The miracle does not awaken you, but merely shows you who the dreamer is. It teaches you there is a choice of dreams while you are still asleep, depending on the purpose of your dreaming. Do you wish for dreams of healing, or for dreams of death? …
The miracle establishes you dream a dream, and that its content is not true. This is a crucial step in dealing with illusions. No one is afraid of them when he perceives he made them up. The fear was held in place because he did not see that he was author of the dream, and not a figure in the dream (T-28.II.4:2-4; 7:1-4).
There must be doubt before there can be conflict. And every doubt must be about yourself. Christ has no doubt, and from His certainty His quiet comes. He will exchange His certainty for all your doubts, if you agree that He is One with you, and that this Oneness is endless, timeless, and within your grasp because your hands are His…. His quietness becomes your certainty. And where is doubt when certainty has come? (T-24.V.9:1-4,6)
All questions asked within this world are but a way of looking, not a question asked…. The world asks but one question. It is this: “Of these illusions, which of them is true?”…. Whatever form the question takes, its purpose is the same. It asks but to establish sin is real, and answers in the form of preference…. A pseudo-question has no answer. It dictates the answer even as it asks. Thus is all questioning within the world a form of propaganda for itself (T-27.IV.4:1, 4-5,8- 9; 5:1-3).
You may be surprised to hear how very different is reality from what you see. You do not realize the magnitude of that one error [of substituting illusion for truth]. It was so vast and so completely incredible that from it a world of total unreality had to emerge (T-18.I.5:1-3).
There is no life outside of Heaven. Where God created life, there life must be. In any state apart from Heaven life is illusion. At best it seems like life; at worst, like death. Yet both are judgments on what is not life, equal in their inaccuracy and lack of meaning. Life not in Heaven is impossible, and what is not in Heaven is not anywhere (T-23.II.19:1-6
Your will is His life, which He has given to you. Even in time you cannot live apart from Him. Sleep is not death. What He created can sleep, but cannot die Immortality is His Will for His Son, and His Son’s will for himself. God’s Son cannot will death for himself because his Father is life, and His Son is like Him. Creation is your will because it is His (T-11.I.9:5-11).
You denied Him because you loved Him, knowing that if you recognized your love for Him, you could not deny Him. Your denial of Him therefore means that you love Him, and that you know He loves you. Remember that what you deny you must have once known (T-10.V.6:3-5).
The Atonement is the guarantee of the safety of the Kingdom, and the union of the Sonship is its protection. The ego cannot prevail against the Kingdom because the Sonship is united. In the presence of those who hear the Holy Spirit’s Call to be as one, the ego fades away and is undone (T-5.IV.1:9-11).
The memory of God comes to the quiet mind. It cannot come where there is conflict, for a mind at war against itself remembers not eternal gentleness. The means of war are not the means of peace, and what the warlike would remember is not love. War is impossible unless belief in victory is cherished. Conflict within you must imply that you believe the ego has the power to be victorious. Why else would you identify with it? (T-23.I.1:1-6)
A universal theology is impossible, but a universal experience is not only possible but necessary. It is this experience toward which the course is directed…. It is merely the ego that questions because it is only the ego that doubts. The course merely gives another answer, once a question has been raised….
The ego will demand many answers that this course does not give. It does not recognize as questions the mere form of a question to which an answer is impossible…. Yet there is no answer; only an experience. Seek only this, and do not let theology delay you (C-in.2:5-6; 3:4-5; 4:1-2, 4-5).
God’s laws do not obtain directly to a world perception rules, for such a world could not have been created by the Mind to which perception has no meaning.
Perception rests on choosing; knowledge does not. Knowledge has but one law because it has but one Creator (T-25.111.2:1; 3:1-2).
There is another purpose in the world that error made, because it has another Maker Who can reconcile its goal with His Creator’s purpose. In His perception of the world, nothing is seen but justifies forgiveness and the sight of perfect sinlessness. Nothing arises but is met with instant and complete forgiveness. Nothing remains an instant, to obscure the sinlessness that shines unchanged, beyond the pitiful attempts of specialness to put it out of mind, where it must be, and light the body up instead of it (T-25.III.5:1-4).
Here, with the journey’s end before you, you see its purpose. And it is here you choose whether to look upon it or wander on, only to return and make the choice again (T-19. IV-D.10:7-8).
The ego analyzes; the Holy Spirit accepts (T-11.V.13:1).
That is all the world of the ego is. Nothing. It has no meaning. It does not exist. Do not try to understand it because, if you do, you are believing that it can be understood and is therefore capable of being appreciated and loved. That would justify its existence, which cannot be justified. You cannot make the meaningless meaningful. This can only be an insane attempt (T-7.VI.11:4-11).
This course will lead to knowledge, but knowledge itself is still beyond the scope of our curriculum. Nor is there any need for us to try to speak of what must forever lie beyond words. We need remember only that whoever attains the real world, beyond which learning cannot go, will go beyond it, but in a different way. Where learning ends there God begins, for learning ends before Him Who is complete where He begins, and where there is no end. It is not for us to dwell on what cannot be attained. There is too much to learn. The readiness for knowledge still must be attained (T-18.IX.11).
This is a course in cause and not effect (T-21. VII.7:8).
You may still think that holiness is impossible to understand, because you cannot see how it can be extended to include everyone. And you have been told that it must include everyone to be holy (T-16.11.1:1-2).
Easter is not the celebration of the cost of sin, but of its end. If you see glimpses of the face of Christ behind the veil, looking between the snow-white petals of the lilies you have received and given as your gift, you will behold your brother’s face and recognize it. I was a stranger and you took me in, not knowing who I was. Yet for your gift of lilies you will know. In your forgiveness of this stranger, alien to you and yet your ancient Friend, lies his release and your redemption with him. The time of Easter is a time of joy, and not of mourning. Look on your risen Friend, and celebrate his holiness along with me. For Easter is the time of your salvation, along with mine (T-20.I.4).
You have not usurped the power of God, but you have lost it. Fortunately, to lose something does not mean that it has gone. It merely means that you do not remember where it is. Its existence does not depend on your ability to identify it, or even to place it. It is possible to look on reality without judgment and merely know that it is there (T-3.VI.9:2-6).
It can indeed be said the ego made its world on sin. Only in such a world could everything be upside down. This is the strange illusion that makes the clouds of guilt seem heavy and impenetrable. The solidness that this world’s foundation seems to have is found in this. For sin has changed creation from an idea of God to an ideal the ego wants; a world it rules, made up of bodies, mindless and capable of complete corruption and decay. If this is a mistake, it can be undone easily by truth. Any mistake can be corrected, if truth be left to judge it (T-19.II.6:1-7).