On Giving Birth

What danger can assail the wholly innocent? What can attack the guiltless? What fear can enter and disturb the peace of sinlessness? What has been given you, even in its infancy, is in full communication with God and you. In its tiny hands it holds, in perfect safety, every miracle you will perform, held out to you. The miracle of life is ageless, born in time but nourished in eternity. Behold this infant, to whom you gave a resting place by your forgiveness of your brother, and see in it the Will of God. Here is the babe of Bethlehem reborn. And everyone who gives him shelter will follow him, not to the cross, but to the resurrection and the life. (ACIM:T-19.IV.C.10)

Observant people have often realized that dying is a continual process, that is entirely part of this life. Just look back, how many phases of your life have completely died off, and it feels now as if you were a different person then, and yet, when you lost that job, that relationship, or some other situation, it seemed like death, like a huge loss, like a sacrifice, but the facts prove that it was not, if you learn to forgive and let go. Or, if you want to give in to our sado/masochist tendencies, you can spend the rest of your life beating yourself up about the past and making yourself miserable. We certainly have that option, but it's a choice. Plato discusses the fear of death beautifully in pointing out that we're merely on this side of a door, and cannot see the other side until we pass through, but it's not the end, and he also clearly understand that throughout our lives we pass through such doors of transition in the psychological sense, the death of the body is merely another one of those. Reflecting on this more deeply, we might begin to understand why dying is a psychological process. By the same logic giving birth is a psychological process. It all boils down to the choice between the ego or the Holy Spirit as our teachers, and the choice happens continuously in every moment, except we're not usually aware of it. The essence of the choice is between form and content, between the body or spirit, between manifest and latent, between duality and oneness, murder or love, death or life etc. The point being that forms (Saturn) are constructs of time and space, which only exist temporarily, and sooner or later all waste away, and if we dedicate our lives to preserving form we commit ourselves to dying with them, while the choice for life is the choice for spirit, in which we realize that form does not matter and the Holy Spirit will give us whatever forms to work with that are most useful at the time, until they go and we move on.

In mythology the image of "son" is often used to symbolize the effect of our choices, just like in real life (as any good family therapist will tell you) the children mirror their own choices back to the parents, and this is why children can be so maddening if the parents live in denial in any way shape or form. At some point most parents become aware that children have the annoying habit of learning what you do, not what you say, and to that extent clearly the children are helping the parents grow up, more so than the other way around. The Dutch spiritual teacher J. W. Kaiser (JWK) calls children in this sense our "self of tomorrow," quite in the spirit of "by their fruits shall ye know them." In short, what we experience reflects our choices at this level, and our experience in life in that sense is our son, who reflects back to us what we choose to be. Kaiser's brilliant translation, commentary, and explanation of the Gospel according to Mark, (Beleving van het Evangelie, not available in English). Kaiser understood that what mattered about the story is hardly the manifest content, as Paul and eventually Christianity would have it, but the latent, or inner meaning of the story, which of course merely reflects what is going on in the mind, and which can become clear to us through experience if we ourselves make the inner choice to follow Jesus, or the Holy Spirit, as no doubt he did in order to be able to read the book in the way he did.

The rest is very simple in every situation we have a choice of teacher (in the terminlogy of A Course in Miracles), or "father" in terms of the Biblical myths. Our soul (Mary/Miriam - etymologically meaning "in revolt, in uprising" as per JWK) when it rises up to the dictates of time, and begins looking for "another way" (as did Helen Schucman and Bill Thetford in the developments that led to ACIM- See Ken Wapnick's Absence from Felicity), and in this condition we will realize that we may be "betrothed" to a figure in time (Joseph, again as per JWK), but we are not fulfilled by what the Course calls special relationships, our deepest longing and our life's purpose can only be fulfilled by choosing the Holy Spirit, who thus becomes the Father, of what we ourselves are then becoming, as reflected in the quotation from ACIM above. Forgiveness is the process where this birth takes place, again and again and again, when we choose against the ego past as the father of our life of tomorrow (symbolized by Joseph in the story), and for the Holy Spirit as the father of our "child." And so the way of the spirit is a matter of active choice, choice for content over form, in full awareness that forms come and go, and in letting go of our attachment to them, what is eternal in us will be reborn to us - the theme of Gary Renard's book Your Immortal Reality.

In terms of the Thomas Gospel, there are many sayings which reflect this choice possibility, such as Logion 13, and Logion 42, "Be passersby," which puts us in the position of observer of "our life" so that we can start seeing it, rather than being it, and thereby put ourselves in a position to make another choice through forgiveness, and so letting the Holy Spirit run our life, instead of the ego, which merely wants us to play the hero of the story, and to act on the manifest content, and continue to keep us mindlessly and permanently embroiled in the world. So living in the now in this sense means not responding to situations from the past, but truly approaching every day, and every moment like it is the beginning of the rest of your life, and deciding if you want to continue in ego-hell, which is form first, never mind the content (murder), or choose the Holy Spirit instead, which means content (spirit) first, and leaving the form to Him, and assume the way back to Heaven, where all nice childern (all of us, whenever we're ready) go.

"What It Says": From the Preface of A Course In Miracles

This book is a more recent contribution from Ken Wapnick, but in a lot of ways, next to A Talk Given, it may be one of the more suitable "introductory" books available from his hand, which is the main reason for including it in the reading list in my book. At the same time it is also a very useful recap for long time students.

In short, while I don't believe I quoted this book specifically in Closing the Circle, I included it in the reading list with the thought that it is highly suitable "for further reading." My book tries to be accessible for both people who had not known of the Thomas gospel before as well as for people who had not heard of A Course In Miracles before, in effect bringing the two together. Along those same lines the bibliography is trying to be helpful towards the next step to take. Simply put, if you weren't already a student of A Course In Miracles, it is a bit harder to really see the coherence of the Thomas message in the spirit of Pursah's commentaries to it, and it helps to have that frame work, and this booklet of just 75 pages, which covers the third section of the Preface to the Course is very comprehensive indeed. In fact the only word for it is exhaustive, but in Ken's inimitable style it manages to be not exhausting, but a gem. Ever since his involvement with Helen Schucman in the editing of the Course manuscript, Ken has emerged as the leading teacher of the Course, simply because he does not mix in anything else. He is a very literate person, and can and does draw from his extensive knowledge of literature and music, not to mention psychology, but his fundamental approach always is to explain the Course in it's own terms, without mixing in anything external, except for an example that can help us on our way to integrate this material. He is at it again in this book. It should be noted that in most cases, to write a 75 page booklet about 4 pages of text might seem to be overkill, but the reason it is not is that truly in these 4 pages all the seeds are planted which will flower subsequently in the 1400 pages of the Course itself, and the commentary of this book helps us to see that, for otherwise we might read right over it.

Ken compares this section to the overture to a symphony, or the prelude to an opera, and his commentary makes it clear in detail how essentially all the major themes of the Course's teaching are present in this section, and the groundwork is laid for a more exhaustive treatment later on in the text. So the foundation that is laid here begins from the beginning, which is the distinction of the Level One teaching of the Course, which is introduced with the famous lines, summarizing the Course teaching from the Introduction to A Course in Miracles:

Nothing real can be threatened.
Nothing unreal exists.
Herein lies the peace of God.

It seems so simple, but most of our lives we don't get the obvious, since the ego is all about complexity. To my mind these lines always seem to be a corollary to an old Dutch saying, which in translation would sound as follows: That's why we suffers mostly here, from the suffering we fear, (My translation is slightly poetic, to preserve the rhyme, here it is in Dutch: Daarom lijdt de mens het meest van het lijden dat men vreest). The peace of God thus depends on the ability to tell apart truth and fiction, for our suffering is entirely in the realm of the illusory ego-world of projection, and the truth or realith in us can never be affected or changed by anything external. Learning to understand that viscerally is the bridge that Jesus or the Holy Spirit lead us across if we practice the teachings of the Course, which are the teachings of Jesus in modern form. The next issue which this section of the Course then addresses, is the level of our experience, so if Level One is about the abstract understanding of the difference between Heaven and the world, Level Two is about the level of our daily experience, and learning to tell the ego and the Holy Spirit apart, and learning to choose the miracle of forgiveness instead of the ego's pain.

Throughout this little book Ken connects the abstract concepts of the Course in many ways to our practical experience, such as showing how the scarcity principle, which as an expression occurs only in this section of the Preface (though the words scarcity and lack appear throughout the Course to indicate the fundamental nature of the ego thought system), finds expression in such experiential "facts" of life as addictions (never enough of xyz), and blackholes, which seem to vacuum up matter, which disappears into nothingness at that point. Evidently it is again no accident that not only were Helen and Bill, who collaborated in writing down the Course psychologists, but so is Ken, and his profound ability to help us connect the Course's teachings to our daily experience, with complete intellectual integrity is his abiding contribution to the teaching of the Course, and this little gem of a book will no doubt be helpful to many.