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¹ Words will mean little now. We use them but as guides on which we do not now depend. For now we seek direct experience of truth alone. The lessons which remain are merely introductions to the times in which we leave the world of pain and go to enter peace. Now we begin to reach the goal this course has set and find the end toward which our practicing was geared.

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What is a Miracle?

¹ A miracle is a correction. It does not create nor really change at all. It merely looks on devastation, and reminds the mind that what it sees is false. It undoes error, but does not attempt to go beyond perception nor exceed the function of forgiveness. Thus it stays within time's limits. Yet it paves the way for the return of timelessness and love's awakening, for fear must slip away under the gentle remedy it gives.

² A miracle contains the gift of grace, for it is given and received as one. And thus it illustrates the law of truth the world does not obey because it fails entirely to understand its ways. A miracle inverts perception which was upside-down before, and thus it ends the strange distortions that were manifest. Now is perception open to the truth. Now is forgiveness seen as justified.

³ Forgiveness is the home of miracles. The eyes of Christ deliver them to all they look upon in mercy and in love. Perception stands corrected in His sight, and what was meant to curse has come to bless. Each lily of forgiveness offers all the world the silent miracle of love. And each is laid before the Word of God upon the universal altar to Creator and creation, in the light of perfect purity and endless joy.

⁴ The miracle is taken first on faith because to ask for it implies the mind has been made ready to conceive of what it cannot see and does not understand. Yet faith will bring its witnesses to show that what it rested on is really there. And thus the miracle will justify your faith in it and show it rested on a world more real than what you saw before—a world redeemed from what you thought you saw.

⁵ Miracles fall like drops of healing rain from Heaven on a dry and dusty world, where starved and thirsty creatures came to die. Now they have water. Now the world is green. And everywhere the signs of life spring up to show that what is born can never die, for what has life has immortality.

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¹ Father, Your Son is holy. I am he on whom You smile in love and tenderness so deep and dear and still the universe smiles back on You and shares Your holiness. How pure, how safe, how sacred then are we, abiding in Your smile, with all Your Love bestowed upon us, living one with You in brotherhood and Fatherhood complete, in sinlessness so perfect that the Lord of Sinlessness conceives us as His Son, a universe of Thought completing Him.

² Let us not then attack our sinlessness, for it contains the Word of God to us, and in its kind reflection we are saved.

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¹ The role of teaching and learning is actually reversed in the thinking of the world. The reversal is characteristic. It seems as if the teacher and the learner are separated, the teacher giving something to the learner rather than to himself. Further, the act of teaching is regarded as a special activity in which one engages only a relatively small proportion of one's time. The course, on the other hand, emphasizes that to teach is to learn, so that teacher and learner are the same. It also emphasizes that teaching is a constant process—it goes on every moment of the day and continues into sleeping thoughts as well.

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4. What Are The Characteristics

¹⁸ The term generosity has special meaning to the teacher of God. It is not the usual meaning of the word; in fact, it is a meaning that must be learned and learned very carefully. Like all the other attributes of God's teachers, this one rests ultimately on trust, for without trust, no one can be generous in the true sense. To the world, generosity means "giving away" in the sense of "giving up." To the teachers of God, it means "giving away" in order to keep. This has been emphasized throughout the text and the workbook, but it is perhaps more alien to the thinking of the world than many other ideas in our curriculum. Its greater strangeness lies merely in the obviousness of its reversal of the world's thinking. In the clearest way possible and at the simplest of levels, the word means the exact opposite to the teachers of God and to the world.

¹⁹ The teacher of God is generous out of self-interest. This does not refer, however, to the self the world speaks of. The teacher of God does not want anything he cannot give away because he realizes it would be valueless to him by definition. What would he want it for? He could only lose because of it. He could not gain. Therefore he does not seek what only he could keep because that is a guarantee of loss. He does not want to suffer. Why should he ensure himself pain? But he does want to keep for himself all things that are of God and therefore for His Son. These are the things that belong to him. These he can give away in true generosity, protecting them forever for himself.

• Patience

²⁰ Those who are certain of the outcome can afford to wait, and wait without anxiety. Patience is natural to the teacher of God. All he sees is certain outcome, at a time perhaps unknown as yet but not in doubt. The time will be as right as is the answer. And this is true for everything that happens now or in the future. The past as well held no mistakes—nothing that did not serve to benefit the world as well as him to whom it seemed to happen. Perhaps it was not understood at the time. Even so, the teacher of God is willing to reconsider all his past decisions if they are causing pain to anyone. Patience is natural to those who trust. Sure of the ultimate interpretation of all things in time, no outcome already seen or yet to come can cause them fear.

²¹The extent of the teacher of God's faithfulness is the measure of his advancement in the curriculum. Does he still select some aspects of his life to bring to his learning while keeping others apart? If so, his advancement is limited and his trust not yet firmly established. Faithfulness is the teacher of God's trust in the Word of God to set all things right—not some but all. Generally, his faithfulness begins by resting on just some problems, remaining carefully limited for a time. To give up all problems to one Answer is to reverse the thinking of the world entirely. And that alone is faithfulness. Nothing but that really deserves the name. Yet each degree, however small, is worth achieving. Readiness, as the text notes, is not mastery.

²²True faithfulness, however, does not deviate. Being consistent, it is wholly honest. Being unswerving, it is full of trust. Being based on fearlessness, it is gentle. Being certain it is joyous, and being confident, it is tolerant. Defenselessness attends it naturally, and joy is its condition. Faithfulness, then, combines in itself the other attributes of God's teachers. It implies acceptance of the Word of God and His definition of His Son. It is to them that faithfulness in the true sense is always directed. Toward them it looks, seeking until it finds. And having found, it rests in quiet certainty on that alone to which all faithfulness is due.

²³ The centrality of open-mindedness, perhaps the last of the attributes the teacher of God acquires, is easily understood when its relation to forgiveness is recognized. Open-mindedness comes with lack of judgment. As judgment shuts the mind against God's Teacher, so open-mindedness invites Him to come in. As condemnation judges the Son of God as evil, so open-mindedness permits him to be judged by the Voice for God on His behalf. As the projection of guilt upon him would send him to hell, so open-mindedness lets Christ's image be projected on him. Only the open-minded can be at peace, for they alone see reason for it.

²⁴ How do the open-minded forgive? They have let go all things that would prevent forgiveness. They have in truth abandoned the world and let it be restored to them in newness and in joy so glorious they could never have conceived of such a change. Nothing is now as it was formerly. Nothing but sparkles now which seemed so dull and lifeless before. And above all are all things welcoming, for threat is gone. No clouds remain to hide the face of Christ. Now is the goal achieved. Forgiveness is the final goal of the curriculum. It paves the way for what goes far beyond all learning. The curriculum makes no effort to exceed its legitimate goal. Forgiveness is its single aim at which all learning ultimately converges. It is indeed enough.

²⁵ You may have noticed that the list of attributes of God's teachers does not include those things which are the Son of God's inheritance. Terms like love, sinlessness, perfection, knowledge and eternal truth do not appear in this context. They would be most inappropriate here. What God has given is so far beyond our curriculum that learning but disappears in its presence. Yet while its presence is obscured, the focus properly belongs on the curriculum. It is the function of God's teachers to bring true learning to the world. Properly speaking it is unlearning that they bring, for that is "true learning" in the world. It is given to the teachers of God to bring the glad tidings of complete forgiveness to the world. Blessed indeed are they, for they are the bringers of salvation.

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Allen Watson joined Robert Perry to form the Circle of Atonement in 1993 in Sedona, Arizona, where Allen led retreats and workshops and authored many books based on “A Course in Miracles.”

One of his most popular books is: “A Workbook Companion: Vol I and II.”

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