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• wohom wohom

  

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  6 de dezembro de 2022 07:00:57 ART

  First, in keeping with its theory, there is no best or single method for studying A Course in Miracles. It is a curriculum undertaken by the student under the guidance of the Holy Spirit or Jesus, and as the manual for teachers specifically states, the training is “highly individualized” (M.9.1:5; M.29.2:6). Moreover, there can be no strict guidelines or rules that apply to every individual, as circumstances, backgrounds, and abilities, among other factors, differ greatly.

   

  With regard to reading and studying the material, Jesus does not say which should be done first, the text, the workbook, or the manual. That decision is up to each student. There is no right or wrong way of proceeding with the material. Yet, to attain a comprehensive understanding of the thought system and a solid foundation for practicing the lessons, students are encouraged to study the text at some point in their process.

   

  Jesus advises us to study it carefully, but not proceed too quickly with it, lest we plunge unnecessarily into overwhelming fear (T.I.VII.4,5; see also Question #1163). Also, in the Introduction to the workbook he explains that the “theoretical foundation ... the text provides is necessary as a framework to make the exercises in this workbook meaningful” (W.in.1:1). Thus, Jesus clearly expects his students to spend time with the text at some point in their process.

   

  The Course uses metaphors, and in form has many contradictory passages. That is why it cannot be read and understood exclusively on an intellectual level. Its content and loving message of forgiveness can be understood only with the willingness of the mind that opens to the truth that it reflects. The Course’s teaching that the world is an illusion and the separation never happened is seemingly contra­dicted by the very fact that the Course itself exists in form.

   

  Clearly, then, from its inception the Course lovingly accommodates its form to be helpful to the guilt-ridden part of the mind of God’s Son who believes he is irretrievably lost because of his terrible sin. According to the ego’s logic, the guilt that follows the “sin” of separation engenders tremendous fear of punishment from an angry God. When the Course tells us God weeps and is lonely without us (T.5.VII.4; T.2.III.5), the message is that He is not an angry, vengeful God, but One Who loves us and misses us.

   

  These symbolic images are helpful to us who are able to relate to the concept of a loving father more easily than to the abstract nature of God. As Jesus tells us, “You cannot even think of God without a body, or in some form you think you recognize” (T.18.VIII.1:7); and “Yet must It Teacher of Oneness use the language that this mind can understand, in the condition in which it thinks it is” (T.25.I.7:4).

   

  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.

   
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