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− | I will not value what is valueless. | + | I will not [[value]] what is valueless. |
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| Sometimes in teaching there is benefit, particularly after you have gone | | Sometimes in teaching there is benefit, particularly after you have gone |
− | through what seems theoretical and far from what the student has already | + | through what seems [[theoretical]] and far from what the [[student]] has already |
− | learned, to bring him back to practical concerns. This we will do today. We | + | [[learned]], to bring him back to [[practical]] concerns. This we will do today. We |
− | will not speak of lofty, world-encompassing ideas, but dwell instead on | + | will not speak of lofty, world-[[encompassing]] ideas, but dwell instead on |
| benefits to you. | | benefits to you. |
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− | You do not ask too much of life, but far too little. When you let your mind | + | You do not ask too much of [[life]], but far too little. When you let [[your mind]] |
− | be drawn to bodily concerns, to things you buy, to eminence as valued by | + | be drawn to [[bodily]] concerns, to things you buy, to eminence as valued by |
− | the world, you ask for sorrow, not for happiness. This course does not | + | the world, you ask for sorrow, not for [[happiness]]. [[ACIM|This course]] does not |
− | attempt to take from you the little that you have. It does not try to substitute | + | attempt to take from you the little that you have. It does not try to [[substitute]] |
− | utopian ideas for satisfactions which the world contains. There are no | + | [[utopian]] ideas for [[satisfactions]] which the world contains. There are no |
| satisfactions in the world. | | satisfactions in the world. |
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| Today we list the real criteria by which to test all things you think you want. | | Today we list the real criteria by which to test all things you think you want. |
− | Unless they meet these sound requirements, they are not worth desiring at | + | Unless they meet these sound requirements, they are not worth [[desiring]] at |
− | all, for they can but replace what offers more. The laws that govern choice | + | all, for they can but replace what offers more. The [[laws]] that [[govern]] [[choice]] |
− | you cannot make, no more than you can make alternatives from which to | + | you cannot make, no more than you can make [[alternatives]] from which to |
− | choose. The choosing you can do; indeed, you must. But it is wise to learn | + | choose. The choosing you can do; indeed, you must. But it is [[wise]] to learn |
− | the laws you set in motion when you choose, and what alternatives you | + | the laws you set in [[motion]] when you choose, and what alternatives you |
| choose between. | | choose between. |
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| We have already stressed there are but two, however many there appear to | | We have already stressed there are but two, however many there appear to |
| be. The range is set, and this we cannot change. It would be most | | be. The range is set, and this we cannot change. It would be most |
− | ungenerous to you to let alternatives be limitless, and thus delay your final | + | ungenerous to you to let alternatives be limitless, and thus [[delay]] your final |
− | choice until you had considered all of them in time; and not been brought so | + | choice until you had [[considered]] all of them in time; and not been brought so |
| clearly to the place where there is but one choice that must be made. | | clearly to the place where there is but one choice that must be made. |
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− | Another kindly and related law is that there is no compromise in what your | + | Another kindly and related [[law]] is that there is no [[compromise]] in what your |
| choice must bring. It cannot give you just a little, for there is no in between. | | choice must bring. It cannot give you just a little, for there is no in between. |
− | Each choice you make brings everything to you or nothing. Therefore, if | + | Each choice you make brings [[everything]] to you or nothing. Therefore, if |
| you learn the tests by which you can distinguish everything from nothing, | | you learn the tests by which you can distinguish everything from nothing, |
| you will make the better choice. | | you will make the better choice. |
| | | |
| First, if you choose a thing that will not last forever, what you chose is | | First, if you choose a thing that will not last forever, what you chose is |
− | valueless. A temporary value is without all value. Time can never take away | + | valueless. A temporary [[value]] is without all value. [[Time]] can never take away |
| a value that is real. What fades and dies was never there, and makes no | | a value that is real. What fades and dies was never there, and makes no |
− | offering to him who chooses it. He is deceived by nothing in a form he | + | offering to him who chooses it. He is [[deceived]] by nothing in a [[form]] he |
| thinks he likes. | | thinks he likes. |
| | | |
| Next, if you choose to take a thing away from someone else, you will have | | Next, if you choose to take a thing away from someone else, you will have |
− | nothing left. This is because, when you deny his right to everything, you | + | nothing left. This is because, when you [[deny]] his right to [[everything]], you |
− | have denied your own. You therefore will not recognize the things you | + | have denied your own. You therefore will not [[recognize]] the things you |
| really have, denying they are there. Who seeks to take away has been | | really have, denying they are there. Who seeks to take away has been |
− | deceived by the illusion loss can offer gain. Yet loss must offer loss, and | + | deceived by the [[illusion]] loss can offer gain. Yet loss must offer loss, and |
| nothing more. | | nothing more. |
| | | |
− | Your next consideration is the one on which the others rest. Why is the | + | Your next [[consideration]] is the one on which the others [[rest]]. Why is the |
− | choice you make of value to you? What attracts your mind to it? What | + | choice you make of [[value]] to you? What [[attracts]] [[your mind]] to it? What |
− | purpose does it serve? Here it is easiest of all to be deceived. For what the | + | [[purpose]] does it serve? Here it is easiest of all to be deceived. For what the |
− | ego wants it fails to recognize. It does not even tell the truth as it perceives | + | [[ego]] wants it fails to recognize. It does not even tell the [[truth]] as it perceives |
− | it, for it needs to keep the halo which it uses to protect its goals from tarnish | + | it, for it needs to keep the [[halo]] which it uses to protect its goals from tarnish |
− | and from rust, that you may see how "innocent" it is. | + | and from rust, that you may see how "[[innocent]]" it is. |
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− | Yet is its camouflage a thin veneer, which could deceive but those who are | + | Yet is its [[camouflage]] a thin [[veneer]], which could [[deceive]] but those who are |
− | content to be deceived. Its goals are obvious to anyone who cares to look | + | content to be deceived. Its goals are obvious to anyone who [[cares]] to look |
| for them. Here is deception doubled, for the one who is deceived will not | | for them. Here is deception doubled, for the one who is deceived will not |
− | perceive that he has merely failed to gain. He will believe that he has served | + | [[perceive]] that he has merely failed to gain. He will believe that he has served |
| the ego's hidden goals. | | the ego's hidden goals. |
| | | |
− | Yet though he tries to keep its halo clear within his vision, still must he | + | Yet though he tries to keep its halo clear within his [[vision]], still must he |
− | perceive its tarnished edges and its rusted core. His ineffectual mistakes | + | [[perceive]] its tarnished edges and its rusted core. His ineffectual [[mistakes]] |
− | appear as sins to him, because he looks upon the tarnish as his own; the rust | + | appear as [[sins]] to him, because he looks upon the tarnish as his own; the rust |
| a sign of deep unworthiness within himself. He who would still preserve the | | a sign of deep unworthiness within himself. He who would still preserve the |
− | ego's goals and serve them as his own makes no mistakes, according to the | + | [[ego]]'s goals and serve them as his own makes no mistakes, according to the |
− | dictates of his guide. This guidance teaches it is error to believe that sins are | + | dictates of his guide. This [[guidance]] teaches it is [[error]] to believe that sins are |
| but mistakes, for who would suffer for his sins if this were so? | | but mistakes, for who would suffer for his sins if this were so? |
| | | |
− | And so we come to the criterion for choice that is the hardest to believe, | + | And so we come to the criterion for choice that is the hardest to [[believe]], |
| because its obviousness is overlaid with many levels of obscurity. If you | | because its obviousness is overlaid with many levels of obscurity. If you |
− | feel any guilt about your choice, you have allowed the ego's goals to come | + | feel any [[guilt]] about your choice, you have allowed the ego's goals to come |
− | between the real alternatives. And thus you do not realize there are but two, | + | between the real [[alternatives]]. And thus you do not realize there are but two, |
| and the alternative you think you chose seems fearful, and too dangerous to | | and the alternative you think you chose seems fearful, and too dangerous to |
| be the nothingness it actually is. | | be the nothingness it actually is. |
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− | All things are valuable or valueless, worthy or not of being sought at all, | + | [[All things]] are valuable or valueless, [[worthy]] or not of being sought at all, |
− | entirely desirable or not worth the slightest effort to obtain. Choosing is | + | entirely desirable or not worth the slightest [[effort]] to obtain. Choosing is |
− | easy just because of this. Complexity is nothing but a screen of smoke, | + | easy just because of this. [[Complexity]] is nothing but a screen of smoke, |
− | which hides the very simple fact that no decision can be difficult. What is | + | which hides the very [[simple]] [[fact]] that no decision can be difficult. What is |
| the gain to you in learning this? It is far more than merely letting you make | | the gain to you in learning this? It is far more than merely letting you make |
− | choices easily and without pain. | + | choices easily and without [[pain]]. |
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− | Heaven itself is reached with empty hands and open minds, which come | + | [[Heaven]] itself is reached with empty hands and open [[minds]], which come |
− | with nothing to find everything and claim it as their own. We will attempt to | + | with nothing to find [[everything]] and claim it as their own. We will attempt to |
− | reach this state today, with self-deception laid aside, and with an honest | + | reach this state today, with [[self]]-[[deception]] laid aside, and with an [[honest]] |
| willingness to value but the truly valuable and the real. Our two extended | | willingness to value but the truly valuable and the real. Our two extended |
− | practice periods of fifteen minutes each begin with this: | + | [[practice]] periods of fifteen minutes each begin with this: |
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| <center>''I will not value what is valueless,''</center> | | <center>''I will not value what is valueless,''</center> |
− | <center>''and only what has value do I seek,''</center> | + | <center>''and only what has [[value]] do I seek,''</center> |
− | <center>''for only that do I desire to find''</center> | + | <center>''for only that do I [[desire]] to find''</center> |
| . | | . |
− | And then receive what waits for everyone who reaches, unencumbered, to | + | And then [[receive]] what waits for everyone who reaches, unencumbered, to |
− | the gate of Heaven, which swings open as he comes. Should you begin to let | + | the gate of [[Heaven]], which swings open as he comes. Should you begin to let |
− | yourself collect some needless burdens, or believe you see some difficult | + | yourself collect some needless [[burdens]], or believe you see some difficult |
| decisions facing you, be quick to answer with this simple thought: | | decisions facing you, be quick to answer with this simple thought: |
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