[8회 차] 기적수업 교과서(A COURSE .. : 네이버블로그

[8회 차] 기적수업 교과서(A COURSE .. : 네이버블로그

교과서

[8회 차] 기적수업 교과서(A COURSE IN MIRACLES TEXT) 목차

 아름다운여행 ・ 2019. 1. 31. 7:06

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목 차

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서문(Introduction)

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제 1 장 기적의 의미(THE MEANING OF MIRACLES)

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I. 기적의 원리(Principles of Miracles)

II. 계시, 시간과 기적(Revelation, Time, Miracles)

III. 속죄와 기적(Atonement and Miracles)

IV. 어둠에서 벗어나기(The Escape from Darkness)

V. 전일성과 영(Wholeness and Spirit)

VI. 필요라는 허상(The Illusion of Needs)

VII. 기적충동의 왜곡(Distortion of Miracle Impulses)

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제 2 장 분리와 속죄(THE SEPARATION AND THE ATONEMENT)

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I. 분리의 기원(The Origins of Separation)

II. 방어로서의 속죄(The Atonement as Defense)

III. 하느님의 제단(The Altar of God)

IV. 두려움으로부터 해방인 치유(Healing as Release from Fear)

V. 기적을 행하는 자의 역할(The Function of the Miracle Worker)

A. 기적을 행하는 자가 알아야 할 특별한 원리(Special Principles of Miracle Workers)

VI. 두려움과 갈등(Fear and Conflict)

VII. 원인과 결과(Cause and Effect)

VIII. 최후의 심판의 의미(The Meaning of the Last Judgement)

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제 3 장 결백한 지각(THE INNOCENT PERCEPTION)

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I. 회생 없는 속죄(Atonement Without Sacrifice)

II. 참된 지각인 기적(Miracle as True Perception)

III. 지각 대 지식(Perception versus Knowledge)

IV. 오류와 에고(Error and the Ego)

V. 지각을 넘어서(Beyond Perception)

VI. 심판과 권위 문제(Judgement and the Authority Problem)

VII. 창조 대 자아상(Creation versus the Self-Image)

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제 4 장 에고의 허상(THE ILLUSIONS OF THE EGO)

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서문(Introduction)

I. 바른 교육과 바른 학습(Right Teaching and Right Learning)

II. 에고와 거짓 자율(The Ego and False Autonomy)

III. 갈등 없는 사랑(Love Without Conflict)

IV. 그럴 필요가 없다(This Need Not Be)

V. 에고와 육체의 허상(The Ego-Body Illusion)

VI. 하느님의 상급(The Rewards of God)

VII. 창조와 소통(Creation and Communication)

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제 5 장 치유와 전일성(HEALING AND WHOLENESS)

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서문(Introduction)

I. 성령에게 보내는 초대장(The Invitation to the Holy Spirit)

II. 하느님을 대변하는 음성(The Voice for God)

III. 구원으로 이끄는 안내자(The Guide to Salvation)

IV. 가르침과 치유(Teaching and Healing)

V. 에고는 어떻게 죄책감을 이용하는가(The Ego's Use of Guilt)

VI. 시간과 영원(Time and Eternity)

VII. 하느님을 택함(The Decision for God)

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제 6 장 사랑의 가르침(THE LESSONS OF LOVE)

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서문(Introduction)

I. 십자가의 메시지(The Message of the Crucifixion)

II. 투사의 대안(The Alternative to Projection)

III. 공격의 포기(The Relinquishment of Attack)

IV. 유일한 답(The Only Answer)

V. 성령의 가르침(The Lessons of the Holy Spirit)

A. 가지려면 모두에게 모두 주라.(To Have, Give All to All)

B. 평화를 가지려면, 평화를 가르쳐 평화를 배우라(To Have Peace, Teach Peace to Learn It)

C. 오직 하느님과 그 나라를 지키기 위해 경계하라(Be Vigilant Only for God and His Kingdom)

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제 7 장 왕국의 선물(THE GIFTS OF THE KINGDOM)

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I. 마지막 단계(The Last Step)

II. 왕국의 법(The Law of the Kingdom)

III. 왕국의 실재(The Reality of the Kingdom)

IV. 진리의 인식인 치유(Healing as the Recognition of Truth)

V. 치유와 마음의 불변성(Healing and the Changelessness of Mind)

VI. 경계에서 평화로(From Vigilance to Peace)

VII. 왕국의 전체성(The Totality of the Kingdom)

VIII. 믿기지 않는 믿음(The Unbelievable Belief)

IX. 왕국의 확장(The Extension of the Kingdom)

X. 고통과 기쁨의 혼동(The Confusion of Pain and Joy)

XI. 은총의 상태(The State of Grace)

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제 8 장 귀환(THE JOURNEY BACK)

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I. 교육과정의 방향(The Direction of the Curriculum)

II. 속박과 자유의 차이(The Difference Between Imprisonment and Freedom)

III. 거룩한 만남(The Holy Encounter)

IV. 자유의 선물(The Gift of Freedom)

V. 성자단의 통합된 뜻(The Undivided Will of the Sonship)

VI. 하느님의 보물(The Treasure of God)

VII. 소통 수단인 육체(The Body as a Means of Communication)

VIII. 수단이나 목적이 되는 육체(The Body as Means or End)

IX. 교정된 지각인 치유(Healing as Corrected Perception)

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제 9 장 속죄의 수용(THE ACCEPTANCE OF THE ATONEMENT)

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I. 실재의 수용(The acceptance of Reality)

II. 기도의 응답(The Answer to Prayer)

III. 오류의 교정(The Correction of Error)

IV. 성령의 용서 계획(The Holy Spirit's Plan of Forgiveness)

V. 치유되지 않은 치유사(The Unhealed Healer)

VI. 형제를 받아들임(The Acceptance of Your Brother)

VII. 두 평가(The Two Evaluations)

VIII. 장엄과 과장(The Grandeur versus Grandiosity)

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제 10 장 병이라는 우상(THE IDOLS OF SICKNESS)

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서문(Introduction)

I. 하느님 안의 집에서(At Home in God)

II. 잊겠다는 결정(The Decision to Forget)

III. 병의 신(The God of Sickness)

IV. 병의 종말(The End of Sickness)

V. 하느님에 대한 부인(The Denial of God)

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제 11 장 하느님인가 에고인가(GOD OR THE EGO)

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서문(Introduction)

I. 부권의 선물들(The Gifts of Fatherhood)

II. 치유로의 초대(The Invitation to Healing)

III. 어둠에서 빛으로(From Darkness to Light)

IV. 하느님의 아들이 받은 유산(The Inheritance of God's Son)

V. 에고의 '역동성'(The "Dynamics" of the Ego)

VI. 속량에 눈 뜸(Waking to Redemption)

VII. 실재의 조건(The Condition of Reality)

VIII. 문재와 답(The Problem and the Answer)

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제 12 장 성령의 교육과정(THE HOLY SPIRIT'S CURRICULUM)

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I. 성령의 판단(The Judgement of the Holy Spirit)

II. 하느님을 기억하는 길(The Way to Remember God)

III. 실재에 대한 투자(The Investment in Reality)

IV. 구함과 찾음(Seeking and Finding)

V. 온전한 교육과정(The Sane Curriculum)

VI. 그리스도의 비전(The Vision of Christ)

VII. 내면의 성찰(Looking Within)

VIII. 사랑을 끌어당기는 사랑(The Attraction of Love for Love)

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제 13 장 죄 없는 세상(THE GUILTLESS WORLD)

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서문(Introduction)

I. 무죄와 상처받을 수 없음(Guiltlessness and Invulnerability)

II. 죄 없는 하느님의 아들(The Guiltless Son of God)

III. 속량에 대한 두려움(The Fear of Redemption)

IV. 시간의 기능(The Function of Time)

V. 두 감정(The Two Emotions)

VI. 현재의 발견(Finding the Present)

VII. 실재 세상을 얻음(Attainment of the Real World)

VIII. 지각에서 지식으로(From Perception to Knowledge)

IX, 죄책의 구름(The Cloud of Guilt)

X. 죄책감에서의 해방(Release from Guilt)

XI. 천국의 평화(The Peace of Heaven)

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제 14 장 진리의 가르침(TEACHING FOR TRUTH)

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서문(Introduction)

I. 배움의 조건(The Conditions of Learning)

II. 행복한 학습자(The Happy Learner)

III. 죄책감을 느끼지 않겠다는 결정(The Decision for Guiltlessness)

IV. 속죄에서 네가 말은 역할(Your Function in the Atonement)

V. 속죄의 원(The Circle of Atonement)

VI. 소통의 빛(The Light of Communication)

VII. 성령과 공유하는 지각(Sharing Perception with the Holy Spirit)

VIII. 거룩한 만남의 장소(The Holy Meeting Place)

IX. 거룩함의 반영(The Reflection of Holiness)

X. 기적의 동등함(The Equality of Miracles)

XI. 진리에 대한 검증(The Test of Truth)

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제 15 장 거룩한 순간(THE HOLY INSTANT)

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I. 시간을 사용하는 두 가지 방법(The Two Uses of Time)

II. 의심의 종말(The End of Doubt)

III. 왜소함과 장대함(Littleness versus Magnitude)

IV. 거룩한 순간을 연습하기(Practising the Holy Instant)

V. 거룩한 순간과 특별한 관계(The Holy Instant and Special Relationships)

VI. 거룩한 순간과 하느님의 법(The Holy Instant and the Laws of God)

VII. 불필요한 희생(The Needless Sacrifice)

VIII. 유일한 실재 관계(The Only Real Relationship)

IX. 거룩한 순간과 하느님의 끌어당김(The Holy Instant and the Attraction of God)

X. 거듭남의 시간(The Time of Rebirth)

XI. 희생의 종말인 성탄절(Christmas as the End of Sacrifice)

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제 16 장 허상에 대한 용서(THE FORGIVENESS OF ILLUSIONS)

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I. 진정한 공감(True Empathy)

II. 거룩함의 권능(The Power of Holiness)

III. 가르침의 상급(The Reward of Teaching)

IV. 사랑의 실재와 허상(The Illusion and the Reality of Love)

V. 완성을 위한 선택(The Choice for Completion)

VI. 실재 세상으로 건너는 다리(The Bridge to the Real World)

VII. 허상의 종말(The End of Illusions)

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제 17 장 용서와 거룩한 관계(FORGIVENESS AND THE HOLY RELATIONSHIP)

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I. 허상을 진리로 가져오기(Bringing Fantasy to Truth)

II. 용서받은 세상(The Forgiven World)

III. 과거의 그림자(Shadows of the Past)

IV. 두 그림(The two Pictures)

V. 치유된 관계(The Healed Relationship)

VI. 목표 설정(Setting the Goal)

VII. 믿음의 요청(The Call for Faith)

VIII. 평화의 조건(The Conditions of Peace)

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제 18 장 꿈의 종결(THE PASSING OF THE DREAM)

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I. 실재의 대체(The Substitute Reality)

II. 꿈의 기반(The Basis of the Dream)

III. 꿈속의 빛(Light in the Dream)

IV. 작은 용의(The Little Willingness)

V. 행복한 꿈(The Happy Dream)

VI. 몸을 넘어서(Beyond the Body)

VII. 나는 아무것도 할 필요가 없다(I Need Do Nothing)

VIII. 작은 동산(The Little Garden)

IX. 두 세상(The Two Worlds)

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제 19 장 평화의 달성(THE ATTAINMENT OF PEACE)

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I. 치유와 믿음(Healing and Faith)

II. 죄와 오류(Sin versus Error)

III. 죄의 비실재성(The Unreality of Sin)

IV. 평화를 가로막는 장애(The Obstacles to Peace)

A. 첫 번째 장애: 평화를 없애려는 열망(The First Obstacle: The Desire to Get Rid of It)

i. 죄책의 매력(The Attraction of Guilt)

B. 두 번째 장애: 몸은 몸이 제공하는 것 때문에 가치 있다는 믿음(The Second Obstacle: The Belief the Body is Valuable for

What It Offers)

i. 고통의 매력(The Attraction of Pain)

C 세 번째 장애: 죽음의 매력(The Third Obstacle: The Attraction of Death)

i. 썩지 않는 몸(The Incorruptible Body)

D. 네 번째 장애: 하느님에 대한 두려움(The Fourth Obstacle: The Fear of God)

i. 장막을 거둠(The Lifting of the Veil)

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제 20 장 거룩함의 비전(THE VISION OF HOLINESS)

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I. 거룩한 주간(Holy Week)

II. 백합 선물(The Gift of Lilies)

III. 조정으로서의 죄(Sin as an Adjustment)

IV. 방주에 오름(Entering the Ark)

V. 영원을 알리는 전령(Herals of Eternity)

VI. 성령의 사원(The Temple of the Holy Spirit)

VII. 수단과 목적의 일치(The Consistency of Means and End)

VIII. 무죄를 보는 비전(The Vision of Sinlessness)

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제 21 장 이성과 지각(REASON AND PERCEPTION)

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서문(Introduction)

I. 잊혀진 노래(The Forgotten Song)

II. 보는 것에 대한 책임(The Responsibility for Sight)

III. 믿음과 신념과 비전(Faith, Belief and Vision)

IV. 내면을 보는 두려움(The Fear to Look Within)

V. 이성의 기능(The Function of Reason)

VI. 이성과 정신이상(Reason versus Madness)

VII. 대답되지 않은 마지막 질문(The Last Unanswered Question)

VIII. 내면의 변화(The Inner Shift)

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제 22 장 구원과 거룩한 관계(SALVATION AND THE HOLY RELATIONSHIP)

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서문(Introduction)

I. 거룩한 관계의 메시지(The Message of the Holy Relationship)

II. 형제의 무죄(Your Brother's Sinlessness) 

III. 오류의 여러 형태와 이성(Reason and the Forms of Error)

IV. 갈림길(The Branching of the Road)

V. 약함과 방어(Weakness and Defensiveness)

VI. 거룩한 관계의 빛(The Light of the Holy Relationship)

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제 23 장 자신과의 전쟁(THE WAR AGAINST YOURSELF)

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서문(Introduction)

I. 양립함 수 없는 신념(The Irreconcilable Beliefs)

II. 혼돈의 법(The Laws of Chaos)

III. 타협 없는 구원(Salvation without Compromise)

IV. 전쟁터 위에서(Above the Battleground)

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제 24 장 특별함의 목적(THE GOAL OF SPECIALNESS)

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서문(Introduction)

I. 사랑의 대체인 특별함(Specialness as a Substitute for Love)

II. 특별함의 배반(The Treachery of Specialness)

III. 특별함의 용서(The Forgiveness of Specialness)

IV. 특별함과 죄 없음(Specialness versus Sinlessness)

V. 네 안의 그리스도(The Christ in You)

VI. 두려움으로부터의 구원(Salvation from Fear)

VII. 만남의 장소(The Meeting Place)

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제 25 장 하느님의 정의(THE JUSTICE OF GOD)

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서문(Introduction)

I. 진리로의 연결고리(The Link to Truth)

II. 어둠에서 건져내는 구원자(The Saviour from the Dark)

III. 지각과 선택(Perception and Choice)

IV. 네가 가져오는 빛(The Light You Bring)

V. 무죄 상태(The State of Sinlessness)

VI. 특별한 기능(The Special Function)

VII. 구원의 반석(The Rock of Salvation)

VIII. 사랑으로 돌아온 정의(Justice Returned to Love)

IX. 천국의 정의(The Justice of Heaven)

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제 26 장 변환(THE TRANSITION)

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I. 하나임의 ‘희생'(The "Sacrifice" of Oneness)

II. 수많은 형태 그리고 단 하나의 교정(Many Forms; One Correction)

III. 접경지대(The Boderland)

IV. 죄가 떠난 자리(Where Sin Has Left)

V. 작은 방해물(The Little Hindrance)

VI. 정해준 친구(The Appointed Friend)

VII. 치유의 법칙(The Laws of Healing)

VIII. 즉시 오는 구원(The Immediacy of Salvation)

IX. 그들이 왔으므로(For They Have Come)

X. 불의의 종말(The End of Injustice)

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제 27 장 꿈의 치유(THE HEALING OF THE DREAM)

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I. 십자가 그림(The Picture of Crucifixion)

II. 치유에 대한 두려움(The Fear of Healing)

III. 모든 상징 너머(Beyond All Symbols)

IV. 고요한 답(The Quiet Answer)

V. 치유의 모범(The Healing Example)

VI. 죄의 증인들(The Witnesses to Sin)

VII. 꿈꾸는 자(The Dreamer of the Dream)

VIII. 꿈의 '주인공'(The "Hero" of the Dream)

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제 28 장 두려움의 해제(THE UNDOING OF FEAR)

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I. 현재의 기억(The Present Memory)

II. 결과와 원인의 역전(Reversing Effect and Cause)

III. 결합하기로 동의함(The Agreement to Join)

IV. 더 위대한 결합(The Greater Joining)

V. 두려운 꿈의 대체자(The Alternate to Dreams of Fear)

VI. 비밀 맹세(The Secret Vows)

VII. 안전의 방주(The Ark of Safety)

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제29 장 깨어남(THE AWAKENING)

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I. 간격을 메움(The Closing of the Gap)

II. 손님이 오심(The Coming of the Guest)

III. 하느님의 증인(God's Witnesses)

IV. 꿈의 역할(Dream Roles)

V. 변함없는 처소(The Changeless Dwelling Place)

VI. 용서와 시간의 종말(Forgiveness and the End of Time)

VII. 바깥에서 찾지 말라(Seek not Outside Yourself)

VIII. 적그리스도(Anti-Christ)

IX. 용서의 꿈(The Forgiving Dream)

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제 30 장 새로운 시작(THE NEW BEGINNING)

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서문(Introduction)

I. 결정 규칙(Rules for Decision)

II. 의지의 자유(Freedom of Will)

III. 모든 우상 너머(Beyond All Idols)

IV. 허상 뒤의 진실(The Truth behind Illusions)

V. 유일한 목적(The Only Purpose)

VI. 용서의 정당성(The Justification of Forgiveness)

VII. 새로운 해석(The New Interpretation)

VIII. 변함없는 실재(Changeless Reality)

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​제 31장 마지막 비전(THE FINAL VISION)

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I. 구원의 단순성(The Simplicity of Salvation)

II. 그리스도와의 동행(Walking with christ) 

III. 자신을 고소하는 자(The Self-Accused)

IV. 진정한 대안(The Real Alternative)

V. 자아개념 대 자아(Self-Concept versus Self)

VI. 영을 인식함(Recognizing the Spirit)

VII. 구원자의 비전(The Savior's Vision)

VIII. 다시 선택하라(Choose Once Again)

Healing Addiction/Release Addiction -A Desire for Connection! David Hoff...

Healing Addiction/Release Addiction -A Desire for Connection! David Hoffmeister A Course In Miracles

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Feb 6, 2016



ACIM: A Course In Miracles David Hoffmeister

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All addictions are actually a deep call for real connection. Isn’t that great to know?! It’s not that you have failed, it’s simply that you have been seeking for something real and lasting where it could never be found. 

All unhappiness is the same thing, no matter what form it seems to take. Whether you are an alcoholic, or a sexaholic, or a seeker of the next best high; The underlying desire is for something to fill you up, but we settle for a fix. 

Food - Sex - Porn - Drugs - Alcohol - Relationships 

We invite you to open your mind to having this craving for true connection revealed and met! You are worthy of this fulfilment! 

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Huge audio collection of David's Talks https://a-course-in-miracles.org/a-co... David's Spreaker channel of audio mp3s from around the world https://www.spreaker.com/show/the_dav... healing addiction - tara brach speaks on healing addiction: de-conditioning the hungry ghosts. 

Healing Addiction in our Community Kundalini Meditation for Healing Addiction Kundalini Meditation, Yoga Videos, Workout Videos, Negative Thoughts Healing Addiction with Panhandle Connectivity 2019 - Healing Addiction Meditation Healing Addiction with Yoga: A Yoga Program for People in 12-Step Recovery (English Edition) eBook: Annalisa Cunningham: Amazon drug and alcohol addiction - "audio rehab" - brainwave entrainment music therapy. healing addiction in our community albuquerque nm Jordan Peterson How to treat addiction effectively 

The Root Cause of Addiction and how to Heal it Anti-Addiction Sleep Frequency, Fight addiction while you sleep alcohol/drug addiction, treatment & recovery | david streem, md. understanding addiction and the factors that lead us to addiction is the key to how to overcome and heal from addiction. reiki for addiction | energy healing for addictions and addictive behavior. reiki for addiction | energy healing for addictions and addictive behavior - reiki session from a reiki master teacher... calvin’s story of addiction and recovery. 

the healing addiction summit - how to treat addiction successfully w/ erik kerr & ari whitten. sign up for the healing addiction summit here: .. drew on the psychology of healing addiction and trauma with lewis howes. healing code for addiction. how to heal love addiction - healing attachment wounds. 

• the main factors to healing and overcoming addiction naturally. for over a decade dean taraborelli has challenged traditional models head-on with a revolutionary integrative addiction recovery program that combines the latest advances in science with ancient healing modalities to treat the whole person and has helped hundreds of clients to be recovered from addiction and to live full meaningful lives. 

• do nutrition and lifestyle play a role in healing from addiction? the traditional addiction treatment paradigm insists that addiction is an incurable and chronic disease requiring lifelong symptom management. 

• erik kerr’s top three things to be aware of when dealing with addiction . his experiences led him to found clear health technologies and the healing addiction summit which has 30+ experts on addiction and how you can use a holistic and natural approach to treat addiction and prevent relapses. tommy is one of the pioneers in the field of yoga and recovery assisting others to holistically transcend addictions of all kinds. overcome any addiction: dopamine receptor repair & addiction healing (sound therapy). prayer for addiction!


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Did We Make the World or Just the World as We See It? • Circle of Atonement

Did We Make the World or Just the World as We See It? • Circle of Atonement

DID WE MAKE THE WORLD OR JUST THE WORLD AS WE SEE IT?
by Robert Perry

When A Course in Miracles says that the world is an illusion or that we made the world, what does it mean by “world”? Does it mean the actual physical world seen by our eyes, or does it mean “the world as we see it”? Obviously, depending on how we interpret “world,” statements like “you made the world” mean entirely different things.

What, then, does the Course mean by “world”? We can speculate on this question all we wish, but the only way to actually answer it is to go into specific passages and see the meaning given to “world” by the immediate context. That is what I have done here. I put together several passages that, in my mind, speak strongly of “world” as “physical world.” There is a reason I have looked for passages like that. When you hear a statement like “God did not create the world,” you naturally hear that as referring to the physical world. To interpret it as “God did not create the world as you see it” is not normal. It is not how most English speakers would interpret that word. We would need, in other words, a very good reason to interpret it that way. I believe that our usual “very good reason” is the assumption that, surely, the Course can’t mean that God didn’t create the actual physical world. Surely it can’t mean that we made the actual physical world.

That is why I looked for passages in the Course in which “world” clearly means “the physical world seen by our eyes.” If we can establish that the Course does indeed use that more normal sense of “world” in a number of places, that deprives us of a good reason for mentally inserting the non-normal “as you see it” every time you read the word “world.” At that point, such an insertion is revealed to be unwarranted, a simple act of injecting one’s own meaning into the words of the Course.

So the question is: What is the world that we made? Is it the world that our eyes see, the world of changing forms? Or is it the world as we see it—the interpretation we place on the changing forms that our eyes see?

The passages

Passage 1: “What can He know of the ephemeral?”

Is it not strange that you believe to think you made the world you see is arrogance? God made it not. Of this you can be sure. What can He know of the ephemeral, the sinful and the guilty, the afraid, the suffering and lonely, and the mind that lives within a body that must die? You but accuse Him of insanity, to think He made a world where such things seem to have reality. He is not mad. Yet only madness makes a world like this. (W-pI.152.6:1-7)

Some of the things listed here are inner conditions (suffering, loneliness). I’ll ignore those. But several of the things are basic structural characteristics of this world. According to this passage, we, not God, made: the ephemeral, the mind that lives within a body, a body that must die. The passing, minds within bodies, bodies that die—these are fundamental characteristics of the physical world, characteristics so fundamental that it seems grandiose to think we could have made them. And that is exactly what this passage addresses—our belief that it is arrogant to claim that we made such basic structural characteristics of the world. Yet what is really arrogant is to think that God made a world like this, for it claims that God is insane.

Passage 2: “The delusional system of those made mad by guilt”

The world you see is the delusional system of those made mad by guilt. Look carefully at this world, and you will realize that this is so. For this world is the symbol of punishment, and all the laws that seem to govern it are the laws of death. Children are born into it through pain and in pain. Their growth is attended by suffering, and they learn of sorrow and separation and death. Their minds seem to be trapped in their brain, and its powers to decline if their bodies are hurt. They seem to love, yet they desert and are deserted. They appear to lose what they love, perhaps the most insane belief of all. And their bodies wither and gasp and are laid in the ground, and are no more. Not one of them but has thought that God is cruel.

If this were the real world, God would be cruel. (T-13.In.2:2-3:1)

This world is a delusional system of those made mad by guilt. We can see the evidence of this if we just look around. What is the evidence? The evidence is that everyone here spends their lives getting punished. If guilt-crazed beings made the world, what else would they build but a torture chamber where everyone is forever punished for their (purported) sins? Note the specific examples:

Childbirth is painful for infant and mother

Children suffer as they grow up

Children learn of suffering and death as they grow up

Their minds are trapped in their brains (another reference to the mind being within the body)

Brain-damage can seemingly impair their minds

They fall in love, but leave and get left by their love

They grow old and start losing all that they loved

Their health and vitality progressively fail

They die

Note how physical this list is. It is full of things that have nothing to do with how we perceive the world. It is not just our interpretation that says that bodies die. They die. All bodies stop functioning and then decay. If we perceive otherwise, then we are seriously out of touch. And again, like the previous passage, this one says it is wrong to attribute such phenomena to God. It is our delusional system, not His creation. If He created it, He would be cruel.

Passage 3: “A world…made up of bodies”

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. (T-19.II.6:5)

Sin, not God, made this world. What is the world that sin (or, as it also implies, the ego) made? It is a world of mindless bodies that can become corrupted and decay. If you take away from this world all of bodies that can decay, what exactly is left? This passage is not talking about the world as we see it; it is talking about the world as it is.

Passage 4: “The world was made as an attack on God”

The world was made as an attack on God. It symbolizes fear. And what is fear except love’s absence? Thus the world was meant to be a place where God could enter not, and where His Son could be apart from Him. Here was perception born, for knowledge could not cause such insane thoughts. But eyes deceive, and ears hear falsely. Now mistakes become quite possible, for certainty has gone. (W-pII.3.2:1-7)

Here is that famous passage where it says we made the world as an attack on God. But what “world” did we make? According to this passage, it is the world where beings perceive. More specifically, it is the world where beings perceive through their eyes and ears, through their senses. If I were to ask you, “Is the world really a place where beings perceive through their eyes and ears, or is that only the world as I see it?” the answer is obvious.

Passage 5: “God did not create it”

The world you see is an illusion of a world. God did not create it, for what He creates must be eternal as Himself. Yet there is nothing in the world you see that will endure forever. Some things will last in time a little while longer than others. But the time will come when all things visible will have an end.

The body’s eyes are therefore not the means by which the real world can be seen, for the illusions that they look upon must lead to more illusions of reality.” (C-4.1:1-2:1)

God did not create the world. Why not? Because nothing in it will last forever. “All things visible will have an end.” “All things visible” can be restated as “all things seen by the body’s eyes.” He is talking here about the visible world, the world as seen by our eyes, not the world as merely interpreted by our minds.

Passage 6: “God created only the eternal”

The world as you perceive it cannot have been created by the Father, for the world is not as you see it. God created only the eternal, and everything you see is perishable. Therefore, there must be another world that you do not see. (T-11.VII.1:1-3)

This passage makes the same point as the previous one. “God created only the eternal, and everything you see is perishable.” God cannot have created this world, because nothing in it will last forever. Everything in it will perish. To state the obvious, the quality of not lasting forever is not a mental interpretation we impose on the world, it is a physical fact.

Passage 7: “The stars will disappear”

What seems eternal all will have an end. The stars will disappear, and night and day will be no more. All things that come and go, the tides, the seasons and the lives of men; all things that change with time and bloom and fade will not return. Where time has set an end is not where the eternal is. God’s Son can never change by what men made of him.” (T-29.VI.2:7-11)

Here is a list of what our eyes see that seems to last forever but does not: The stars, night and day, the tides, the seasons, the lives of men. These things last so long that they can seem eternal. But ultimately they are ephemeral. Therefore, they cannot have been created by God. This passage does not use the word “world,” but it does talk like other passages that do, especially in its contrast of the ephemeral with the eternal. Also, its talk of stars and night and day disappearing is strikingly similar to (T-17.II.4:1), which says, “The stars will disappear in light, and the sun that opened up the world to beauty will vanish.”

Passage 8: “There are no stores”

Sit quietly and look upon the world you see, and tell yourself: “The real world is not like this. It has no buildings and there are no streets where people walk alone and separate. There are no stores where people buy an endless list of things they do not need. It is not lit with artificial light, and night comes not upon it. There is no day that brightens and grows dim. There is no loss. Nothing is there but shines, and shines forever.” (T-13.VII.1)

What is puzzling about this passage is that the Course tells us repeatedly that the real world is not some kind of afterlife state, but something we experience while still in this world. Yet this passage instructs us to sit down, look around us, and tell ourselves that the real world has none of the things we see before us. It has no buildings, streets, stores, nor artificial light. At this point we may be thinking that it has nothing man-made, perhaps only natural things like trees, streams, hills and maybe tofu. But then we are asked to say to ourselves that the real world does not contain a cycle of day and night (which the last passage referred to also), one of the most basic elements of the natural world. If “nothing is there but shines, and shines forever,” then the changing light of the daily cycle is excluded.

By defining what the real world is not, this passage also defines what this world is. It is a place that has buildings, streets, stores, consumer goods, separate bodies walking around, and the cycle of day and night. Those are not simply features of the world as I see it; they are features of the objective, physical world.

Passage 9: “And no one asks if a benign Creator could will this”

Death is the central dream from which all illusions stem. Is it not madness to think of life as being born, aging, losing vitality, and dying in the end? We have asked this question before, but now we need to consider it more carefully. It is the one fixed, unchangeable belief of the world that all things in it are born only to die. This is regarded as “the way of nature,” not to be raised to question, but to be accepted as the “natural” law of life. The cyclical, the changing and unsure; the undependable and the unsteady, waxing and waning in a certain way upon a certain path, all this is taken as the Will of God. And no one asks if a benign Creator could will this.

In this perception of the universe as God created it, it would be impossible to think of Him as loving. For who has decreed that all things pass away, ending in dust and disappointment and despair, can but be feared. He holds your little life in his hand but by a thread, ready to break it off without regret or care, perhaps today. Or if he waits, yet is the ending certain. Who loves such a god knows not of love, because he has denied that life is real. Death has become life’s symbol. His world is now a battleground, where contradiction reigns and opposites make endless war. Where there is death is peace impossible.” (M-27.1-2)

This passage describes death as the core of the illusory world, the world that God did not create. This passage, in other words, is able tell us a good deal about what the Course means by “world”—the world that we think God created (“His world”—2:7), the universe as we think He created it (2:1). What is this world, this universe? It is a place where the way of nature, the natural law of life, is that living things are born, age, and die. It is a place where everything changes, everything waxes and wanes, everything moves in natural cycles.

Putting the passages together

Let’s put all this together and see what we get.

What is this world that we, not God, made?

the world that is seen by the eyes (4)

a world in which everything is temporary (1, 4, 6, 7, 9)

a world of bodies (3, 8)

a world of stars, tides, seasons (7)

a world of buildings, streets, stores, consumer goods (8)

a world containing the cycle of night and day (7, 8)

a world of cycles (night and day, seasons, tides, cycle of birth and death) (2, 7, 8, 9)

a world containing the human life cycle (2, 7, 9)

In this cycle, life first is born (2, 9)

This birth is painful for infant and mother (2)

The body that is born contains a mind (1, 2)

This mind can seemingly be impaired by damage to the brain (2)

This mind perceives the world through the body’s eyes and ears (4)

Eventually, the body’s health and vitality will progressively fail (2, 9)

The body will inevitably die (1, 2, 3, 7, 9)

The body, once dead, will decay (3, 9)

There are clearly spatial elements in here—bodies, stars, buildings, perception through the eyes and ears—all of which imply separation. But I think it is clear that temporal elements dominate the list—all things are temporary, the focus on cycles, the focus on death. In fact, what really stands out is the connection between time and death. Temporal = temporary = passing = perishable. The connection between cycles and death is also obvious, once you think about it. Death is the endpoint of every cycle. This same focus comes out in a passage I didn’t use. T-26.V.13 characterizes time as a collection of repeating cycles, some small, some large, that are all repetitions of the original choice to replace life with death. The original separation, therefore, was one pulse of birth/death, of birth being replaced by death. And since time is just the repetition, in umpteen forms, of that single instant, all time is a collection of cycles that begin with birth and end with death and keep repeating on and on and on.

My main point, however, is that the world in these passages is clearly the world of time and space—of separate forms, containing separate minds, that perceive the world through physical senses, that change with time, and that eventually die. It is not just the world as we see it; it is the world we are seeing. I really see no way around that.

Who made the world?

We did (1, 4)

Insanity did (1, 2)

Those made mad by guilt (2)

Sin (3)

The ego (3)

Why didn’t God make it?

God would be insane to make a world of lonely, fearful, suffering minds trapped within separate bodies that must die (1)

God would be cruel if He made a world in which we go through the human life cycle, where we suffer from birth to inevitable death (2)

The world is ruled by sin, which is why everything decays; and sin is not of God. (3)

The world is an attack on God. Why? It is the embodiment of fear, and fear is the opposite of God, since He is Love. (4)

God creates only the eternal, and everything in the world is temporary. (5, 6)

A benign Creator could never will a place where all things pass away in death, and where, in the meantime, He holds their little lives by a thread, waiting to break it off according to His whim. (9)

In summary, it is not loving to make such a place. It is not loving to make a world of space (separateness) and a world of time (death). The most basic, fundamental characteristics of the physical world—space and time—make it a place that only a cruel, insane god would create. And God is not cruel and insane.

Conclusion

There is absolutely no doubt that these nine passages are saying that we, not God, made the world of bodies, stars, night, and day; that we, not God, made the world of cycles, the world of birth and death. In short, we made space and we made time. God did not create those things, for space means separation and time means death, and only an insane God would create separation and death.

Given that these passages clearly speak of “world” as “the physical world seen by our eyes,” this undercuts the reason to read into “world” in the Course the non-normal sense of “world as you see it.” When the Course talks about us, not God, making the world, it means much more than the world as we see it. It means the world. It means what it sounds like it means.

This may seem like a downer, but, in my opinion, that is only because we don’t realize that all of our pain is associated with those very elements of the world that the Course is talking about here. Think of the things we complain about day-in and day-out. Think about the things that occasionally devastate us, that we take years to recover from. Are they not the normal elements of the human life cycle? Are they not the attack, brutality, and death that are fundamental to the nature of this world? Wouldn’t it, then, be great news if this world was not real, was not created by God, and therefore ultimately had no power over us?

[Please note: ACIM passages quoted in this article reference the Foundation for Inner Peace (FIP) Edition.

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