savior of the World
My awakening to Christhood or mastership is in its very occurrence a verification that God is. And in His verification of me do I verify and proclaim His reality. As a savior I am beset with the divine obligation to save the world. The absolute responsibility is mine to lift the burden of death from man or, since the earth is death, to awaken him wholly to his innate sense of eternity. There is nothing on earth to substantiate my Christhood. For just a single moment in all of time I have verified my Father, but am myself without issue. I am born but yet barren. My true creations must at that moment through faithfulness substantiate me in order to awaken to their own saviorship.

It is always initially astonishing to a newly awakened master to discover that the manner in which he thinks has undergone a radical transformation. His former limited consciousness construct finally had nothing to do with the complete expose. He stands naked with his own certainty. He has lost the capacity for specific comparison. The wholeness of his thinking inevitably makes the objective rationale of limited consciousness seem absurd. He is thrust into the position of seeing that his former value system, based on specific conclusions arrived at by comparison and analysis, has no validity or even reality. He finds himself in an illogical, unreasonable place. He must now deal with his absolute, unqualified certainty that the objectively constructed world is totally meaningless, except to the necessity of bringing about the revelation that established his own transcending consciousness. He is alone, awake among the sleeping.

~Taken out of a spiritual teacher's notebook from the Master Teacher of A Course In Miracles~


The Return to Matter...
The task at hand is one of resolution; integration. To speak of it conceptually is both ludicrous and non-productive. In fact, even the immediate accessibility of unbounded awareness fails to satisfy sufficiently to warrant consistent exploration.
Something's missing...an encompassing textured matrix, a physical ecstasy...an immersion into matter so utterly, so as to convert, transform, even baptize the physiology with an a priori admission of spirit or spontaneous awareness, sort of a great reversal! We are no longer concerned with escaping the mortal coil, but we are rather penetrating form with the a priori acknowledgment of unified awareness. This is our work. We are in fact enlivening matter.
We ARE divine intervention. We have come to claim our own. We are the divine, permeating potential to effect the spiritual birthing of matter...

~from our beloved brother Josh~


Follow in my footsteps
Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;
Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;
He riseth from supper, and laid aside his garments; and took a towel, and girded himself.
After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.
Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?
Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.
Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.
Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.
Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.
For he knew who should betray him; therefore said he, Ye are not all clean.
So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?
Ye call me Master and Lord: and ye say well; for so I am.
If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.
For I have given you an example, that ye should do as I have done to you.
Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.
If ye know these things, happy are ye if ye do them.
¶ I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.
Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.
Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.
When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
Then the disciples looked one on another, doubting of whom he spake.
Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.
Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.
He then lying on Jesus’ breast saith unto him, Lord, who is it?
Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.
And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.
Now no man at the table knew for what intent he spake this unto him.
For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.
He then having received the sop went immediately out: and it was night.
¶ Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.
Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.
A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
By this shall all men know that ye are my disciples, if ye have love one to another.
¶ Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.
Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.
Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.


Let not your heart be troubled: ye believe in God, believe also in me.
In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
And whither I go ye know, and the way ye know.
Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?
Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.
Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.
And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
If ye shall ask any thing in my name, I will do it.
If ye love me, keep my commandments.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
I will not leave you comfortless: I will come to you.
Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
At that day ye shall know that I am in my Father, and ye in me, and I in you.
He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.
He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me.
These things have I spoken unto you, being yet present with you.
But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
And now I have told you before it come to pass, that, when it is come to pass, ye might believe.
Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.
But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.


I am the true vine, and my Father is the husbandman.
Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
Now ye are clean through the word which I have spoken unto you.
Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
As the Father hath loved me, so have I loved you: continue ye in my love.
If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.
These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
This is my commandment, That ye love one another, as I have loved you.
Greater love hath no man than this, that a man lay down his life for his friends.
Ye are my friends, if ye do whatsoever I command you.
Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
These things I command you, that ye love one another.
If the world hate you, ye know that it hated me before it hated you.
If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
But all these things will they do unto you for my name’s sake, because they know not him that sent me.

If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
He that hateth me hateth my Father also.
If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
And ye also shall bear witness, because ye have been with me from the beginning.

These things have I spoken unto you, that ye should not be offended.
They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
And these things will they do unto you, because they have not known the Father, nor me.
But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
But because I have said these things unto you, sorrow hath filled your heart.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
Of sin, because they believe not on me;
Of righteousness, because I go to my Father, and ye see me no more;
Of judgment, because the prince of this world is judged.
I have yet many things to say unto you, but ye cannot bear them now.
Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
He shall glorify me: for he shall receive of mine, and shall shew it unto you.
All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.
Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?
They said therefore, What is this that he saith, A little while? we cannot tell what he saith.
Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.
And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.
Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
Jesus answered them, Do ye now believe?
Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
I have glorified thee on the earth: I have finished the work which thou gavest me to do.
And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
Now they have known that all things whatsoever thou hast given me are of thee.
For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
And all mine are thine, and thine are mine; and I am glorified in them.
And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
They are not of the world, even as I am not of the world.
Sanctify them through thy truth: thy word is truth.
As thou hast sent me into the world, even so have I also sent them into the world.
And for their sakes I sanctify myself, that they also might be sanctified through the truth.
Neither pray I for these alone, but for them also which shall believe on me through their word; Neither pray I for these alone, but for them also which shall believe on me through their word;
That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
And the glory which thou gavest me I have given them; that they may be one, even as we are one:
I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

~Gospel of John 13-17 from the modern New Testament~

10/19/2005

I would like to invite you this week to look at two
articles that will give us a real nice feel and
understanding of the way in which the use of language
in A Course In Miracles(for both the written as well
as the spoken word)causes an illumination of the mind.
The function of beauty that expresses itself through,
in between and underneath the lines that you read or
speak is where our focus will be this week. We look at
the Rhythm of Reality.

We repeat certain patterns of grammatical structure to
undo the dense structure in which we contain
ourselves. Beauty and real freedom of the mind,
reveals itself beyond the form but not without using
the form in its fullest capacity.

So we look at prose and poetry from A Course In
Miracles, and look at the power of your choice to
start speaking the truth instead of uttering
grievances. We use Rhythm to loosen the tight chain of
conceptual thinking that is entirely habitual. We
break this chain through mere repetition. We read,
hear and speak these new revelatory ideas over and
over in order to remember and familiarize ourselves
again with the truth that we denied. Since our Reality
is spiritual we cannot maintain the dense "life-form"
called our body in which we attempt to be autonomous
and alone.

If we ask for the Light of Reality we will
find we start vibrating in a higher frequency. We
acquire faster rhythms of life and become joyful in
the extension of our new realisation that indeed we
are not dead bodies. We are activated in this bright
light of reality, are converting the lower frequencies
of guilt and fear and allow our bodies to take on
incorruption. We are loosing the stories we told
ourselves in prosaic ways and the make belief in which
we tried to hold on to the belief that we could
actually exist without knowing who we are. From these
irregular rhythmic patterns of human nature expressed
in the drama and comedy of prose we move into the
acceptance of Reality as it truly is, the way we truly
are. We express this certainty, this knowledge, this
unmovable clarity through poetry. In the recognition
of the harmonic substance of our relationship with the
universe, we have no choice except to be alive and
lively proclaim the beauties of the Real World. We
accelerate in our ascent towards the music of the
celestial and integrate this speed up when we bring
the light into inspiring and poetic, rhythmic means of
expression. We are here to carry the light and that
always means to embody that self-same light. We learn
more about the power of thought and the responsibility
we have for the thoughts we share with ourself when we
speak. We come to see the totality of what it is we
carry with us through our thoughts and in our minds
whether we believe these thoughts are private or not.
They are expressed whether you believe that you have
any control over your thoughts or not. They are either
contained within the body which will make you teach
anger, guilt, depression and unhappiness. Or you
accept this new pulsating activity of the universe in
which you are repeatedly undone of these meaningless
thoughts. Now you are teaching love through the
fearless act of releasing your inner light by exposing
these thoughts. You are always teaching. And what it
is you teach,you think you are. What it is you choose
is what your experience will be or become. Have fun
reading these articles that i posted on the blog and
in answering the questions from the assignment. Allow
this assignment to katalyse your experience of the
lucid nature in which we express the truth, the way
and the Life that you are.
With love and dedication Bastiaan

visit http://throughamirrorbrightly.com to learn more about
Ray Comeau's work and/or to order his book.

10/16/2005

The Rhythm of Reality

If you do the lessons of A Course in Miracles with effort and great willingness to see an alternative to your present condition, you will experience an alternative. This is a miraculous undertaking with miraculous results. What other text can make such a claim? The question arises, how can such an illumination occur? How can the language, how can the words on a page, effect an illumination of my mind?

First reading
The introduction to Michael Russel’s book the “Rhythm and Reason of Reality” as I posted it below.


Second reading
The first Chapter of Ray Comeau’s book “Through a Mirror Brightly.”This chapter is titled Breath, Word, Thought, Sound. The Voice for God.


Inquiry
What is iambic pentameter and what is blank verse?
In what manner does Jesus use prose or poetry to communicate his message?

How do you experience the difference between a sentence spoken in truth or one spoken from a grievance or from habitual thinking?

How does language, the words on a page effect an illumination of your mind?
Why is both content and structure of a sentence essential to give and receive a message of light?How is breath both symbolic and instrumental for the effective deliverance of God’s message?Demonstrate and explain both the power of thought and the power of the spoken word.
How much does what you choose to express lead up to what it is you experience?
What does the tone of your voice convey about your attitude and about what it is you teach beyond the concepts?
Why is it so valuable to voice your thoughts?
What is your vocation?


Rhythm and Reason of Reality

"This course has come from him because his words
have reached you in a language you can love
and understand."
(Manual For Teachers)


Introduction

Those of you who have discovered the unearthly masterpiece, A Course In Miracles, will no doubt be aware of, and grateful for, its divine message of the rememberance of God and reality through love and forgiveness, that are only made possible in the realization that this world is a dream of your own making. You may remember reading, amongst the literature concerning the scribing of the Course, references to the use of the poetic form called iambic pentameter. Most of you won’t know exactly what this means, some notwithstanding your own claims to the contrary. Of those who do know what the term means, most will not be able to easily discern the poetic form within the prosaic layout of the Course.

The purpose of this volume is to present the poetry of the Course in a totally accessible manner. You need know nothing about poetic forms and meters to begin enjoying it immediately. You may, however, wish to read this introduction, since the search to ascertain the extent of the poetic form within the Course has revealed another astounding dimension in its structural integrity.

Iambic pentameter is usually described as "lines consisting of five iambs", which in turn are described as "metric feet of two syllables each, the second syllable being the stronger". Such a description is useful to few. Put simply, a line of iambic pentameter sounds like this:

Da-dum da-dum da-dum da-dum da-dum.

This form is also called “blank verse”, a more general term denoting even rhythm without rhyming. Because the Course is presented entirely as prose, the extent to which this form is used is a surprising and exciting discovery.

The Text of A Course In Miracles can be seen as three distinct parts, two of twelve chapters each, and the last of seven chapters, each differentiated from the other by the use of meter. Within this structure, a gradual transition is made from prose to blank verse. Normal spoken English and prose is arhythmic, having sometimes one, sometimes two syllables between accents. The first twelve chapters of the Course are written in such prose, and the portrait of the human condition given is prosaic indeed. The very last sentence of Chapter 12 is the first glimpse of what, metrically speaking, is to come: “Your Father could not cease to love His Son.”

The second part begins with the first seven sections of Chapter 13 becoming increasingly iambic ~ one syllable between accents ~ until in section seven, “The Attainment of the Real World,” each paragraph contains on average only three or four irregularities. This is the metric characteristic of the second twelve chapters. Frequently, paragraphs begin with emphatic statements of light reality, given in iambic pentameter. “There is a light that this world cannot give;” is the first such occurrence. “You do not really want the world you see;” “We cannot sing redemption’s hymn alone;” “Your faith in nothing is deceiving you.” These glorious statements are each elucidated conceptually in the paragraphs that follow from them, but each also offers an opportunity to enter into real communication. For instance, you could read "You do not really want the world you see," and then read on to see what this means, or you could simply say: "Oh wow! That's actually true!" and spring immediately into Heaven. You are being prepared for a new mode of data transmission.

Deeper into the second part, increasingly strong “insertions” of iambic pentameter occur; longer passages that persist further into the paragraphs. For instance, in Chapter 21:

Thus they define their life and where they live,
adjusting to it as they think they must,
afraid to lose the little that they have.
And so it is with all who see the body
as all they have and all their brothers have.
They try to reach each other, and they fail,
and fail again.

Coincident with the approach of total iambic pentameter, Jesus makes this statement (in Chapter 22): “This is a crucial period in this course, for here the separation of you and the ego must be made complete.” And this:

This course will be believed entirely
or not at all.
For it is wholly true or wholly false,
and cannot be but partially believed.

Chapter 25 is the beginning of the final part. In Chapters 25 and 26 the final transition is made into perfect iambic pentameter, making feasible the presentation as poetry in the same manner as the works of Shakespeare are presented, with two columns of the short blank verse lines to a page. Encoded into the ongoing presentation of conceptual ideas is the true communication the Course aims to teach. Each line is a perfectly whole package of information. It is at this last part that this volume takes up the Text.

Some parts of these two chapters are still not regular enough to allow breakdown into lines, and so are presented as prose. Also, the regular iambic pentameter in these two chapters, and early in Chapter 27, often contains lines that have one extra syllable, or
short lines of only four or six syllables. These discrepancies are used to emphasize ideas in the same manner that the single lines of iambic pentameter were used in the second part, only rather than lifting you into communication, they drop you out momentarily, the aim being to teach you to recognize the difference.

In the remaining chapters of the Text, the iambic pentameter is perfect. Jesus never abbreviates words to achieve this, but does make use of words with an adaptable syllable count: Heaven as one or two syllables, idea as two or three. Maintenance of the meter accounts for what frequently seemed to be unusual syntax - but which now makes perfect sense, read as poetry.

A transition from prose to poetry also occurs in the Workbook, but it is much simpler, and quicker. The first ninety lessons are plain prose, with the exception of Lesson 78, which is totally poetic. The transition occurs entirely within seven lessons. Lesson 91 is prose. The following lessons have increasing percentages of verse, but the distinction is kept very clear. Any paragraph will either be entirely prose, or entirely poetry, and within the poetry there are very few uneven or short lines. Lesson 98 is pure poetry, and it is astonishing to discover that everything in the Workbook from Lesson 98 on is in iambic pentameter ~ the introductions to Reviews, the “instructions on themes of special relevance,” such as What is Forgiveness?, the prayers and the Epilogue.

The Manual for Teachers and Clarification of Terms are post-production add-ons to A Course In Miracles,
and refer to Jesus in the third person, indicating different authorship, actually a collaboration. They contain very few but very beautiful poetic passages, and these are also included here, as is a collection of iambic pentameter "zingers" from within the second part of the text.

Attempts to read the poetic form directly from the original prose layout often result in diminished comprehension. Conversely, the presentation as blank verse guarantees placing correct emphasis for understanding (though not understanding itself) , and the elegance and eloquence of Jesus’ poetry, and the regular rhythmic lope, offer an expanded experience of the Course to the musical mind. The final and most exciting discovery of all is that whole communication occurs without the need to understand concepts at all.

The magnitude and beauty of the Course, simply as a work of literature and without regard to its miraculous content, adequately belie any notion of its human authorship. The divinity of the ideas expressed is beyond question. Certainly the poetic and prosaic forms contained in A Course In Miracles are there because that was necessary for the healing of God’s Son, since this is the Holy Spirit’s only purpose.

~ Michael Russell~

The Voice for God
Breath, Word, Thought,Sound:

If you do the lessons of A Course in Miracles with “effort and great willingness” to see an alternative to your present condition, you will experience an alternative. This is a miraculous undertaking with miraculous results. What other text can make such a claim? The question arises, how can such an illumination occur? How can the language, how can the words on a page, effect an illumination of my mind?

There are three ways of looking at this question. The first two have to do with the content and structure of a line, and how they are seamlessly blended. For example, read aloud the title of Lesson 132:

I loose the world from all I thought it was.

First the content. I “loose” means to break up, let go. To “loosen” is the root meaning of dissolve, resolve, solve. I loosen my hold on seeing the world as I habitually “thought” it. “Thought” takes on the meaning of “I thought it was this way or that way,” and simultaneously it means I thought the world into existence. It “all” begins with a thought in my mind.

Read the sentence aloud again. You probably postured your voice like this, stressing the syllables in caps:

i LOOSE the WORLD from ALL i THOUGHT it WAS.

This is the rhythm of iambic pentameter, the perfect blend of sound and sense, the structure of the language. This blend might be taken for granted, unless you realize that you can also have one or the other, for example:

You GET the re SULTS of your THINK ing.

This statement is absolutely true, yet it is prose not poetry, having no regular pattern to the slacks and stresses.

Or you can have a regular pattern of sound without True sense:

Be STILL my BEAT ing HEART.

That there is a heart that beats is a thought that can be loosed.

We looked at only one line from A Course in Miracles:

I loose the world from all I thought it was.

There is no question that the entire Course is written with the perfect blend of content and structure.

After dealing with the illuminative effect of content and structure, we look at the third element, the medium of the Course. The medium is not the text, not the pages. The medium is something we experience moment-to-moment while reading the words on the page. The medium is ever-present. The medium carries the message. The message is conveyed by the medium. The medium is breath.

Words are carried on the breath. Words contain thoughts. The breath and words and thoughts ride on the sound of the voice. The voice is where the illumination occurs. We listen to the Voice for God that replaces our habitual voice. It is an action of the mind. It occurs in the mind.

Those last sentences rode on a gush of passion, but let’s be very exacting when we say that words ride on the breath. Otherwise, it stays just a lovely metaphor.
Read this sentence aloud:

Let me learn to give the past away, realizing that in so doing I am giving up nothing.

Read it aloud again, yet this time place your hand on your chest and begin. What you may discover is that just before reading it, you took a breath, and your chest swelled as you took it in. You may have paused at the first comma, took another breath just before saying “realizing,” and then either completed the sentence or perhaps stopped between “doing” and “I,” a possible caesura, or break in the line. This demonstrates that words are carried on the breath, and it is not just a figure of speech.

Let’s break it down some more. Say the first word of the sentence, “Let.”

Observe exactly what happens in your vocal apparatus as you utter the word.

Your breath vibrates through your vocal cords. The tip of your tongue closes against your upper palate, just behind your teeth. The sound slides around both sides of your tongue, passing the inside of your cheeks, that slightly squeeze in. That is just for the “L” sound. Your tongue releases, the breath flows over the tongue, making the “eh” sound. Your tongue snaps shut just behind your teeth, slightly forward from when it rested before, and forcefully snaps open, forming the “t” sound.

Never again will the word riding on a breath be simply a metaphor.

Every word you speak can be described in a similar manner, yet with a much more precise vocabulary, by an expert in phonetics who uses 44 symbols representing the sounds, or more accurately, phonemes, of American English.

That covers breath and words. Now for the thoughts contained in words. The sentence you read, Let me learn to give ... appears in Lesson 52, a review lesson, relating back to Lesson 8. Remember, we are reading the lessons with “effort and great willingness” to transform our minds. On day 8 we are told, My mind is preoccupied with past thoughts. Now on day 52 our breath carries these words, and we are saying the words of Jesus. Read the sentence again:

Let me learn to give the past away, realizing that in so doing I am giving up nothing.

You might paraphrase it, “I am invoking all the power in my mind to allow myself to give thoughts of the past away.” And when I come to the word “realizing,” I take in a deep, very deep breath, breathing in the literal meaning of making real Real. In that moment, breathing in Reality I give up nothing, because there is only Reality. I am breathing in the Spirit of God. The Holy Spirit. The word “spirit” comes from a Latin word meaning, literally, “to breathe.” When I am inspired, I am breathing in the Voice of God.

Of course, words and thoughts have great power. As these ideas were coming into my mind, I came across a “Wizard of Id” cartoon, illustrating the power of the word. We see the Wizard sitting at a desk in his laboratory-study, leafing through a dictionary. In the first six frames of an eight-frame cartoon, he goes through the alphabet in his mind looking for a word in the dictionary. In the seventh frame he finds his word, “Levitation,” and in the last frame he is saying the word, “Levitation” and simultaneously levitating.

And now we come to sound. We use our breath to carry the words of Jesus, and we are comforted. One way to get at sound is to talk about tone. When a phone rings in another room, and someone you know very well answers it, even if you cannot hear the words spoken, you can tell by the tone of voice who your friend is talking to. The tone of voice reveals the attitude of the listener towards the person on the line. If you were to hear passages from the Course read in another room, you would hear Jesus’ tone of voice, which is only love.

Read aloud these passages:

The Holy Spirit has given you love’s messengers to send instead of those you trained through fear. They will be as careful to let no little act of charity, no tiny expression of forgiveness, no little breath of love escape their notice. T-19.IV(A).14:1,4

The little breath of eternity that runs through time like golden light is all the same; nothing before it, nothing afterwards. T-20.v. 5:8

Into this empty space, from which the goal of sin has been removed, is heaven free to be remembered. Here its peace can come, and perfect healing take the place of death. The body can become a sign of life, a promise of redemption, and a breath of immortality to those grown sick of breathing in the fetid scent of death. T-27.I.10:1-3

Lesson 267:
My heart is beating in the peace of God.
Surrounding me is all the life that God created in His Love. It calls to me in every heartbeat and in every breath; In every action and in every thought. Peace fills my heart, and floods my body with the purpose of forgiveness. Now my mind is healed, and all I need to save the world is given me. Each heartbeat brings me peace; each breath infuses me with strength. I am a messenger of God, directed by His Voice, sustained by Him in love, and held forever quiet and at peace within His loving Arms. Each heartbeat calls His Name, and every one is answered by His voice, assuring me I am at home in Him.

And now for the last portion of the title of this Part, “The Voice for God.” During the past several days as I breathed in these ideas, I “by chance” came across Section 11 of “The Voice for God” in Chapter 5, “Healing and Wholeness.” I was astonished at the emphasis in this section on voice and call and the Holy Spirit.

The principle of Atonement and the separation began at the same time. When the ego was made God placed in the mind the call to joy. This call is so strong that the ego always dissolves at its sound. T-5.II.3:1-2

There we are. When I read a line from the Course, my breath carries into my mind the Spirit of God, and my little ego voice loosens and dissolves at the sound of it.

That is why you must choose to hear one of two voices within you. One you made yourself, and that one is not of God. But the other is given you by God, who asks you only to listen to it. The Holy Spirit is in you in a very literal sense. His is the Voice that calls you back to where you were before and will be again. It is possible even in this world to hear only that Voice and no other. It takes effort and great willingness to learn. It is the final lesson that I learned, and God’s Sons are as equal as learners as they are as sons. T-5.II.3:4-11

Now I am so habituated to the voice I made myself that I am not aware of it. The contrast with the Holy Spirit’s Voice brings me into the awareness of my habitual, narratizing voice. How can I possibly loosen it until I know it is there? This process of becoming aware is precisely analogous to the process of becoming aware of how you pronounced the word “let.”

You have been saying words since you were an infant. Until a few minutes ago, were you ever aware of how your mouth moved to make words? Now that you know, say “let.” How can you ever again be innocent of an experience that was so habitual that you were unaware of its existence? After doing even a few lessons of the Course, how can you ever again be innocent of the voice you made that was so habitual? Once you experience how you made a world with your little breath, and experience the Call of the Voice of the Holy Spirit in the next breath, can you ever again be satisfied with your little voice?

The Holy Spirit is the spirit of joy. He is the Call to return with which God blessed the minds of His separated Sons. This is the vocation of the mind. T-5.II.2:1-3
The root meaning of “vocation” is a “calling.” It is our job, our function, to answer the Call. My will is Your Will. It is our duty. It requires our full endeavor. The root
meaning of “endeavor” comes from a Middle English word “to exert oneself” in the sense of doing your “duty.” It is our duty to answer the Call to wake up.

The mind had no calling until the separation, because before that it had only being, and would not have understood the call to right thinking. T-5.II.2:4

The Holy Spirit calls you both to remember and to forget. T-5.II.6:1

Both Heaven and earth are in you, because the call of both is in your mind. T-5.II.8:5

What better vocation could there be for any part of the Kingdom than to restore it to the perfect integration that can make it whole? Hear only this through the Holy Spirit within you, and teach your brothers to listen as I am teaching you. T-5.II.10:9-10

“...to restore…to hear…to listen.” The Holy Voice is within us already, always. “Restore” is a reminder to re-awaken, to re-experience what we already are.

The Voice for God comes from your own altars to him. These altars are not things; they are devotions.T-5.II.8:6-7

Altars are devotions, and “devote” comes from a word meaning “to vow,” to voice our willingness to undo the “little voice,” the one you made yourself.

This mind is unequivocal, because it hears only one Voice and answers in only one way. T-5.II.10:2

The root meaning of “unequivocal” is “voc,” meaning voice. Equivocal means equal voices, a balance between listening to the ego voice, and to the Voice of the Holy Spirit. Jesus goes on to define “unequivocal” as meaning “hearing only one Voice.”

Father, I am so grateful for breathing in these words and thoughts and sounds. I ask only to be an instrument for expressing these ideas. They were received and now they are given. What else is there to do?

Thank you, Father.

10/13/2005

From Disaster to Gratitude
I am so grateful that i find myself exactly where it is I am. I was brought to a place within my own mind where everything and everyone reminds me and urges me to remember i have awakened from disaster. I can see that my previous life was filled with the panic that existed in my mind , the whole outlook upon myself and the people and the world around me. I am saved. With me stands my savior everywhere i look and everywhere i go. I can see there really isn't a middle or neutral ground to stand on concerning my uncompromising choice to share in dreams (my own or my brother's) or to choose and accept the Reality of God as my only true alternative. This place, this earth, this world is a disaster there is no doubt about that. The only question here is to what extent are you allowing the emotional devastation to occur within your own being. How clearly are you able to see that this dream is unfixable. Our problem was our attempts to recycle and reproduce everything in this world. Investing more and more meaning to the images we placed outside of ourselves and producing a story of isolation, physicality and limitation. It is time to wake up and therefore time to teach what has been given us to give. Thank you for your commitment to accept a real change within your memories and the way you conceive of yourself and the world alike. Bless you and good luck teaching "waking from disaster".

10/10/2005

Waking from Disaster

A brother separated from yourself, an ancient enemy, a murderer who stalks you in the night and plots your death, yet plans that it be lingering and slow; of this you dream. Yet underneath this dream is yet another, in which you become the murderer, the secret enemy, the scavenger and the destroyer of your brother and the world alike. Here is the cause of suffering, the space between your little dreams and your reality. The little gap you do not even see, the birthplace of illusions and of fear, the time of terror and of ancient hate, the instant of disaster, all are here. Here is the cause of unreality. And it is here that it will be undone.



Reading
Lesson 14 God did not create a meaningless world
Chapter 29 IV Dream Roles


Lesson 185 I want the Peace of God
Chapter 28 V The Alternate to Dreams of Fear


Lesson 198 Only my condemnation injures me
Chapter 27 VII The Dreamer of the Dream


Inquiry
What is it that defines the human “separate” condition?
Is there a middleground between the devastating experience of disaster and the recognition of perfection?
Where does disaster seem to take place at first glance?
How are we led to redirect our steps towards self-responsibility?
What is it that pervades all dreams?
How is fear replaced by love?
In what manner can and do you help ‘others’ to heal and awake from the dream of disaster?


"I am the Way, the Truth and the Life"

10/03/2005

SPIRIT am I

"We state again the truth about your Self, the holy Son of God Who rests in you; Whose mind has been restored to sa nity. You are the spirit lovingly endowed w ith all your Father's Love and peace and joy. You are the spirit which completes Himself, and shares His function as Creator. He is with you alw ays, as you are w ith Him."

Reading

A. Lesson 96 Salvation comes form my one Self
Chapter 4 I Right Teaching and Right Learning


B. Lesson 97 I am spirit
Chapter 31 VI Recognizing the Spirit


Inquiry
What is the difference between the physical and the spiritual?
Can they be reconciled?
Explain how your choice for the flesh or the spirit determines the entire way in which your world is experienced?
Does the recognition of yourself as spirit cause a physical or a purely spiritual transformation? How does your whole outlook on life change in this recognition?
In what manner does the spirit avail itself of your mind?

Presentation
Regard the questions purely for your preparation on this week’s theme. For the presentation focus on one or two of the questions and present your whole understanding and experience in the recognition of the spirit.

I am the Way, the Truth and the Life

MIND - SPIRIT (additional reading from the clarification of terms of A Course in Miracles)

The term mind is used to represent the activating agent of spirit, supplying its creative energy. When the term is capitalized it refers to God or Christ (, the Mind of God or the Mind of Christ). Spirit is the Thought of God which He created like Himself. The unified spirit is God's one Son, or Christ.
In this world, because the mind is split, the Sons of God appear to be separate. Nor do their minds seem to be joined. In this illusory state, the concept of an "individual mind" seems to be meaningful. It is therefore described in the course as if it has two parts; spirit and ego.
Spirit is the part that is still in contact with God through the Holy Spirit, Who abides in this part but sees the other part as well. The term "soul" is not used except in direct biblical quotations because of its highly controversial nature. It would, however, be an equivalent of "spirit," with the understanding that, being of God, it is eternal and was never born.
The other part of the mind is entirely illusory and makes only illusions. Spirit retains the potential for creating, but its Will, which is God's, seems to be imprisoned while the mind is not unified. Creation continues unabated because that is the Will of God. This Will is always unified and therefore has no meaning in this world. It has no opposite and no degrees.
The mind can be right or wrong, depending on the voice to which it listens. Right-mindedness listens to the Holy Spirit, forgives the world, and through Christ's vision sees the real world in its place. This is the final vision, the last perception, the condition in which God takes the final step Himself. Here time and illusions end together.
Wrong-mindedness listens to the ego and makes illusions; perceiving sin and justifying anger, and seeing guilt, disease and death as real. Both this world and the real world are illusions because right-mindedness merely overlooks, or forgives, what never happened. Therefore it is not the One-mindedness of the Christ Mind, Whose Will is one with God's.
In this world the only remaining freedom is the freedom of choice; always between two choices or two voices. Will is not involved in perception at any level, and has nothing to do with choice. Consciousness is the receptive mechanism, receiving messages from above or below; from the Holy Spirit or the ego. Consciousness has levels and awareness can shift quite dramatically, but it cannot transcend the perceptual realm. At its highest it becomes aware of the real world, and can be trained to do so increasingly. Yet the very fact that it has levels and can be trained demonstrates that it cannot reach knowledge.