Now About That Grapevine

Logion 40 is one of the "prequels" (to use the expression of Pursah, in Gary Renard's books) of a saying that we find in the New Testament literature. In this case, a variation on the statement comes back in Matthew 15:13, where it is bundled with some other sayings material, and made into a story in the style that is familiar from the synoptic gospels. They always tell a story around the saying.

The basic image is clear enough, the vine planted "outside the father" is not strong, it cannot be, and it "will be pulled up by its roots and die."


God is our source, and the ego's basic premise of an independent existence, outside of God, is not a viable proposition, it cannot be, or as the Course puts it:

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. Outside of Heaven, only the conflict of illusion stands; senseless, impossible and beyond all reason, and yet perceived as an eternal barrier to Heaven. Illusions are but forms. Their content is never true. (ACIM:T-23.II.19)

This is one of the clearest statements in the Thomas Gospel on the notion that the ego's thought system simply does not work, and just so as the history of the Course makes it clear, which is also validated by people who have the experience in their own lives, we do not start looking for "another way," until we are quite at our wits' end with our way, and the ways of the world, and we become truly motivated and open for the alternative.

There is a fun little book I've been reading lately which demonstrates this issue very humorously, which is listed above. It is a hilarious and psychologically very astute look at why we strive for unhappiness, even though we pretend otherwise, because denial is the best cover over the ego's defense mechanisms. Of course there area many books, movies and statements which document in various ways how the ego system does not work, take your pick, some are ponderous, but many are quite funny, starting with Groucho Marx's notion that he would not belong to any club that would have him as a member (which is quoted in this little book as well). It's good to stop taking it so seriously, and focus on the real work which is the practice of forgiveness.

In the Thomas Gospel, inter alia Logion 56 offers an interesting corollary to the present statement. The notion that the world is merely a corpse, and that once you get that, you've transcended it, lines up perfectly with the tenor of Logion 40. Basically it helps to fully understand that the ego system is insane, there's no point to making it work, since the outcome is death anyway. The only thing that trips us up is that we just automatically slip into identifying with our roles in the world again, and this is why Jesus advocates a change of mine, and that we join with him in seeking only his Kingdom which is not of this world. The ego is always afraid that we will die if we let go of our attachment to this world, which is not true, and it's logic is completely unsound, for death is the certain outcome of the ego's proposition, yet it tries to scare us with the fear of death. The greatest risk of letting go of our attachments to the things of the world is of course peace, and happiness, which therefore the ego wants to avoid at all costs. Watzlawick's book ends as follows:

This little book began with a passage from Dostoyevsky, and perhaps it should conclude with another quotation from his work. In The Possessed, one of Dostoyevsky's most enigmatic charachters has this to say:

Everything's good.... Everything. Man is unhappy because he doesn't know he is happy. It's only tat. That's all, that's all! If one finds out, one will become happy at once, that minute.

The situation is hopeless and the solution is hopelessly simple. (Paul Watzlawick, The Situation Is Hopeless, But Not Serious, p. 121)

Or, as A Course in Miracles would have it:

    In order to heal, it thus becomes essential for the teacher of God to let all his own mistakes be corrected. If he senses even the faintest hint of irritation in himself as he responds to anyone, let him instantly realize that he has made an interpretation that is not true. Then let him turn within to his eternal Guide, and let Him judge what the response should be. So is he healed, and in his healing is his pupil healed with him. The sole responsibility of God's teacher is to accept the Atonement for himself. Atonement means correction, or the undoing of errors. When this has been accomplished, the teacher of God becomes a miracle worker by definition. His sins have been forgiven him, and he no longer condemns himself. How can he then condemn anyone? And who is there whom his forgiveness can fail to heal? (ACIM:M-18.4)

Hopelessly simple indeed.