A Course in Miracles

A Course in Miracles (also referred to as ACIM or the Course) is a 1976 book scribed by Helen Schucman. The underlying premise is that the greatest "miracle" is the act of simply gaining a full "awareness of love's presence" in one's own life. Schucman claimed that the book had been dictated to her, word for word, via "inner dictation" from Jesus. The Course, as referred to by its students, was first published in 1976, but was later revised in 1992. Since it went on sale in 1976, the text has been translated into 27 languages.

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• This time there will be no failure, no loss of truth, no misunderstanding and no misrepresentation I will direct its growth as it reaches from the paper on which it was written into the hearts for which it was intended.
  • Special Message 12/31/75

• This is a course in miracles. It is a required course. Only the time you take it is voluntary … you can elect what you want to take at a given time. The course does not aim at teaching the meaning of love, for that is beyond what can be taught. It does aim, however, at removing the blocks to the awareness of love's presence, which is your natural inheritance. The opposite of love is fear, but what is all-encompassing can have no opposite.

  This course can therefore be summed up very simply in this way: Nothing real can be threatened. Nothing unreal exists. Herein lies the peace of God.

  • T-in.1–2

• There is no order of difficulty in miracles. One is not "harder" or "bigger" than another. They are all the same. All expressions of love are maximal.
  • T-1.I.1

• Miracles as such do not matter. The only thing that matters is their Source, which is far beyond evaluation.
  • T-1.I.2

• Miracles occur naturally as expressions of love. The real miracle is the love that inspires them. In this sense everything that comes from love is a miracle.
  • T-1.I.3

• All miracles mean life, and God is the Giver of life. His Voice will direct you very specifically. You will be told all you need to know.
  • T-1.I.4

• Miracles are habits, and should be involuntary. They should not be under conscious control. Consciously selected miracles can be misguided.
  • T-1.I.5

• Miracles are natural. When they do not occur something has gone wrong.
  • T-1.I.6

• Miracles are everyone's right, but purification is necessary first.
  • T-1.I.7

• Miracles are healing because they supply a lack; they are performed by those who temporarily have more for those who temporarily have less.
  • T-1.I.8

• The use of miracles as spectacles to induce belief is a misunderstanding of their purpose.
  • T-1.I.10

• Prayer is the medium of miracles. It is a means of communication of the created with the Creator. Through prayer love is received, and through miracles love is expressed.
  • T-1.I.11

• Miracles are thoughts. Thoughts can represent the lower or bodily level of experience, or the higher or spiritual level of experience. One makes the physical, and the other creates the spiritual.
  • T-1.I.12

• Miracles are both beginnings and endings, and so they alter the temporal order. They are always affirmations of rebirth, which seem to go back but really go forward. They undo the past in the present, and thus release the future.
  • T-1.I.13

• Miracles bear witness to truth. They are convincing because they arise from conviction. Without conviction they deteriorate into magic, which is mindless and therefore destructive; or rather, the uncreative use of mind.
  • T-1.I.14

• Each day should be devoted to miracles. The purpose of time is to enable you to learn how to use time constructively. It is thus a teaching device and a means to an end. Time will cease when it is no longer useful in facilitating learning.
  • T-1.I.15

• Miracles are teaching devices for demonstrating it is as blessed to give as to receive. They simultaneously increase the strength of the giver and supply strength to the receiver.
  • T-1.I.16

• Revelation induces complete but temporary suspension of doubt and fear. It reflects the original form of communication between God and His creations, involving the extremely personal sense of creation sometimes sought in physical relationships. Physical closeness cannot achieve it. Miracles, however, are genuinely interpersonal, and result in true closeness to others. Revelation unites you directly with God. Miracles unite you directly with your brother. Neither emanates from consciousness, but both are experienced there. Consciousness is the state that induces action, though it does not inspire it. You are free to believe what you choose, and what you do attests to what you believe.
  • T-1.II.1

• "No man cometh unto the Father but by me" does not mean that I am in any way separate or different from you except in time, and time does not really exist. The statement is more meaningful in terms of a vertical rather than a horizontal axis. You stand below me and I stand below God. In the process of "rising up," I am higher because without me the distance between God and man would be too great for you to encompass. I bridge the distance as an elder brother to you on the one hand, and as a Son of God on the other. My devotion to my brothers has placed me in charge of the Sonship, which I render complete because I share it. This may appear to contradict the statement "I and my Father are one," but there are two parts to the statement in recognition that the Father is greater.
  • T-1.II.4

• "Heaven and earth shall pass away" means that they will not continue to exist as separate states. My word, which is the resurrection and the life, shall not pass away because life is eternal. You are the work of God, and His work is wholly lovable and wholly loving. This is how a man must think of himself in his heart, because this is what he is.
  • T-1.III.2

• The forgiven are the means of the Atonement. Being filled with spirit, they forgive in return. Those who are released must join in releasing their brothers, for this is the plan of the Atonement. Miracles are the way in which minds that serve the Holy Spirit unite with me for the salvation or release of all of God's creations.
  • T-1.III.3

• The escape from darkness involves two stages: First, the recognition that darkness cannot hide. This step usually entails fear. Second, the recognition that there is nothing you want to hide even if you could. This step brings escape from fear. When you have become willing to hide nothing, you will not only be willing to enter into communion but will also understand peace and joy.
  • T-1.IV.1

• The Origins of Separation. To extend is a fundamental aspect of God which He gave to His Son. In the creation, God extended Himself to His creations and imbued them with the same loving Will to create. You have not only been fully created, but have also been created perfect. There is no emptiness in you. Because of your likeness to your Creator you are creative. No child of God can lose this ability because it is inherent in what he is, but he can use it inappropriately by projecting. The inappropriate use of extension, or projection, occurs when you believe that some emptiness or lack exists in you, and that you can fill it with your own ideas instead of truth.
  • T-2.I.1:1–7

• A further point must be perfectly clear before any residual fear still associated with miracles can disappear. The crucifixion did not establish the Atonement; the resurrection did. Many sincere Christians have misunderstood this. No one who is free of the belief in scarcity could possibly make this mistake. If the crucifixion is seen from an upside-down point of view, it does appear as if God permitted and even encouraged one of His Sons to suffer because he was good. This particularly unfortunate interpretation, which arose out of projection, has led many people to be bitterly afraid of God. Such anti-religious concepts enter into many religions. Yet the real Christian should pause and ask, "How could this be?" Is it likely that God Himself would be capable of the kind of thinking which His Own words have clearly stated is unworthy of His Son?
  • T-3.I.1

• The best defense, as always, is not to attack another's position, but rather to protect the truth. It is unwise to accept any concept if you have to invert a whole frame of reference in order to justify it. This procedure is painful in its minor applications and genuinely tragic on a wider scale. Persecution frequently results in an attempt to "justify" the terrible misperception that God Himself persecuted His Own Son on behalf of salvation. The very words are meaningless. It has been particularly difficult to overcome this because, although the error itself is no harder to correct than any other, many have been unwilling to give it up in view of its prominent value as a defense. In milder forms a parent says, "This hurts me more than it hurts you," and feels exonerated in beating a child. Can you believe our Father really thinks this way? It is so essential that all such thinking be dispelled that we must be sure that nothing of this kind remains in your mind. I was not "punished" because you were bad.
  • T-3.I.2:1–10

• The statement "Vengeance is mine, saith the Lord" is a misperception by which one assigns his own "evil" past to God. The "evil" past has nothing to do with God. He did not create it and He does not maintain it. God does not believe in retribution. His Mind does not create that way. He does not hold your "evil" deeds against you. Is it likely that He would hold them against me? Be very sure that you recognize how utterly impossible this assumption is, and how entirely it arises from projection. This kind of error is responsible for a host of related errors, including the belief that God rejected Adam and forced him out of the Garden of Eden. It is also why you may believe from time to time that I am misdirecting you. I have made every effort to use words that are almost impossible to distort, but it is always possible to twist symbols around if you wish.
  • T-3.I.3

• You have no idea of the tremendous release and deep peace that comes from meeting yourself and your brothers totally without judgment.
  • T-3.VI.3:1

• The Bible says that you should go with a brother twice as far as he asks. It certainly does not suggest that you set him back on his journey. Devotion to a brother cannot set you back either. It can lead only to mutual progress. The result of genuine devotion is inspiration, a word which properly understood is the opposite of fatigue. To be fatigued is to be dis-spirited, but to be inspired is to be in the spirit. To be egocentric is to be dis-spirited, but to be Self-centered in the right sense is to be inspired or in spirit. The truly inspired are enlightened and cannot abide in darkness.
  • T-4.in.1

• You can speak from the spirit or from the ego, as you choose. If you speak from spirit you have chosen to "Be still and know that I am God." These words are inspired because they reflect knowledge. If you speak from the ego you are disclaiming knowledge instead of affirming it, and are thus dis-spiriting yourself. Do not embark on useless journeys, because they are indeed in vain. The ego may desire them, but spirit cannot embark on them because it is forever unwilling to depart from its Foundation.
  • T-4.in.2

• The journey to the cross should be the last "useless journey." Do not dwell upon it, but dismiss it as accomplished. If you can accept it as your own last useless journey, you are also free to join my resurrection. Until you do so your life is indeed wasted.
  • T-4.in.3:1–4

• Do not make the pathetic error of "clinging to the old rugged cross." The only message of the crucifixion is that you can overcome the cross. Until then you are free to crucify yourself as often as you choose. This is not the gospel I intended to offer you. We have another journey to undertake, and if you will read these lessons carefully they will help prepare you to undertake it.
  • T-4.in.3:7–11

• To heal is to make happy. I have told you to think how many opportunities you have had to gladden yourself, and how many you have refused. This is the same as telling you that you have refused to heal yourself. The light that belongs to you is the light of joy. Radiance is not associated with sorrow. Joy calls forth an integrated willingness to share it, and promotes the mind's natural impulse to respond as one. Those who attempt to heal without being wholly joyous themselves call forth different kinds of responses at the same time, and thus deprive others of the joy of responding wholeheartedly.
  • T-5.in.1

• To be wholehearted you must be happy. If fear and love cannot coexist, and if it is impossible to be wholly fearful and remain alive, the only possible whole state is that of love. There is no difference between love and joy. Therefore, the only possible whole state is the wholly joyous. To heal or to make joyous is therefore the same as to integrate and to make one. That is why it makes no difference to what part or by what part of the Sonship the healing is offered. Every part benefits, and benefits equally.
  • T-5.in.2

• You are being blessed by every beneficent thought of any of your brothers anywhere. You should want to bless them in return, out of gratitude. You need not know them individually, or they you. The light is so strong that it radiates throughout the Sonship and returns thanks to the Father for radiating His joy upon it. Only God's holy children are worthy channels of His beautiful joy, because only they are beautiful enough to hold it by sharing it. It is impossible for a child of God to love his neighbor except as himself. That is why the healer's prayer is: Let me know this brother as I know myself.
  • T-5.in.3

• [The Course in miniature] I must have decided wrongly, because I am not at peace. I made the decision myself, but I can also decide otherwise. I want to decide otherwise, because I want to be at peace. I do not feel guilty, because the Holy Spirit will undo all the consequences of my wrong decision if I will let Him. I choose to let Him, by allowing Him to decide for God for me.
  • T-5.VII.6:7–11

• The relationship of anger to attack is obvious, but the relationship of anger to fear is not always so apparent. Anger always involves projection of separation, which must ultimately be accepted as one's own responsibility, rather than being blamed on others. Anger cannot occur unless you believe that you have been attacked, that your attack is justified in return, and that you are in no way responsible for it. Given these three wholly irrational premises, the equally irrational conclusion that a brother is worthy of attack rather than of love must follow. What can be expected from insane premises except an insane conclusion? The way to undo an insane conclusion is to consider the sanity of the premises on which it rests. You cannot be attacked, attack has no justification, and you are responsible for what you believe.
  • T-6.in.1

• You have been asked to take me as your model for learning, since an extreme example is a particularly helpful learning device. Everyone teaches, and teaches all the time. This is a responsibility you inevitably assume the moment you accept any premise at all, and no one can organize his life without some thought system. Once you have developed a thought system of any kind, you live by it and teach it. Your capacity for allegiance to a thought system may be misplaced, but it is still a form of faith and can be redirected.
  • T-6.in.2

• The Message of the Crucifixion. For learning purposes, let us consider the crucifixion again. I did not dwell on it before because of the fearful connotations you may associate with it. The only emphasis laid upon it so far has been that it was not a form of punishment. Nothing, however, can be explained in negative terms only. There is a positive interpretation of the crucifixion that is wholly devoid of fear, and therefore wholly benign in what it teaches, if it is properly understood. The crucifixion is nothing more than an extreme example. Its value, like the value of any teaching device, lies solely in the kind of learning it facilitates. It can be, and has been, misunderstood. This is only because the fearful are apt to perceive fearfully. I have already told you that you can always call on me to share my decision, and thus make it stronger. I have also told you that the crucifixion was the last useless journey the Sonship need take, and that it represents release from fear to anyone who understands it. While I emphasized only the resurrection before, the purpose of the crucifixion and how it actually led to the resurrection was not clarified then. Nevertheless, it has a definite contribution to make to your own life, and if you will consider it without fear, it will help you understand your own role as a teacher.
  • T-6.I.1–2

• Whenever you deny a blessing to a brother you will feel deprived, because denial is as total as love. It is as impossible to deny part of the Sonship as it is to love it in part. Nor is it possible to love it totally at times. You cannot be totally committed sometimes.
  • T-7.VII.1:1–4

• Denial has no power in itself, but you can give it the power of your mind, whose power is without limit. If you use it to deny reality, reality is gone for you. Reality cannot be partly appreciated. That is why denying any part of it means you have lost the awareness of all of it. Yet denial is a defense, and so it is as capable of being used positively as well as negatively. Used negatively it will be destructive, because it will be used for attack. But in the service of the Holy Spirit, it can help you recognize part of reality, and thus appreciate all of it. Mind is too powerful to be subject to exclusion. You will never be able to exclude yourself from your thoughts.
  • T-7.VII.1:5–13

• When a brother acts insanely, he is offering you an opportunity to bless him. His need is yours. You need the blessing you can offer him. There is no way for you to have it except by giving it. This is the law of God, and it has no exceptions. What you deny you lack, not because it is lacking, but because you have denied it in another and are therefore not aware of it in yourself.
  • T-7.VII.2:1–6

• Every response you make is determined by what you think you are, and what you want to be is what you think you are. What you want to be, then, must determine every response you make.
  • T-7.VII.2:7–8

• You do not need God's blessing because that you have forever, but you do need yours. The ego's picture of you is deprived, unloving and vulnerable. You cannot love this. Yet you can very easily escape from this image by leaving it behind. You are not there and that is not you. Do not see this picture in anyone, or you have accepted it as you. All illusions about the Sonship are dispelled together as they were made together. Teach no one that he is what you would not want to be. Your brother is the mirror in which you see the image of yourself as long as perception lasts. And perception will last until the Sonship knows itself as whole. You made perception and it must last as long as you want it.
  • T-7.VII.3

• Knowledge is not the motivation for learning this course. Peace is. This is the prerequisite for knowledge only because those who are in conflict are not peaceful, and peace is the condition of knowledge because it is the condition of the Kingdom.
  • T-8.I.1:1–3

• Knowledge can be restored only when you meet its conditions. This is not a bargain made by God, Who makes no bargains. It is merely the result of your misuse of His laws on behalf of an imaginary will that is not His. Knowledge is His Will. If you are opposing His Will, how can you have knowledge? I have told you what knowledge offers you, but perhaps you do not yet regard this as wholly desirable. If you did you would not be so ready to throw it away when the ego asks for your allegiance.
  • T-8.I.1:4–10

• The distractions of the ego may seem to interfere with your learning, but the ego has no power to distract you unless you give it the power to do so.
  • T-8.I.2:1

• The ego's voice is an hallucination. You cannot expect it to say "I am not real." Yet you are not asked to dispel your hallucinations alone. You are merely asked to evaluate them in terms of their results to you. If you do not want them on the basis of loss of peace, they will be removed from your mind for you.
  • T-8.I.2:2–6

• Every response to the ego is a call to war, and war does deprive you of peace. Yet in this war there is no opponent. This is the reinterpretation of reality that you must make to secure peace, and the only one you need ever make. Those whom you perceive as opponents are part of your peace, which you are giving up by attacking them. How can you have what you give up? You share to have, but you do not give it up yourself.
  • T-8.I.3:1–6

• When you give up peace, you are excluding yourself from it. This is a condition so alien to the Kingdom that you cannot understand the state that prevails within it.
  • T-8.I.3:7–8

• Your past learning must have taught you the wrong things, simply because it has not made you happy. On this basis alone its value should be questioned. If learning aims at change, and that is always its purpose, are you satisfied with the changes your learning has brought you? Dissatisfaction with learning outcomes is a sign of learning failure, since it means that you did not get what you wanted.
  • T-8.I.4

• The curriculum of the Atonement is the opposite of the curriculum you have established for yourself, but so is its outcome. If the outcome of yours has made you unhappy, and if you want a different one, a change in the curriculum is obviously necessary. The first change to be introduced is a change in direction. A meaningful curriculum cannot be inconsistent. If it is planned by two teachers, each believing in diametrically opposed ideas, it cannot be integrated. If it is carried out by these two teachers simultaneously, each one merely interferes with the other.
  • T-8.I.5:1–6

• Fear of the Will of God is one of the strangest beliefs the human mind has ever made. It could not possibly have occurred unless the mind were already profoundly split, making it possible for it to be afraid of what it really is. Reality cannot "threaten" anything except illusions, since reality can only uphold truth. The very fact that the Will of God, which is what you are, is perceived as fearful, demonstrates that you are afraid of what you are. It is not, then, the Will of God of which you are afraid, but yours.
  • T-9.I.1

• Your will is not the ego's, and that is why the ego is against you. What seems to be the fear of God is really the fear of your own reality. It is impossible to learn anything consistently in a state of panic. If the purpose of this course is to help you remember what you are, and if you believe that what you are is fearful, then it must follow that you will not learn this course. Yet the reason for the course is that you do not know what you are.
  • T-9.I.2

• Nothing beyond yourself can make you fearful or loving, because nothing is beyond you. Time and eternity are both in your mind, and will conflict until you perceive time solely as a means to regain eternity. You cannot do this as long as you believe that anything happening to you is caused by factors outside yourself. You must learn that time is solely at your disposal, and that nothing in the world can take this responsibility from you. You can violate God's laws in your imagination, but you cannot escape from them. They were established for your protection and are as inviolate as your safety.
  • T-10.in.1

• God created nothing beside you and nothing beside you exists, for you are part of Him. What except Him can exist? Nothing beyond Him can happen, because nothing except Him is real. Your creations add to Him as you do, but nothing is added that is different because everything has always been. What can upset you except the ephemeral, and how can the ephemeral be real if you are God's only creation and He created you eternal? Your holy mind establishes everything that happens to you. Every response you make to everything you perceive is up to you, because your mind determines your perception of it.
  • T-10.in.2

• God does not change His Mind about you, for He is not uncertain of Himself. And what He knows can be known, because He does not know it only for Himself. He created you for Himself, but He gave you the power to create for yourself so you would be like Him. That is why your mind is holy. Can anything exceed the Love of God? Can anything, then, exceed your will? Nothing can reach you from beyond it because, being in God, you encompass everything. Believe this, and you will realize how much is up to you. When anything threatens your peace of mind, ask yourself, "Has God changed His Mind about me?" Then accept His decision, for it is indeed changeless, and refuse to change your mind about yourself. God will never decide against you, or He would be deciding against Himself.
  • T-10.in.3

• Either God or the ego is insane. If you will examine the evidence on both sides fairly, you will realize this must be true. Neither God nor the ego proposes a partial thought system. Each is internally consistent, but they are diametrically opposed in all respects so that partial allegiance is impossible. Remember, too, that their results are as different as their foundations, and their fundamentally irreconcilable natures cannot be reconciled by vacillations between them. Nothing alive is Fatherless, for life is creation. Therefore, your decision is always an answer to the question, "Who is my father?" And you will be faithful to the father you choose.
  • T-11.in.1

• Yet what would you say to someone who believed this question really involves conflict? If you made the ego, how can the ego have made you? The authority problem is still the only source of conflict, because the ego was made out of the wish of God's Son to father Him. The ego, then, is nothing more than a delusional system in which you made your own father. Make no mistake about this. It sounds insane when it is stated with perfect honesty, but the ego never looks on what it does with perfect honesty. Yet that is its insane premise, which is carefully hidden in the dark cornerstone of its thought system. And either the ego, which you made, is your father, or its whole thought system will not stand. You make by projection, but God creates by extension. The cornerstone of God's creation is you, for His thought system is light. Remember the Rays that are there unseen. The more you approach the center of His thought system, the clearer the light becomes.
  • T-11.in.2:1–3:4

• You have been told not to make error real, and the way to do this is very simple. If you want to believe in error, you would have to make it real because it is not true. But truth is real in its own right, and to believe in truth you do not have to do anything. Understand that you do not respond to anything directly, but to your interpretation of it. Your interpretation thus becomes the justification for the response. That is why analyzing the motives of others is hazardous to you. If you decide that someone is really trying to attack you or desert you or enslave you, you will respond as if he had actually done so, having made his error real to you. To interpret error is to give it power, and having done this you will overlook truth.
  • T-12.I.1

• The analysis of ego motivation is very complicated, very obscuring, and never without your own ego involvement. The whole process represents a clear-cut attempt to demonstrate your own ability to understand what you perceive. This is shown by the fact that you react to your interpretations as if they were correct. You may then control your reactions behaviorally, but not emotionally. This would obviously be a split or an attack on the integrity of your mind, pitting one level within it against another.
  • T-12.I.2

• There is but one interpretation of motivation that makes any sense. And because it is the Holy Spirit's judgment it requires no effort at all on your part. Every loving thought is true. Everything else is an appeal for healing and help, regardless of the form it takes.
  • T-12.I.3:1–4

• Can anyone be justified in responding with anger to a brother's plea for help? No response can be appropriate except the willingness to give it to him, for this and only this is what he is asking for. Offer him anything else, and you are assuming the right to attack his reality by interpreting it as you see fit. Perhaps the danger of this to your own mind is not yet fully apparent.
  • T-12.I.3:5–8

• If you believe that an appeal for help is something else you will react to something else. Your response will therefore be inappropriate to reality as it is, but not to your perception of it.
  • T-12.I.3:9–10

• There is nothing to prevent you from recognizing all calls for help as exactly what they are except your own imagined need to attack. It is only this that makes you willing to engage in endless "battles" with reality, in which you deny the reality of the need for healing by making it unreal. You would not do this except for your unwillingness to accept reality as it is, and which you therefore withhold from yourself.
  • T-12.I.4

• It is surely good advice to tell you not to judge what you do not understand.
  • T-12.I.5:1

• No one with a personal investment is a reliable witness, for truth to him has become what he wants it to be.
  • T-12.I.5:2

• If you are unwilling to perceive an appeal for help as what it is, it is because you are unwilling to give help and to receive it. To fail to recognize a call for help is to refuse help. Would you maintain that you do not need it? Yet this is what you are maintaining when you refuse to recognize a brother's appeal, for only by answering his appeal can you be helped. Deny him your help and you will not recognize God's Answer to you. The Holy Spirit does not need your help in interpreting motivation, but you do need His.
  • T-12.I.5:3–8

• Only appreciation is an appropriate response to your brother. Gratitude is due him for both his loving thoughts and his appeals for help, for both are capable of bringing love into your awareness if you perceive them truly.
  • T-12.I.6:1–2

• If you did not feel guilty you could not attack, for condemnation is the root of attack. It is the judgment of one mind by another as unworthy of love and deserving of punishment. But herein lies the split. For the mind that judges perceives itself as separate from the mind being judged, believing that by punishing another, it will escape punishment. All this is but the delusional attempt of the mind to deny itself, and escape the penalty of denial.
  • T-13.in.1:1–5

• For it is guilt that has obscured the Father to you, and it is guilt that has driven you insane. The acceptance of guilt into the mind of God's Son was the beginning of the separation, as the acceptance of the Atonement is its end.
  • T-13.in.1:7–2:1

• 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.
  • T-13.in.2:2–4

• 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.
  • T-13.in.2:5–10

• If this were the real world, God would be cruel. For no Father could subject His children to this as the price of salvation and be loving. Love does not kill to save. If it did, attack would be salvation, and this is the ego's interpretation, not God's. Only the world of guilt could demand this, for only the guilty could conceive of it. Adam's "sin" could have touched no one, had he not believed it was the Father Who drove him out of Paradise. For in that belief the knowledge of the Father was lost, since only those who do not understand Him could believe it.
  • T-13.in.3

• This world is a picture of the crucifixion of God's Son. And until you realize that God's Son cannot be crucified, this is the world you will see. Yet you will not realize this until you accept the eternal fact that God's Son is not guilty. He deserves only love because he has given only love. He cannot be condemned because he has never condemned. The Atonement is the final lesson he need learn, for it teaches him that, never having sinned, he has no need of salvation.
  • T-13.in.4

• Yes, you are blessed indeed. Yet in this world you do not know it. But you have the means for learning it and seeing it quite clearly. The Holy Spirit uses logic as easily and as well as does the ego, except that His conclusions are not insane. They take a direction exactly opposite, pointing as clearly to Heaven as the ego points to darkness and to death.
  • T-14.in.1:1–5

• We have followed much of the ego's logic, and have seen its logical conclusions. And having seen them, we have realized that they cannot be seen except in illusions, for there alone their seeming clearness seems to be clearly seen. Let us now turn away from them, and follow the simple logic by which the Holy Spirit teaches the simple conclusions that speak for truth, and only truth.
  • T-14.in.1:6–8

• If you are blessed and do not know it, you need to learn it must be so. The knowledge is not taught, but its conditions must be acquired for it is they that have been thrown away. You can learn to bless, and cannot give what you have not. If, then, you offer blessing, it must have come first to yourself. And you must also have accepted it as yours, for how else could you give it away? That is why miracles offer you the testimony that you are blessed. If what you offer is complete forgiveness you must have let guilt go, accepting the Atonement for yourself and learning you are guiltless. How could you learn what has been done for you, unknown to you, unless you do what you would have to do if it had been done for you?
  • T-14.I.1

• This is an insane world, and do not underestimate the extent of its insanity.
  • T-14.I.2:6

• Seeing is always outward. Were your thoughts wholly of you, the thought system you made would be forever dark. The thoughts the mind of God's Son projects or extends have all the power that he gives to them. The thoughts he shares with God are beyond his belief, but those he made are his beliefs. And it is these, and not the truth, that he has chosen to defend and love. They will not be taken from him. But they can be given up by him, for the Source of their undoing is in him. There is nothing in the world to teach him that the logic of the world is totally insane and leads to nothing. Yet in him who made this insane logic there is One Who knows it leads to nothing, for He knows everything.
  • T-14.I.3

• Any direction that would lead you where the Holy Spirit leads you not, goes nowhere. Anything you deny that He knows to be true you have denied yourself, and He must therefore teach you not to deny it. Undoing is indirect, as doing is. You were created only to create, neither to see nor do. These are but indirect expressions of the will to live, which has been blocked by the capricious and unholy whim of death and murder that your Father does not share with you. You have set yourself the task of sharing what cannot be shared. And while you think it possible to learn to do this, you will not believe all that is possible to learn to do.
  • T-14.I.4

• The Holy Spirit needs a happy learner, in whom His mission can be happily accomplished. You who are steadfastly devoted to misery must first recognize that you are miserable and not happy.
  • T-14.II.1:1–2

• Can you imagine what it means to have no cares, no worries, no anxieties, but merely to be perfectly calm and quiet all the time? Yet that is what time is for; to learn just that and nothing more. God's Teacher cannot be satisfied with His teaching until it constitutes all your learning. He has not fulfilled His teaching function until you have become such a consistent learner that you learn only of Him. When this has happened, you will no longer need a teacher or time in which to learn.
  • T-15.I.1

• One source of perceived discouragement from which you may suffer is your belief that this takes time, and that the results of the Holy Spirit's teaching are far in the future. This is not so. For the Holy Spirit uses time in His Own way, and is not bound by it. Time is His friend in teaching. It does not waste Him, as it does you. And all the waste that time seems to bring with it is due but to your identification with the ego, which uses time to support its belief in destruction. The ego, like the Holy Spirit, uses time to convince you of the inevitability of the goal and end of teaching. To the ego the goal is death, which is its end. But to the Holy Spirit the goal is life, which has no end.
  • T-15.I.2

• The ego is an ally of time, but not a friend. For it is as mistrustful of death as it is of life, and what it wants for you it cannot tolerate. The ego wants you dead, but not itself. The outcome of its strange religion must therefore be the conviction that it can pursue you beyond the grave. And out of its unwillingness for you to find peace even in death, it offers you immortality in hell. It speaks to you of Heaven, but assures you that Heaven is not for you. How can the guilty hope for Heaven?
  • T-15.I.3

• The belief in hell is inescapable to those who identify with the ego. Their nightmares and their fears are all associated with it. The ego teaches that hell is in the future, for this is what all its teaching is directed to. Hell is its goal. For although the ego aims at death and dissolution as an end, it does not believe it. The goal of death, which it craves for you, leaves it unsatisfied.
  • T-15.I.4:1–6

• No one who follows the ego's teaching is without the fear of death. Yet if death were thought of merely as an end to pain, would it be feared? We have seen this strange paradox in the ego's thought system before, but never so clearly as here. For the ego must seem to keep fear from you to hold your allegiance. Yet it must engender fear in order to maintain itself.
  • T-15.I.4:7–11

• The ego teaches that Heaven is here and now because the future is hell. Even when it attacks so savagely that it tries to take the life of someone who thinks its is the only voice, it speaks of hell even to him. For it tells him hell is here as well, and bids him leap from hell into oblivion. The only time the ego allows anyone to look upon with equanimity is the past. And even there, its only value is that it is no more.
  • T-15.I.5

• How bleak and despairing is the ego's use of time! And how terrifying! For underneath its fanatical insistence that the past and future be the same is hidden a far more insidious threat to peace.
  • T-15.I.6:1–3

• To empathize does not mean to join in suffering, for that is what you must refuse to understand. That is the ego's interpretation of empathy, and is always used to form a special relationship in which the suffering is shared. The capacity to empathize is very useful to the Holy Spirit, provided you let Him use it in His way.
  • T-16.I.1:1–3

• When He relates through you, He does not relate through your ego to another ego. He does not join in pain, understanding that healing pain is not accomplished by delusional attempts to enter into it, and lighten it by sharing the delusion.
  • T-16.I.1:6–7

• The clearest proof that empathy as the ego uses it is destructive lies in the fact that it is applied only to certain types of problems and in certain people. These it selects out, and joins with. And it never joins except to strengthen itself. … Make no mistake about this maneuver; the ego always empathizes to weaken, and to weaken is always to attack.
  • T-16.I.2:1–5

• You do not know what empathizing means. Yet of this you may be sure; if you will merely sit quietly by and let the Holy Spirit relate through you, you will empathize with strength, and will gain in strength and not in weakness.
  • T-16.I.2:6–7

• Your part is only to remember this; you do not want anything you value to come of a relationship. You choose neither to hurt it nor to heal it in your own way. You do not know what healing is. All you have learned of empathy is from the past. And there is nothing from the past that you would share, for there is nothing from the past that you would keep. Do not use empathy to make the past real, and so perpetuate it. Step gently aside, and let healing be done for you. Keep but one thought in mind and do not lose sight of it, however tempted you may be to judge any situation, and to determine your response by judging it.
  • T-16.I.3:1–8

• The betrayal of the Son of God lies only in illusions, and all his "sins" are but his own imagining. His reality is forever sinless. He need not be forgiven but awakened.
  • T-17.I.1:1–3

• In his dreams he has betrayed himself, his brothers and his God. Yet what is done in dreams has not been really done. It is impossible to convince the dreamer that this is so, for dreams are what they are because of their illusion of reality. Only in waking is the full release from them, for only then does it become perfectly apparent that they had no effect upon reality at all, and did not change it. Fantasies change reality. That is their purpose. They cannot do so in reality, but they can do so in the mind that would have reality be different.
  • T-17.I.1:4–10

• It is, then, only your wish to change reality that is fearful, because by your wish you think you have accomplished what you wish. This strange position, in a sense, acknowledges your power. Yet by distorting it and devoting it to "evil," it also makes it unreal. You cannot be faithful to two masters who ask conflicting things of you.
  • T-17.I.2:1–4

• Be willing, then, to give all you have held outside the truth to Him Who knows the truth, and in Whom all is brought to truth. Salvation from separation would be complete, or will not be at all. Be not concerned with anything except your willingness to have this be accomplished. He will accomplish it; not you.
  • T-17.I.6:1–4

• But forget not this: When you become disturbed and lose your peace of mind because another is attempting to solve his problems through fantasy, you are refusing to forgive yourself for just this same attempt. And you are holding both of you away from truth and from salvation. As you forgive him, you restore to truth what was denied by both of you. And you will see forgiveness where you have given it.
  • T-17.I.6:5–8

• Can you imagine how beautiful those you forgive will look to you? In no fantasy have you ever seen anything so lovely. Nothing you see here, sleeping or waking, comes near to such loveliness. And nothing will you value like unto this, nor hold so dear. Nothing that you remember that made your heart sing with joy has ever brought you even a little part of the happiness this sight will bring you. For you will see the Son of God. You will behold the beauty the Holy Spirit loves to look upon, and which He thanks the Father for. He was created to see this for you, until you learned to see it for yourself. And all His teaching leads to seeing it and giving thanks with Him.
  • T-17.II.1

• This loveliness is not a fantasy. It is the real world, bright and clean and new, with everything sparkling under the open sun. Nothing is hidden here, for everything has been forgiven and there are no fantasies to hide the truth.
  • T-17.II.2:1–3

• The real world, in its loveliness, you learn to reach. Fantasies are all undone, and no one and nothing remain still bound by them, and by your own forgiveness you are free to see.
  • T-17.II.3:4–5

• To substitute is to accept instead. If you would but consider exactly what this entails, you would perceive at once how much at variance this is with the goal the Holy Spirit has given you, and would accomplish for you. To substitute is to choose between, renouncing one aspect of the Sonship in favor of the other. For this special purpose, one is judged more valuable and the other is replaced by him. The relationship in which the substitution occurred is thus fragmented, and its purpose split accordingly. To fragment is to exclude, and substitution is the strongest defense the ego has for separation.
  • T-18.I.1

• You may be surprised to hear how very different is reality from what you see.
  • T-18.I.5:1

• Love is not learned. Its meaning lies within itself. And learning ends when you have recognized all it is not. That is the interference; that is what needs to be undone.
  • T-18.IX.12:1–4

• Forgiveness removes only the untrue, lifting the shadows from the world and carrying it, safe and sure within its gentleness, to the bright world of new and clean perception. There is your purpose now. And it is there that peace awaits you.
  • T-18.IX.14:3–5

• We said before that when a situation has been dedicated wholly to truth, peace is inevitable. Its attainment is the criterion by which the wholeness of the dedication can be safely assumed. Yet we also said that peace without faith will never be attained, for what is dedicated to truth as its only goal is brought to truth by faith. This faith encompasses everyone involved, for only thus the situation is perceived as meaningful and as a whole. And everyone must be involved in it, or else your faith is limited and your dedication incomplete.
  • T-19.I.1

• For Easter is the sign of peace, not pain. A slain Christ has no meaning. But a risen Christ becomes the symbol of the Son of God's forgiveness on himself; the sign he looks upon himself as healed and whole.
  • T-20.I.1:3–5

• Your chosen home is on the other side, beyond the veil. It has been carefully prepared for you, and it is ready to receive you now. You will not see it with the body's eyes. Yet all you need you have. Your home has called to you since time began, nor have you ever failed entirely to hear. You heard, but knew not how to look, nor where.
  • T-20.II.8:1–6

• There is no fear in love.
  • T-20.II.8:9

• Would you not have your holy brother lead you there? His innocence will light your way, offering you its guiding light and sure protection, and shining from the holy altar within him where you laid the lilies of forgiveness. Let him be to you the savior from illusions, and look on him with the new vision that looks upon the lilies and brings you joy. We go beyond the veil of fear, lighting each other's way. The holiness that leads us is within us, as is our home. So will we find what we were meant to find by Him Who leads us.
  • T-20.II.9

• A simple question yet remains, and needs an answer. Do you like what you have made?—a world of murder and attack, through which you thread your timid way through constant dangers, alone and frightened, hoping at most that death will wait a little longer before it overtakes you and you disappear.
  • T-20.III.4:1–2

• The body is the ego's idol; the belief in sin made flesh and then projected outward.
  • T-20.VI.11:1

• Projection makes perception. The world you see is what you gave it, nothing more than that. But though it is no more than that, it is not less. Therefore, to you it is important. It is the witness to your state of mind, the outside picture of an inward condition.
  • T-21.in.1:1–5

• Take pity on yourself, so long enslaved. Rejoice whom God hath joined have come together and need no longer look on sin apart.
  • T-22.in.1:1–2

• Just under Heaven does he stand, but close enough not to return to earth. For this relationship has Heaven's Holiness.
  • T-22.in.3:7–8

• Do you not see the opposite of frailty and weakness is sinlessness? Innocence is strength, and nothing else is strong.
  • T-23.in.1:1–2

• The sinless cannot fear, for sin of any kind is weakness. The show of strength attack would use to cover frailty conceals it not, for how can the unreal be hidden? No one is strong who has an enemy, and no one can attack unless he thinks he has. Belief in enemies is therefore the belief in weakness, and what is weak is not the Will of God. Being opposed to it, it is God's "enemy."
  • T-23.in.1:3–7

• And God is feared as an opposing will. How strange indeed becomes this war against yourself!
  • T-23.in.1:8–2:1

• He walks in peace who travels sinlessly along the way love shows him. For love walks with him there, protecting him from fear. And he will see only the sinless, who can not attack.
  • T-23.in.2:5–7

• This course is easy just because it makes no compromise. Yet it seems difficult to those who still believe that compromise is possible.
  • T-23.III.4:1–2

• Those with the strength of God in their awareness could never think of battle. What could they gain but loss of their perfection?
  • T-23.IV.9:1–2

• Who with the Love of God upholding him could find the choice of miracles or murder hard to make?
  • T-23.IV.9:8

• Forget not that the motivation for this course is the attainment and the keeping of the state of peace. Given this state the mind is quiet, and the condition in which God is remembered is attained.
  • T-24.in.1:1–2

• It is not necessary to tell Him what to do. He will not fail. Where He can enter, there He is already. And can it be He cannot enter where He wills to be? Peace will be yours because it is His Will.
  • T-24.in.1:3–7

• To learn this course requires willingness to question every value that you hold. Not one can be kept hidden and obscure but it will jeopardize your learning.
  • T-24.in.2:1–2

• No belief is neutral. Every one has the power to dictate each decision you make. For a decision is a conclusion based on everything that you believe. It is the outcome of belief, and follows it as surely as does suffering follow guilt and freedom sinlessness.
  • T-24.in.2:3–6

• There is no substitute for peace. What God creates has no alternative. The truth arises from what He knows. And your decisions come from your beliefs as certainly as all creation rose in His Mind because of what He knows.
  • T-24.in.2:7–10

• Love is extension. To withhold the smallest gift is not to know love's purpose. Love offers everything forever. Hold back but one belief, one offering, and love is gone, because you asked a substitute to take its place. And now must war, the substitute for peace, come with the one alternative that you can choose for love. Your choosing it has given it all the reality it seems to have.
  • T-24.I.1

• The Christ in you is very still. He looks on what He loves, and knows it as Himself. And thus does He rejoice at what He sees, because He knows that it is one with Him and with His Father.
  • T-24.V.1:1–3

• The Christ in you inhabits not a body. Yet He is in you.
  • T-25.in.1:1–2

• No one who carries Christ in him can fail to recognize Him everywhere.
  • T-25.in.2:1

• The miracle that you receive, you give. Each one becomes an illustration of the law on which salvation rests; that justice must be done to all, if anyone is to be healed. No one can lose, and everyone must benefit. Each miracle is an example of what justice can accomplish when it is offered to everyone alike. It is received and given equally. It is awareness that giving and receiving are the same.
  • T-25.IX.10:1–6

• Around you angels hover lovingly, to keep away all darkened thoughts of sin, and keep the light where it has entered in. Your footprints lighten up the world, for where you walk forgiveness gladly goes with you.
  • T-26.IX.7:1–2

• The Holy Spirit offers you, to give to him, a picture of yourself in which there is no pain and no reproach at all. And what was martyred to his guilt becomes the perfect witness to his innocence.
  • T-27.I.3:5–6

• When you forgive the world your guilt, you will be free of it.
  • T-27.VIII.13:2

• The miracle does nothing. All it does is to undo. And thus it cancels out the interference to what has been done. It does not add, but merely takes away. And what it takes away is long since gone, but being kept in memory appears to have immediate effects.
  • T-28.I.1:1–5

• No change can be made in the present if its cause is past. Only the past is held in memory as you make use of it, and so it is a way to hold the past against the now. Remember nothing that you taught yourself, for you were badly taught.
  • T-28.I.6:6–7:1

• There is no time, no place, no state where God is absent. There is nothing to be feared. There is no way in which a gap could be conceived of in the Wholeness that is His.
  • T-29.I.1:1–3

• For love is treacherous to those who fear, since fear and hate can never be apart.
  • T-29.I.2:2

• No one who hates but is afraid of love, and therefore must he be afraid of God. Certain it is he knows not what love means. He fears to love and loves to hate, and so he thinks that love is fearful; hate is love.
  • T-29.I.2:3–5

• The new beginning now becomes the focus of the curriculum. The goal is clear, but now you need specific methods for attaining it. The speed by which it can be reached depends on this one thing alone; your willingness to practice every step. Each one will help a little, every time it is attempted. And together will these steps lead you from dreams of judgment to forgiving dreams and out of pain and fear. They are not new to you, but they are more ideas than rules of thought to you as yet. So now we need to practice them awhile, until they are the rules by which you live. We seek to make them habits now, so you will have them ready for whatever need.
  • T-30.in.1

• Decisions are continuous. You do not always know when you are making them. But with a little practice with the ones you recognize, a set begins to form which sees you through the rest. It is not wise to let yourself become preoccupied with every step you take. The proper set, adopted consciously each time you wake, will put you well ahead.
  • T-30.I.1:1–5

• And if you find resistance strong and dedication weak, you are not ready. Do not fight yourself. But think about the kind of day you want, and tell yourself there is a way in which this very day can happen just like that. Then try again to have the day you want.
  • T-30.I.1:6–9

• How simple is salvation! All it says is what was never true is not true now, and never will be. The impossible has not occurred, and can have no effects. And that is all.
  • T-31.I.1:1–4

• In joyous welcome is my hand outstretched to every brother who would join with me in reaching past temptation, and who looks with fixed determination toward the light that shines beyond in perfect constancy. Give me my own, for they belong to You. And can You fail in what is but Your Will? I give You thanks for what my brothers are. And as each one elects to join with me, the song of thanks from earth to Heaven grows from tiny scattered threads of melody to one inclusive chorus from a world redeemed from hell, and giving thanks to You.
  • T-31.VIII.11

• A theoretical foundation such as the text provides is necessary as a framework to make the exercises in this workbook meaningful.
  • W-in.1:1

• I am never upset for the reason I think.
  • W-5

• There are no small upsets. They are all equally disturbing to my peace of mind.
  • W-6.3:2–3

• Very few have realized what is actually entailed in picturing the past or in anticipating the future. The mind is actually blank when it does this, because it is not really thinking about anything.
  • W-8.2:3–4

• These exercises are concerned with practice, not with understanding. You do not need to practice what you already understand. It would indeed be circular to aim at understanding, and assume that you have it already.
  • W-9.1:5–7

• You think that what upsets you is a frightening world, or a sad world, or a violent world, or an insane world. All these attributes are given it by you. The world is meaningless in itself.
  • W-12.1:2–4

• Purpose is meaning.
  • W-25.1:1

• God is in that waste basket.
  • W-29.5:9

• I could see peace instead of this.
  • W-34

• There is a place in you where there is perfect peace.
  • W-47.7:4

• Forgiveness is my function as the light of the world.
  • W-62

• Let miracles replace all grievances.
  • W-78

• A mind and body cannot both exist.
  • W-96.3:4

• Oneness is simply the idea God is. And in His Being, He encompasses all things. No mind holds anything but Him. We say "God is," and then we cease to speak, for in that knowledge words are meaningless.
  • W-169.5:1–4

• God is but Love, and therefore so am I.
  • W-171

• This is a manual for the teachers of God.
  • M-in.5:4

• The world of time is the world of illusion.
  • M-2.3:1

• There are no accidents in salvation.
  • M-3.1:6

• There is nothing you say that contradicts what you think or do; no thought opposes any other thought; no act belies your word; and no word lacks agreement with another. Such are the truly honest.
  • M-4.II.1:6–7

• Healing is accomplished the instant the sufferer no longer sees any value in pain.
  • M-5.I.1:1

• Healing must occur in exact proportion to which the valuelessness of sickness is recognized.
  • M-5.II.1:1

• Healing is always certain.
  • M-6.1:1

• Doubt is the result of conflicting wishes. Be sure of what you want, and doubt becomes impossible.
  • M-7.6:8–9

• Heaven is here. There is nowhere else. Heaven is now. There is no other time.
  • M-24.6:4–7

• Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.
  • 1976 edition: Ch. 16, The Forgiveness of Illusions, p. 315

• Though it's a huge book, which I like to use as my magic eight ball of answers, ACIM has a simple message it gently teaches in a coaching, loving Voice, in the Voice of Christ: you have two choices when it comes to your freedom of choice—fear and love. That's it—that's what every "problem" in the world boils down to. And fear cannot exist since it is not a part of God, because anything outside of God is death. Then you simply have one choice—and that is love. Love is life and peace, and a mind at peace communicates with God. Communication with God is life, creativity, limitless power. Anything that makes you feel small, jealous, angry, guilty, vengeful springs from fear, products of the ego that just want to destroy you. That is the only temptation, to resist attack in all its many forms. Because when you attack, you're attacking yourself and cutting off communication with God. When people ask, how can there be a God when there's so much pain and suffering in the world, God didn't create that, we did. But the current darkness is falling away like eroded cliffs under the deluge of spiritual hunger. And this is one trend that will win out.
  • Course in Miracles: The Book for Our Time, By Andrea Chalupa, Huffington Post (21 November 2009)

• One thing's for sure: if Mark Twain could have read A Course in Miracles, he never would have called the Book of Mormon "chloroform in print". … Utterly without redeeming value (take that any way you want), the only conceivable importance of A Course in Miracles is a testimony to the pathetic state of spiritual hunger and confusion on the part of late twentieth-century American "seekers."... To compare the patronizing pedantry of A Course in Miracles with any line or two from the New Testament gospels is like comparing a washing machine repair manual with Shakespeare.
  • Robert M. Price: Top Secret: The Truth Behind Today's Pop Mysticisms (2008), pp. 131–133

• As far as the ego's plan is concerned, your seemingly multiple problems show up in this world in an attempt to get you to react—to feel bad, guilty, mad, defeated, bored, scared, inferior, self-conscious, annoyed, lonely, or superior and condescending. It's all some kind of a judgment, regardless of the form. As soon as you make that judgment, you give validity to the ego's world and reinforce the seeming reality of the separation and everything that goes with it.
  • Gary R. Renard: The Disappearance of the Universe (2003)

• There are some channellings that are exceptional, where there is actually a higher consciousness at work. So, for example, A Course in Miracles is a book that was channeled through a medium. The medium, Helen Schucman, was a psychologist at Columbia University, and this voice came through her and spoke through her, and she was writing dictation, basically taking down dictation, every day in her office at Columbia University. She only told one colleague about it. She had to lock the door when she was doing it, because they would have thought she was insane. So she was taking down dictation. It started with, she heard this inner voice: "This is a course in miracles, please take notes." And she went to her colleague and said, "I hear this voice. I think I'm going insane." And her colleague said, "Just write down what the voice says, and then we'll decide whether you're insane or not."
  • Eckhart Tolle: "Outer Space Beings and Channelling Spirits" (4:08). Eckhart's Teachings, 2022-12-13.

• It's easy to forgive people who have never done anything to make us angry. People who do make us angry, however, are our most important teachers. They indicate the limits to our capacity for forgiveness. "Holding grievances is an attack on God's plan for salvation." The decision to let go our grievances against other people is the decision to see ourselves as we truly are, because any darkness we let blind us to another's perfection also blinds us to our own. It can be very hard to let go of your perception of someone's guilt when you know that by every standard of ethics, morality, or integrity, you're right to find fault with them. But the Course asks, "Do you prefer that you be right or happy?"
  • Marianne Williamson: A Return to Love: Reflections on the Principles of "A Course in Miracles" (1992)

• Helen Schucman
• The Ageless Wisdom Teachings
• Masters of Wisdom
• Meditation
• The Power of Now by Eckhart Tolle (1997)

• Works related to A Course in Miracles on Wikisource
• Foundation for Inner Peace
• Foundation for A Course in Miracles
• Pathways of Light, non-profit course study and training