These lines explain the metaphors used in the Course, as well as the levels of teaching. Since we believe we are in the world, Jesus teaches us from our level of experience. Having chosen to identify with the body, we think and act and “reason” like bodies, so the Course comes to us in a form we can understand, and uses numerous metaphors, poetic imagery, and symbols to speak to us of the Love we have denied and forgotten.
Again, the Course has to meet us where we are, and where we are is in a world that is very complex. But this is because our world has come from a very complex thought system, the thought system that dominates our minds. Therefore, if Jesus is going to be able to help us, the context of his teaching has to be this immense complexity of both our outer and inner worlds. That is what he means when he says, “This course remains within the ego framework, where it is needed” (C.in.3:1). Complexity is the name of the ego’s game, he tells us in the text (T-15.IV.6:2). His teachings must address this complexity in order to undo it.
Thus, when we start out with the Course, it can indeed appear to be hopelessly complex, but, again, that is because it is meeting us where we are. Its purpose, though, is to lead us out of that complexity to the “simplicity of salvation” (T.31.I), when we will all finally realize that “what is false is false, and what is true has never changed” (W.pII.10.1:1). That is the simple truth, hidden behind the vast complexity of both the ego thought system in our minds and the world that has come from it.
Anyone at all can benefit from A Course in Miracles. One does not have to be an intellectual to learn from it and use it as a spiritual path. Nonetheless, it is obvious that it is written on a high intellectual level with sophisticated metaphysical, theological, and psychological concepts integrated into the teaching throughout the three books. Much of it is written in blank verse. Thus, a reader/student who is not intellectually inclined and has no background in these areas might have difficulty understanding a great deal of the material. This does not mean, though, that such a person could not be helped by reading through it and doing the exercises in the workbook. If the person comes away from the Course being more kind, more loving, and reassured of God’s Love, and less angry, depressed, and fearful, then its purpose has been fulfilled. On the other hand, there have been many highly educated people who were not able relate to the Course at all. They will find another path more suitable to their needs and inclinations.
The Course says of itself that it is only one among many thousands of other forms of the universal course (M.1.4). It does not have to be for everyone. Some religions have claimed that theirs is the only true religion, the only way to be reconciled with God. A Course in Miracles is not among them. Rather, the clear implication throughout the Course is that all people will eventually find a path that will lead them to God. It does not have to be this one.
Finally, the structure and flow of the text can be likened more to a symphony with themes introduced, set aside, reintroduced, and developed than to the linear progression of ideas usually found in an academic textbook, which systematically increase in complexity. This results in an interlocking matrix in which every part is integral and essential to the whole, while implicitly containing that whole within itself. Thus, the same material consistently recurs, both within the Course as a thought system as well as in the learning opportunities in our personal lives. The process of learning, therefore, resembles the ascent up a spiral staircase, with the reader led in a circular pattern, each revolution leading higher until the top of the spiral is reached, which opens unto God. The lovely rhythm of blank verse in much of the text enhances the impact of recurring themes.
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