People who are particularly fearful of sin (though they may not call it that) will be particularly prone to find a victim in an attempt to ease their consciences at their own “unforgivable” wrongdoing. Their attacks upon another will be very pronounced, reducing her to an object deemed unworthy of esteem, but very worthy of damnation for “sins.” This is projection! The one who feels guilty, who cannot accept those mistakes of hers that seem black enough to be sins, will thrust her poor self-image onto another–the scapegoat. Know that this is simple insanity, and try no longer to make sense of it. Forgive the indiscretion, and this understanding will dawn upon an overwrought mind. Know that if we are the victims today, in other times we have been the perpetrators. Leave this insanity behind for all time. It is a replay of the mistaken message that we have long viewed by looking at the old, rugged cross.
We do not need the cross as expiation of sins. We do need the wholly benign lesson of the resurrection, and Jesus in A Course in Miracles bids us look to the resurrection rather than the crucifixion. A Course in Miracles affirms that all sickness is an illusion caused by our belief in unforgivable sin and brought into being by our guilt (over the “sin”) that asks for punishment. The Course does not really believe that sin, if true at all, is forgivable. And it implies that we do not believe sin, if true, is forgivable either.
The Course’s way out of this impasse is to say that the wrong that we do is really illusion, and that Reality has not be affected at all. So sin is not “real,” and only in illusion have we made errors that cry out for correction.
Calling an error a “sin” seems to make it “real,” and to call for punishment. And because belief makes an illusion, we will experience the punishment that we have asked for. We can seem to make error “real” by concentrating upon it, thereby elevating its status. What we need to do is overlook the error, perhaps offering simultaneously our forgiveness of it. But certain it is that we will make it “real” to ourselves if we focus on it, analyzing it as the ego is always prone to do. If we forgive first, we will then come to understand. We ought not to seek to understand before forgiving because that is a certain way to engage the ego and ensure that we will find it harder and harder to forgive, having made real to ourselves the deeds that we need to overlook.
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