Chapter 25.


Introduction The Christ in you inhabits not a body. 2 Yet He is in you. 3 And thus it must be that you are not within a body. 4 What is within you cannot be outside. 5 And it is certain that you cannot be apart from what is at the very center of your life. 6 What gives you life cannot be housed in death. 7 No more can you. 8 Christ is within a frame of Holiness whose only purpose is that He may be made manifest to those who know Him not, that He may call to them to come to Him and see Him where they thought their bodies were. 9 Then will their bodies melt away, that they may frame His Holiness in them. No one who carries Christ in him can fail to recognize Him everywhere. 2 <Except> in bodies. 3 And as long as he believes he is in a body, where he thinks he is He cannot be. 4 And so he carries Him unknowingly, and does not make Him manifest. 5 And thus he does not recognize Him where He is. 6 The son of man is not the risen Christ. 7 Yet does the Son of God abide exactly where he is, and walks with him within his holiness, as plain to see as is his specialness set forth within his body. The body needs no healing. 2 But the mind that thinks it is a body is sick indeed! 3 And it is here that Christ sets forth the remedy. 4 His purpose folds the body in His light, and fills it with the Holiness that shines from Him. 5 And nothing that the body says or does but makes Him manifest. 6 To those who know Him not it carries Him in gentleness and love, to heal their minds. 7 Such is the mission that your brother has for you. 8 And such it must be that your mission is for him.

I. The Link to Truth

T-25.I.1. It cannot be that it is hard to do the task that Christ appointed you to do, since it is He Who does it. 2 And in the doing of it will you learn the body merely seems to be the means to do it. 3 For the Mind is His. 4 And so it must be yours. 5 His Holiness directs the body through the mind at one with Him. p518 6 And you are manifest unto your holy brother, as he to you. 7 Here is the meeting of the holy Christ unto Himself; nor any differences perceived to stand between the aspects of His Holiness, which meet and join and raise Him to His Father, whole and pure and worthy of His everlasting Love.

T-25.I.2. How can you manifest the Christ in you except to look on holiness and see Him there? 2 Perception tells you <you> are manifest in what you see. 3 Behold the body, and you will believe that you are there. 4 And every body that you look upon reminds you of yourself; your sinfulness, your evil and, above all, your death. 5 And would you not despise the one who tells you this, and seek his death instead? 6 The message and the messenger are one. 7 And you must see your brother as yourself. 8 Framed in his body you will see your sinfulness, wherein you stand condemned. 9 Set in his holiness, the Christ in him proclaims Himself as you.

T-25.I.3. Perception is a choice of what you want yourself to be; the world you want to live in, and the state in which you think your mind will be content and satisfied. 2 It chooses where you think your safety lies, at your decision. 3 It reveals yourself to you as you would have you be. 4 And always is it faithful to your purpose, from which it never separates, nor gives the slightest witness unto anything the purpose in your mind upholdeth not. 5 Perception is a part of what it is your purpose to behold, for means and end are never separate. 6 And thus you learn what seems to have a life apart has none.

T-25.I.4. <You> are the means for God; not separate, nor with a life apart from His. 2 His life is manifest in you who are His Son. 3 Each aspect of Himself is framed in holiness and perfect purity, in love celestial and so complete it wishes only that it may release all that it looks upon unto itself. 4 Its radiance shines through each body that it looks upon, and brushes all its darkness into light merely by looking past it <to> the light. 5 The veil is lifted through its gentleness, and nothing hides the face of Christ from its beholders. 6 You and your brother stand before Him now, to let Him draw aside the veil that seems to keep you separate and apart.

T-25.I.5. Since you believe that you are separate, Heaven presents itself to you as separate, too. 2 Not that it is in truth, but that the link that has been given you to join the truth may reach to you through what you understand. 3 Father and Son and Holy Spirit are as One, as all your brothers join as one in truth. 4 Christ and His Father never have been separate, and Christ abides within your understanding, in the part of you that shares His Father's Will. p519 5 The Holy Spirit links the other part-the tiny, mad desire to be separate, different and special-to the Christ, to make the oneness clear to what is really one. 6 In this world this is not understood, but can be taught.

T-25.I.6. The Holy Spirit serves Christ's purpose in your mind, so that the aim of specialness can be corrected where the error lies. 2 Because His purpose still is one with both the Father and the Son, He knows the Will of God and what you really will. 3 But this is understood by mind perceived as one, aware that it is one, and so experienced. 4 It is the Holy Spirit's function to teach you how this oneness is experienced, what you must do that it can be experienced, and where you should go to do it.

T-25.I.7. All this takes note of time and place as if they were discrete, for while you think that part of you is separate, the concept of a Oneness joined as One is meaningless. 2 It is apparent that a mind so split could never be the Teacher of a Oneness which unites all things within Itself. 3 And so What is within this mind, and does unite all things together, must be its Teacher. 4 Yet must It use the language that this mind can understand, in the condition in which it thinks it is. 5 And It must use all learning to transfer illusions to the truth, taking all false ideas of what you are, and leading you beyond them to the truth that <is> beyond them. 6 All this can very simply be reduced to this:

7 What is the same can not be different, and what is one can not have separate parts.

II. The Savior from the Dark

T-25.II.1. Is it not evident that what the body's eyes perceive fills you with fear? 2 Perhaps you think you find a hope of satisfaction there. 3 Perhaps you fancy to attain some peace and satisfaction in the world as you perceive it. 4 Yet it must be evident the outcome does not change. 5 Despite your hopes and fancies, always does despair result. 6 And there is no exception, nor will there ever be. 7 The only value that the past can hold is that you learn it gave you no rewards which you would want to keep. 8 For only thus will you be willing to relinquish it, and have it gone forever. p520

T-25.II.2. Is it not strange that you should cherish still some hope of satisfaction from the world you see? 2 In no respect, at any time or place, has anything but fear and guilt been your reward. 3 How long is needed for you to realize the chance of change in this respect is hardly worth delaying change that might result in better outcome? 4 For one thing is sure; the way you see, and long have seen, gives no support to base your future hopes, and no suggestions of success at all. 5 To place your hopes where no hope lies must make you hopeless. 6 Yet is this hopelessness your choice, while you would seek for hope where none is ever found.

T-25.II.3. Is it not also true that you have found some hope apart from this; some glimmering,-inconstant, wavering, yet dimly seen,-that hopefulness is warranted on grounds that are not in this world? 2 And yet your hope that they may still be here prevents you still from giving up the hopeless and unrewarding task you set yourself. 3 Can it make sense to hold the fixed belief that there is reason to uphold pursuit of what has always failed, on grounds that it will suddenly succeed and bring what it has never brought before?

T-25.II.4. Its past <has> failed. 2 Be glad that it is gone within your mind, to darken what is there. 3 Take not the form for content, for the form is but a means for content. 4 And the frame is but a means to hold the picture up, so that it can be seen. 5 A frame that hides the picture has no purpose. 6 It cannot be a frame if it is what you see. 7 Without the picture is the frame without its meaning. 8 Its purpose is to set the picture off, and not itself.

T-25.II.5. Who hangs an empty frame upon a wall and stands before it, deep in reverence, as if a masterpiece were there to see? 2 Yet if you see your brother as a body, it is but this you do. 3 The masterpiece that God has set within this frame is all there is to see. 4 The body holds it for a while, without obscuring it in any way. 5 Yet what God has created needs no frame, for what He has created He supports and frames within Himself. 6 His masterpiece He offers you to see. 7 And would you rather see the frame instead of this? 8 And see the picture not at all?

T-25.II.6. The Holy Spirit is the frame God set around the part of Him that you would see as separate. 2 Yet its frame is joined to its Creator, One with Him and with His masterpiece. 3 This is its purpose, and you do not make the frame into the picture when you choose to see it in its place. 4 The frame that God has given it but serves His purpose, not yours apart from His. 5 It is your separate purpose that obscures the picture, and cherishes the frame instead of it. p521 6 Yet God has set His masterpiece within a frame that will endure forever, when yours has crumbled into dust. 7 But think you not the picture is destroyed in any way. 8 What God creates is safe from all corruption, unchanged and perfect in eternity.

T-25.II.7. Accept God's frame instead of yours, and you will see the masterpiece. 2 Look at its loveliness, and understand the Mind that thought it, not in flesh and bones, but in a frame as lovely as itself. 3 Its holiness lights up the sinlessness the frame of darkness hides, and casts a veil of light across the picture's face which but reflects the light that shines from it to its Creator. 4 Think not this face was ever darkened because you saw it in a frame of death. 5 God kept it safe that you might look on it, and see the holiness that He has given it.

T-25.II.8. Within the darkness see the savior <from> the dark, and understand your brother as his Father's Mind shows him to you. 2 He will step forth from darkness as you look on him, and you will see the dark no more. 3 The darkness touched him not, nor you who brought him forth for you to look upon. 4 His sinlessness but pictures yours. 5 His gentleness becomes your strength, and both will gladly look within, and see the holiness that must be there because of what you looked upon in him. 6 He is the frame in which your holiness is set, and what God gave him must be given you. 7 However much he overlooks the masterpiece in him and sees only a frame of darkness, it is still your only function to behold in him what he sees not. 8 And in this seeing is the vision shared that looks on Christ instead of seeing death.

T-25.II.9. How could the Lord of Heaven not be glad if you appreciate His masterpiece? 2 What could He do but offer thanks to you who love His Son as He does? 3 Would He not make known to you His Love, if you but share His praise of what He loves? 4 God cherishes creation as the perfect Father that He is. 5 And so His joy is made complete when any part of Him joins in His praise, to share His joy. 6 This brother is His perfect gift to you. 7 And He is glad and thankful when you thank His perfect Son for being what he is. 8 And all His thanks and gladness shine on you who would complete His joy, along with Him. 9 And thus is yours completed. 10 Not one ray of darkness can be seen by those who will to make their Father's happiness complete, and theirs along with His. 11 The gratitude of God Himself is freely offered to everyone who shares His purpose. p522 12 It is not His Will to be alone. 13 And neither is it yours.

T-25.II.10. Forgive your brother, and you cannot separate yourself from him nor from his Father. 2 You need no forgiveness, for the wholly pure have never sinned. 3 Give, then, what He has given you, that you may see His Son as one, and thank his Father as He thanks you. 4 Nor believe that all His praise is given not to you. 5 For what you give is His, and giving it, you learn to understand His gift to you. 6 And give the Holy Spirit what He offers unto the Father and the Son alike. 7 Nothing has power over you except His Will and yours, which but extends His Will. 8 It was for this you were created, and your brother with you and at one with you.

T-25.II.11. You and your brother are the same, as God Himself is One and not divided in His Will. 2 And you must have one purpose, since He gave the same to both of you. 3 His Will is brought together as you join in will, that you be made complete by offering completion to your brother. 4 See not in him the sinfulness he sees, but give him honor that you may esteem yourself and him. 5 To you and your brother is given the power of salvation, that escape from darkness into light be yours to share; that you may see as one what never has been separate, nor apart from all God's Love as given equally.

III. Perception and Choice

T-25.III.1. To the extent to which you value guilt, to that extent will you perceive a world in which attack is justified. 2 To the extent to which you recognize that guilt is meaningless, to that extent you will perceive attack cannot <be> justified. 3 This is in accord with perception's fundamental law: You see what you believe is there, and you believe it there because you want it there. 4 Perception has no other law than this. 5 The rest but stems from this, to hold it up and offer it support. 6 This is perception's form, adapted to this world, of God's more basic law; that love creates itself, and nothing but itself.

T-25.III.2. God's laws do not obtain directly to a world perception rules, for such a world could not have been created by the Mind to which perception has no meaning. 2 Yet are His laws reflected everywhere. 3 Not that the world where this reflection is, is real at all. 4 Only because His Son believes it is, and from His Son's belief He could not let Himself be separate entirely. p523 5 He could not enter His Son's insanity with him, but He could be sure His sanity went there with him, so he could not be lost forever in the madness of his wish.

T-25.III.3. Perception rests on choosing; knowledge does not. 2 Knowledge has but one law because it has but one Creator. 3 But this world has two who made it, and they do not see it as the same. 4 To each it has a different purpose, and to each it is a perfect means to serve the goal for which it is perceived. 5 For specialness, it is the perfect frame to set it off; the perfect battleground to wage its wars, the perfect shelter for illusions which it would make real. 6 Not one but it upholds in its perception; not one but can be fully justified.

T-25.III.4. There is another Maker of the world, the simultaneous Corrector of the mad belief that anything could be established and maintained without some link that kept it still within the laws of God; not as the law itself upholds the universe as God created it, but in some form adapted to the need the Son of God believes he has. 2 Corrected error is the error's end. 3 And thus has God protected still His Son, even in error.

T-25.III.5. There is another purpose in the world that error made, because it has another Maker Who can reconcile its goal with His Creator's purpose. 2 In His perception of the world, nothing is seen but justifies forgiveness and the sight of perfect sinlessness. 3 Nothing arises but is met with instant and complete forgiveness. 4 Nothing remains an instant, to obscure the sinlessness that shines unchanged, beyond the pitiful attempts of specialness to put it out of mind, where it must be, and light the body up instead of it. 5 The lamps of Heaven are not for mind to choose to see them where it will. 6 If it elects to see them elsewhere from their home, as if they lit a place where they could never be, then must the Maker of the world correct your error, lest you remain in darkness where the lamps are not.

T-25.III.6. Everyone here has entered darkness, yet no one has entered it alone. 2 Nor need he stay more than an instant. 3 For he has come with Heaven's Help within him, ready to lead him out of darkness into light at any time. 4 The time he chooses can be any time, for help is there, awaiting but his choice. 5 And when he chooses to avail himself of what is given him, then will he see each situation that he thought before was means to justify his anger turned to an event which justifies his love. 6 He will hear plainly that the calls to war he heard before are really calls to peace. p524 7 He will perceive that where he gave attack is but another altar where he can, with equal ease and far more happiness, bestow forgiveness. 8 And he will reinterpret all temptation as just another chance to bring him joy.

T-25.III.7. How can a misperception be a sin? 2 Let all your brother's errors be to you nothing except a chance for you to see the workings of the Helper given you to see the world He made instead of yours. 3 What, then, <is> justified? 4 What do you want? 5 For these two questions are the same. 6 And when you see them as the same, your choice is made. 7 For it is seeing them as one that brings release from the belief there are two ways to see. 8 This world has much to offer to your peace, and many chances to extend your own forgiveness. 9 Such its purpose is, to those who want to see peace and forgiveness descend on them, and offer them the light.

T-25.III.8. The Maker of the world of gentleness has perfect power to offset the world of violence and hate that seems to stand between you and His gentleness. 2 It is not there in His forgiving eyes. 3 And therefore it need not be there in yours. 4 Sin is the fixed belief perception cannot change. 5 What has been damned is damned and damned forever, being forever unforgivable. 6 If, then, it is forgiven, sin's perception must have been wrong. 7 And thus is change made possible. 8 The Holy Spirit, too, sees what He sees as far beyond the chance of change. 9 But on His vision sin cannot encroach, for sin has been corrected by His sight. 10 And thus it must have been an error, not a sin. 11 For what it claimed could never be, has been. 12 Sin is attacked by punishment, and so preserved. 13 But to forgive it is to change its state from error into truth.

T-25.III.9. The Son of God could never sin, but he can wish for what would hurt him. 2 And he has the power to think he can be hurt. 3 What could this be except a misperception of himself? 4 Is this a sin or a mistake, forgivable or not? 5 Does he need help or condemnation? 6 Is it your purpose that he be saved or damned? 7 Forgetting not that what he is to you will make this choice your future? 8 For you make it <now,> the instant when all time becomes a means to reach a goal. 9 Make, then, your choice. 10 But recognize that in this choice the purpose of the world you see is chosen, and will be justified. p525

IV. The Light You Bring

T-25.IV.1. Minds that are joined and recognize they are, can feel no guilt. 2 For they cannot attack, and they rejoice that this is so, seeing their safety in this happy fact. 3 Their joy is in the innocence they see. 4 And thus they seek for it, because it is their purpose to behold it and rejoice. 5 Everyone seeks for what will bring him joy as he defines it. 6 It is not the aim, as such, that varies. 7 Yet it is the way in which the aim is seen that makes the choice of means inevitable, and beyond the hope of change unless the aim is changed. 8 And then the means are chosen once again, as what will bring rejoicing is defined another way and sought for differently.

T-25.IV.2. Perception's basic law could thus be said, "You will rejoice at what you see because you see it to rejoice." 2 And while you think that suffering and sin will bring you joy, so long will they be there for you to see. 3 Nothing is harmful or beneficent apart from what you wish. 4 It is your wish that makes it what it is in its effects on you. 5 Because you chose it as a means to gain these same effects, believing them to be the bringers of rejoicing and of joy. 6 Even in Heaven does this law obtain. 7 The Son of God creates to bring him joy, sharing his Father's purpose in his own creation, that his joy might be increased, and God's along with his.

T-25.IV.3. You maker of a world that is not so, take rest and comfort in another world where peace abides. 2 This world you bring with you to all the weary eyes and tired hearts that look on sin and beat its sad refrain. 3 From you can come their rest. 4 From you can rise a world they will rejoice to look upon, and where their hearts are glad. 5 In you there is a vision that extends to all of them, and covers them in gentleness and light. 6 And in this widening world of light the darkness that they thought was there is pushed away, until it is but distant shadows, far away, not long to be remembered as the sun shines them to nothingness. 7 And all their "evil" thoughts and "sinful" hopes, their dreams of guilt and merciless revenge, and every wish to hurt and kill and die, will disappear before the sun you bring.

T-25.IV.4. Would you not do this for the Love of God? 2 And for <yourself?> 3 For think what it would do for you. 4 Your "evil" thoughts that haunt you now will seem increasingly remote and far away from you. 5 And they go farther and farther off, because the sun in you has risen that they may be pushed away before the light. 6 They linger for a while, a little while, in twisted forms too far away for recognition, and are gone forever. p526 7 And in the sunlight you will stand in quiet, in innocence and wholly unafraid. 8 And from you will the rest you found extend, so that your peace can never fall away and leave you homeless. 9 Those who offer peace to everyone have found a home in Heaven the world cannot destroy. 10 For it is large enough to hold the world within its peace.

T-25.IV.5. In you is all of Heaven. 2 Every leaf that falls is given life in you. 3 Each bird that ever sang will sing again in you. 4 And every flower that ever bloomed has saved its perfume and its loveliness for you. 5 What aim can supersede the Will of God and of His Son, that Heaven be restored to him for whom it was created as his only home? 6 Nothing before and nothing after it. 7 No other place; no other state nor time. 8 Nothing beyond nor nearer. 9 Nothing else. 10 In any form. 11 This can you bring to all the world, and all the thoughts that entered it and were mistaken for a little while. 12 How better could your own mistakes be brought to truth than by your willingness to bring the light of Heaven with you, as you walk beyond the world of darkness into light?

V. The State of Sinlessness

T-25.V.1. The state of sinlessness is merely this: The whole desire to attack is gone, and so there is no reason to perceive the Son of God as other than he is. 2 The need for guilt is gone because it has no purpose, and is meaningless without the goal of sin. 3 Attack and sin are bound as one illusion, each the cause and aim and justifier of the other. 4 Each is meaningless alone, but seems to draw a meaning from the other. 5 Each depends upon the other for whatever sense it seems to have. 6 And no one could believe in one unless the other were the truth, for each attests the other must be true.

T-25.V.2. Attack makes Christ your enemy, and God along with Him. 2 Must you not be afraid with "enemies" like these? 3 And must you not be fearful of yourself? 4 For you have hurt yourself, and made your Self your "enemy." 5 And now you must believe you are not you, but something alien to yourself and "something else," a "something" to be feared instead of loved. 6 Who would attack whatever he perceives as wholly innocent? 7 And who, <because> he wishes to attack, can fail to think he must be guilty to maintain the wish, while wanting innocence? p527 8 For who could see the Son of God as innocent and wish him dead? 9 Christ stands before you, each time you look upon your brother. 10 He has not gone because your eyes are closed. 11 But what is there to see by searching for your Savior, seeing Him through sightless eyes?

T-25.V.3. It is not Christ you see by looking thus. 2 It is the "enemy," confused with Christ, you look upon. 3 And hate because there is no sin in him for you to see. 4 Nor do you hear his plaintive call, unchanged in content in whatever form the call is made, that you unite with him, and join with him in innocence and peace. 5 And yet, beneath the ego's senseless shrieks, such is the call that God has given him, that you might hear in him His Call to you, and answer by returning unto God what is His Own.

T-25.V.4. The Son of God asks only this of you; that you return to him what is his due, that you may share in it with him. 2 Alone does neither have it. 3 So must it remain useless to both. 4 Together, it will give to each an equal strength to save the other, and save himself along with him. 5 Forgiven by you, your savior offers you salvation. 6 Condemned by you, he offers death to you. 7 In everyone you see but the reflection of what you choose to have him be to you. 8 If you decide against his proper function, the only one he has in truth, you are depriving him of all the joy he would have found if he fulfilled the role God gave to him. 9 But think not Heaven is lost to him alone. 10 Nor can it be regained unless the way is shown to him through you, that you may find it, walking by his side.

T-25.V.5. It is no sacrifice that he be saved, for by his freedom will you gain your own. 2 To let his function be fulfilled is but the means to let yours be. 3 And so you walk toward Heaven or toward hell, but not alone. 4 How beautiful his sinlessness will be when you perceive it! 5 And how great will be your joy, when he is free to offer you the gift of sight God gave to him for you! 6 He has no need but this; that you allow him freedom to complete the task God gave to him. 7 Remembering but this; that what he does you do, along with him. 8 And as you see him, so do you define the function he will have for you, until you see him differently and let him be what God appointed that he be to you.

T-25.V.6. Against the hatred that the Son of God may cherish toward himself, is God believed to be without the power to save what He created from the pain of hell. 2 But in the love he shows himself is God made free to let His Will be done. p528 3 In your brother you see the picture of your own belief in what the Will of God must be for you. 4 In your forgiveness will you understand His Love for you; through your attack believe He hates you, thinking Heaven must be hell. 5 Look once again upon your brother, not without the understanding that he is the way to Heaven or to hell, as you perceive him. 6 But forget not this; the role you give to him is given you, and you will walk the way you pointed out to him because it is your judgment on yourself.

VI. The Special Function

T-25.VI.1. The grace of God rests gently on forgiving eyes, and everything they look on speaks of Him to the beholder. 2 He can see no evil; nothing in the world to fear, and no one who is different from himself. 3 And as he loves them, so he looks upon himself with love and gentleness. 4 He would no more condemn himself for his mistakes than damn another. 5 He is not an arbiter of vengeance, nor a punisher of sin. 6 The kindness of his sight rests on himself with all the tenderness it offers others. 7 For he would only heal and only bless. 8 And being in accord with what God wills, he has the power to heal and bless all those he looks on with the grace of God upon his sight.

T-25.VI.2. Eyes become used to darkness, and the light of brilliant day seems painful to the eyes grown long accustomed to the dim effects perceived at twilight. 2 And they turn away from sunlight and the clarity it brings to what they look upon. 3 Dimness seems better; easier to see, and better recognized. 4 Somehow the vague and more obscure seems easier to look upon; less painful to the eyes than what is wholly clear and unambiguous. 5 Yet this is not what eyes are for, and who can say that he prefers the darkness and maintain he wants to see?

T-25.VI.3. The wish to see calls down the grace of God upon your eyes, and brings the gift of light that makes sight possible. 2 Would you behold your brother? 3 God is glad to have you look on him. 4 He does not will your savior be unrecognized by you. 5 Nor does He will that he remain without the function that He gave to him. 6 Let him no more be lonely, for the lonely ones are those who see no function in the world for them to fill; no place where they are needed, and no aim which only they can perfectly fulfill. p529

T-25.VI.4. Such is the Holy Spirit's kind perception of specialness; His use of what you made, to heal instead of harm. 2 To each He gives a special function in salvation he alone can fill; a part for only him. 3 Nor is the plan complete until he finds his special function, and fulfills the part assigned to him, to make himself complete within a world where incompletion rules.

T-25.VI.5. Here, where the laws of God do not prevail in perfect form, can he yet do <one> perfect thing and make <one> perfect choice. 2 And by this act of special faithfulness to one perceived as other than himself, he learns the gift was given to himself, and so they must be one. 3 Forgiveness is the only function meaningful in time. 4 It is the means the Holy Spirit uses to translate specialness from sin into salvation. 5 Forgiveness is for all. 6 But when it rests on all it is complete, and every function of this world completed with it. 7 Then is time no more. 8 Yet while in time, there is still much to do. 9 And each must do what is allotted him, for on his part does all the plan depend. 10 He <has> a special part in time for so he chose, and choosing it, he made it for himself. 11 His wish was not denied but changed in form, to let it serve his brother and himself, and thus become a means to save instead of lose.

T-25.VI.6. Salvation is no more than a reminder this world is not your home. 2 Its laws are not imposed on you, its values are not yours. 3 And nothing that you think you see in it is really there at all. 4 This is seen and understood as each one takes his part in its undoing, as he did in making it. 5 He has the means for either, as he always did. 6 The specialness he chose to hurt himself did God appoint to be the means for his salvation, from the very instant that the choice was made. 7 His special sin was made his special grace. 8 His special hate became his special love.

T-25.VI.7. The Holy Spirit needs your special function, that His may be fulfilled. 2 Think not you lack a special value here. 3 You wanted it, and it is given you. 4 All that you made can serve salvation easily and well. 5 The Son of God can make no choice the Holy Spirit cannot employ on his behalf, and not against himself. 6 Only in darkness does your specialness appear to be attack. 7 In light, you see it as your special function in the plan to save the Son of God from all attack, and let him understand that he is safe, as he has always been, and will remain in time and in eternity alike. 8 This is the function given you for your brother. 9 Take it gently, then, from your brother's hand, and let salvation be perfectly fulfilled in you. 10 Do this <one> thing, that everything be given you. p530

VII. The Rock of Salvation

T-25.VII.1. Yet if the Holy Spirit can commute each sentence that you laid upon yourself into a blessing, then it cannot be a sin. 2 Sin is the only thing in all the world that cannot change. 3 It is immutable. 4 And on its changelessness the world depends. 5 The magic of the world can seem to hide the pain of sin from sinners, and deceive with glitter and with guile. 6 Yet each one knows the cost of sin is death. 7 And so it is. 8 For sin is a request for death, a wish to make this world's foundation sure as love, dependable as Heaven, and as strong as God Himself. 9 The world is safe from love to everyone who thinks sin possible. 10 Nor will it change. 11 Yet is it possible what God created not should share the attributes of His creation, when it opposes it in every way?

T-25.VII.2. It cannot be the "sinner's" wish for death is just as strong as is God's Will for life. 2 Nor can the basis of a world He did not make be firm and sure as Heaven. 3 How could it be that hell and Heaven are the same? 4 And is it possible that what He did not will cannot be changed? 5 What is immutable besides His Will? 6 And what can share its attributes except itself? 7 What wish can rise against His Will, and be immutable? 8 If you could realize nothing is changeless but the Will of God, this course would not be difficult for you. 9 For it is this that you do not believe. 10 Yet there is nothing else you could believe, if you but looked at what it really is.

T-25.VII.3. Let us go back to what we said before, and think of it more carefully. 2 It must be so that either God is mad, or is this world a place of madness. 3 Not one Thought of His makes any sense at all within this world. 4 And nothing that the world believes as true has any meaning in His Mind at all. 5 What makes no sense and has no meaning is insanity. 6 And what is madness cannot be the truth. 7 If one belief so deeply valued here were true, then every Thought God ever had is an illusion. 8 And if but one Thought of His is true, then all beliefs the world gives any meaning to are false, and make no sense at all. 9 This is the choice you make. 10 Do not attempt to see it differently, nor twist it into something it is not. 11 For only this decision can you make. 12 The rest is up to God, and not to you.

T-25.VII.4. To justify one value that the world upholds is to deny your Father's sanity and yours. 2 For God and His beloved Son do not think differently. 3 And it is the agreement of their thought that makes the Son a co-creator with the Mind Whose Thought created him. p531 4 So if he chooses to believe one thought opposed to truth, he has decided he is not his Father's Son because the Son is mad, and sanity must lie apart from both the Father and the Son. 5 This you believe. 6 Think not that this belief depends upon the form it takes. 7 Who thinks the world is sane in any way, is justified in anything it thinks, or is maintained by any form of reason, believes this to be true. 8 Sin is not real <because> the Father and the Son are not insane. 9 This world is meaningless <because> it rests on sin. 10 Who could create the changeless if it does not rest on truth?

T-25.VII.5. The Holy Spirit has the power to change the whole foundation of the world you see to something else; a basis not insane, on which a sane perception can be based, another world perceived. 2 And one in which nothing is contradicted that would lead the Son of God to sanity and joy. 3 Nothing attests to death and cruelty; to separation and to differences. 4 For here is everything perceived as one, and no one loses that each one may gain.

T-25.VII.6. Test everything that you believe against this one requirement, and understand that everything that meets this one demand is worthy of your faith. 2 But nothing else. 3 What is not love is sin, and either one perceives the other as insane and meaningless. 4 Love is the basis for a world perceived as wholly mad to sinners, who believe theirs is the way to sanity. 5 But sin is equally insane within the sight of love, whose gentle eyes would look beyond the madness and rest peacefully on truth. 6 Each sees a world immutable, as each defines the changeless and eternal truth of what you are. 7 And each reflects a view of what the Father and the Son must be, to make that viewpoint meaningful and sane.

T-25.VII.7. Your special function is the special form in which the fact that God is not insane appears most sensible and meaningful to you. 2 The content is the same. 3 The form is suited to your special needs, and to the special time and place in which you think you find yourself, and where you can be free of place and time, and all that you believe must limit you. 4 The Son of God cannot be bound by time nor place nor anything God did not will. 5 Yet if His Will is seen as madness, then the form of sanity which makes it most acceptable to those who are insane requires special choice. 6 Nor can this choice be made by the insane, whose problem is their choices are not free, and made with reason in the light of sense. p532

T-25.VII.8. It <would> be madness to entrust salvation to the insane. 2 Because He is not mad has God appointed One as sane as He to raise a saner world to meet the sight of everyone who chose insanity as his salvation. 3 To this One is given the choice of form most suitable to him; one which will not attack the world he sees, but enter into it in quietness and show him he is mad. 4 This One but points to an alternative, another way of looking at what he has seen before, and recognizes as the world in which he lives, and thought he understood before.

T-25.VII.9. Now must he question this, because the form of the alternative is one which he cannot deny, nor overlook, nor fail completely to perceive at all. 2 To each his special function is designed to be perceived as possible, and more and more desired, as it proves to him that it is an alternative he really wants. 3 From this position does his sinfulness, and all the sin he sees within the world, offer him less and less. 4 Until he comes to understand it cost him his sanity, and stands between him and whatever hope he has of being sane. 5 Nor is he left without escape from madness, for he has a special part in everyone's escape. 6 He can no more be left outside, without a special function in the hope of peace, than could the Father overlook His Son, and pass him by in careless thoughtlessness.

T-25.VII.10. What is dependable except God's Love? 2 And where does sanity abide except in Him? 3 The One Who speaks for Him can show you this, in the alternative He chose especially for you. 4 It is God's Will that you remember this, and so emerge from deepest mourning into perfect joy. 5 Accept the function that has been assigned to you in God's Own plan to show His Son that hell and Heaven are different, not the same. 6 And that in Heaven <They> are all the same, without the differences which would have made a hell of Heaven and a heaven of hell, had such insanity been possible.

T-25.VII.11. The whole belief that someone loses but reflects the underlying tenet God must be insane. 2 For in this world it seems that one must gain <because> another lost. 3 If this were true, then God is mad indeed! 4 But what is this belief except a form of the more basic tenet, "Sin is real, and rules the world"? 5 For every little gain must someone lose, and pay exact amount in blood and suffering. 6 For otherwise would evil triumph, and destruction be the total cost of any gain at all. 7 You who believe that God is mad, look carefully at this, and understand that it must be either God or this must be insane, but hardly both.

T-25.VII.12. Salvation is rebirth of the idea no one can lose for anyone to gain. 2 And everyone <must> gain, if anyone would be a gainer. 3 Here is sanity restored. 4 And on this single rock of truth can faith in God's eternal saneness rest in perfect confidence and perfect peace. 5 Reason is satisfied, for all insane beliefs can be corrected here. 6 And sin must be impossible, if this is true. 7 This is the rock on which salvation rests, the vantage point from which the Holy Spirit gives meaning and direction to the plan in which your special function has a part. p533 8 For here your special function is made whole, because it shares the function of the whole.

T-25.VII.13. Remember all temptation is but this; a mad belief that God's insanity would make you sane and give you what you want; that either God or you must lose to madness because your aims can not be reconciled. 2 Death demands life, but life is not maintained at any cost. 3 No one can suffer for the Will of God to be fulfilled. 4 Salvation is His Will <because> you share it. 5 Not for you alone, but for the Self that is the Son of God. 6 He cannot lose, for if he could the loss would be his Father's, and in Him no loss is possible. 7 And this is sane because it is the truth.

VIII. Justice Returned to Love

T-25.VIII.1. The Holy Spirit can use all that you give to Him for your salvation. 2 But He cannot use what you withhold, for He cannot take it from you without your willingness. 3 For if He did, you would believe He wrested it from you against your will. 4 And so you would not learn it <is> your will to be without it. 5 You need not give it to Him wholly willingly, for if you could you had no need of Him. 6 But this He needs; that you prefer He take it than that you keep it for yourself alone, and recognize that what brings loss to no one you would not know. 7 This much is necessary to add to the idea no one can lose for you to gain. 8 And nothing more.

T-25.VIII.2. Here is the only principle salvation needs. 2 Nor is it necessary that your faith in it be strong, unswerving, and without attack from all beliefs opposed to it. 3 You have no fixed allegiance. 4 But remember salvation is not needed by the saved. 5 You are not called upon to do what one divided still against himself would find impossible. 6 Have little faith that wisdom could be found in such a state of mind. 7 But be you thankful that only little faith is asked of you. p534 8 What but a little faith remains to those who still believe in sin? 9 What could they know of Heaven and the justice of the saved?

T-25.VIII.3. There is a kind of justice in salvation of which the world knows nothing. 2 To the world, justice and vengeance are the same, for sinners see justice only as their punishment, perhaps sustained by someone else, but not escaped. 3 The laws of sin demand a victim. 4 Who it may be makes little difference. 5 But death must be the cost and must be paid. 6 This is not justice, but insanity. 7 Yet how could justice be defined without insanity where love means hate, and death is seen as victory and triumph over eternity and timelessness and life?

T-25.VIII.4. You who know not of justice still can ask, and learn the answer. 2 Justice looks on all in the same way. 3 It is not just that one should lack for what another has. 4 For that is vengeance in whatever form it takes. 5 Justice demands no sacrifice, for any sacrifice is made that sin may be preserved and kept. 6 It is a payment offered for the cost of sin, but not the total cost. 7 The rest is taken from another, to be laid beside your little payment, to "atone" for all that you would keep, and not give up. 8 So is the victim seen as partly you, with someone else by far the greater part. 9 And in the total cost, the greater his the less is yours. 10 And justice, being blind, is satisfied by being paid, it matters not by whom.

T-25.VIII.5. Can this be justice? 2 God knows not of this. 3 But justice does He know, and knows it well. 4 For He is wholly fair to everyone. 5 Vengeance is alien to God's Mind <because> He knows of justice. 6 To be just is to be fair, and not be vengeful. 7 Fairness and vengeance are impossible, for each one contradicts the other and denies that it is real. 8 It is impossible for you to share the Holy Spirit's justice with a mind that can conceive of specialness at all. 9 Yet how could He be just if He condemns a sinner for the crimes he did not do, but thinks he did? 10 And where would justice be if He demanded of the ones obsessed with the idea of punishment that they lay it aside, unaided, and perceive it is not true?

T-25.VIII.6. It is extremely hard for those who still believe sin meaningful to understand the Holy Spirit's justice. 2 They must believe He shares their own confusion, and cannot avoid the vengeance that their own belief in justice must entail. 3 And so they fear the Holy Spirit, and perceive the "wrath" of God in Him. 4 Nor can they trust Him not to strike them dead with lightning bolts torn from the "fires" of Heaven by God's Own angry Hand. 5 They <do> believe that Heaven is hell, and <are> afraid of love. p535 6 And deep suspicion and the chill of fear comes over them when they are told that they have never sinned. 7 Their world depends on sin's stability. 8 And they perceive the "threat" of what God knows as justice to be more destructive to themselves and to their world than vengeance, which they understand and love.

T-25.VIII.7. So do they think the loss of sin a curse. 2 And flee the Holy Spirit as if He were a messenger from hell, sent from above, in treachery and guile, to work God's vengeance on them in the guise of a deliverer and friend. 3 What could He be to them except a devil, dressed to deceive within an angel's cloak. 4 And what escape has He for them except a door to hell that seems to look like Heaven's gate?

T-25.VIII.8. Yet justice cannot punish those who ask for punishment, but have a Judge Who knows that they are wholly innocent in truth. 2 In justice He is bound to set them free, and give them all the honor they deserve and have denied themselves because they are not fair, and cannot understand that they are innocent. 3 Love is not understandable to sinners because they think that justice is split off from love, and stands for something else. 4 And thus is love perceived as weak, and vengeance strong. 5 For love has lost when judgment left its side, and is too weak to save from punishment. 6 But vengeance without love has gained in strength by being separate and apart from love. 7 And what but vengeance now can help and save, while love stands feebly by with helpless hands, bereft of justice and vitality, and powerless to save?

T-25.VIII.9. What can Love ask of you who think that all of this is true? 2 Could He, in justice and in love, believe in your confusion you have much to give? 3 You are not asked to trust Him far. 4 No more than what you see He offers you, and what you recognize you could not give yourself. 5 In God's Own justice does He recognize all you deserve, but understands as well that you cannot accept it for yourself. 6 It is His special function to hold out to you the gifts the innocent deserve. 7 And every one that you accept brings joy to Him as well as you. 8 He knows that Heaven is richer made by each one you accept. 9 And God rejoices as His Son receives what loving justice knows to be his due. 10 For love and justice are not different. 11 <Because> they are the same does mercy stand at God's right Hand, and gives the Son of God the power to forgive himself of sin.

T-25.VIII.10. To him who merits everything, how can it be that anything be kept from him? p536 2 For that would be injustice, and unfair indeed to all the holiness that is in him, however much he recognize it not. 3 God knows of no injustice. 4 He would not allow His Son be judged by those who seek his death, and could not see his worth at all. 5 What honest witnesses could they call forth to speak on his behalf? 6 And who would come to plead for him, and not against his life? 7 No justice would be given him by you. 8 Yet God ensured that justice would be done unto the Son He loves, and would protect from all unfairness you might seek to offer, believing vengeance is his proper due.

T-25.VIII.11. As specialness cares not who pays the cost of sin, so it be paid, the Holy Spirit heeds not who looks on innocence at last, provided it is seen and recognized. 2 For just <one> witness is enough, if he sees truly. 3 Simple justice asks no more. 4 Of each one does the Holy Spirit ask if he will be that one, so justice may return to love and there be satisfied. 5 Each special function He allots is but for this; that each one learn that love and justice are not separate. 6 And both are strengthened by their union with each other. 7 Without love is justice prejudiced and weak. 8 And love without justice is impossible. 9 For love is fair, and cannot chasten without cause. 10 What cause can be to warrant an attack upon the innocent? 11 In justice, then, does love correct mistakes, but not in vengeance. 12 For that would be unjust to innocence.

T-25.VIII.12. You can be perfect witness to the power of love and justice, if you understand it is impossible the Son of God could merit vengeance. 2 You need not perceive, in every circumstance, that this is true. 3 Nor need you look to your experience within the world, which is but shadows of all that is really happening within yourself. 4 The understanding that you need comes not of you, but from a larger Self, so great and holy that He could not doubt His innocence. 5 Your special function is a call to Him, that He may smile on you whose sinlessness He shares. 6 His understanding will be yours. 7 And so the Holy Spirit's special function has been fulfilled. 8 God's Son has found a witness unto his sinlessness and not his sins. 9 How little need you give the Holy Spirit that simple justice may be given you.

T-25.VIII.13. Without impartiality there is no justice. 2 How can specialness be just? 3 Judge not because you cannot, not because you are a miserable sinner too. 4 How can the special really understand that justice is the same for everyone? 5 To take from one to give another must be an injustice to them both, since they are equal in the Holy Spirit's sight. p537 6 Their Father gave the same inheritance to both. 7 Who would have more or less is not aware that he has everything. 8 He is no judge of what must be another's due, because he thinks he is deprived. 9 And so must he be envious, and try to take away from whom he judges. 10 He is not impartial, and cannot fairly see another's rights because his own have been obscured to him.

T-25.VIII.14. You have the right to all the universe; to perfect peace, complete deliverance from all effects of sin, and to the life eternal, joyous and complete in every way, as God appointed for His holy Son. 2 This is the only justice Heaven knows, and all the Holy Spirit brings to earth. 3 Your special function shows you nothing else but perfect justice can prevail for you. 4 And you are safe from vengeance in all forms. 5 The world deceives, but it cannot replace God's justice with a version of its own. 6 For only love is just, and can perceive what justice must accord the Son of God. 7 Let love decide, and never fear that you, in your unfairness, will deprive yourself of what God's justice has allotted you.

IX. The Justice of Heaven

T-25.IX.1. What can it be but arrogance to think your little errors cannot be undone by Heaven's justice? 2 And what could this mean except that they are sins and not mistakes, forever uncorrectable, and to be met with vengeance, not with justice? 3 Are you willing to be released from all effects of sin? 4 You cannot answer this until you see all that the answer must entail. 5 For if you answer "yes" it means you will forego all values of this world in favor of the peace of Heaven. 6 Not one sin would you retain. 7 And not one doubt that this is possible will you hold dear that sin be kept in place. 8 You mean that truth has greater value now than all illusions. 9 And you recognize that truth must be revealed to you, because you know not what it is.

T-25.IX.2. To give reluctantly is not to gain the gift, because you are reluctant to accept it. 2 It is saved for you until reluctance to receive it disappears, and you are willing it be given you. 3 God's justice warrants gratitude, not fear. 4 Nothing you give is lost to you or anyone, but cherished and preserved in Heaven, where all of the treasures given to God's Son are kept for him, and offered anyone who but holds out his hand in willingness they be received. p538 5 Nor is the treasure less as it is given out. 6 Each gift but adds to the supply. 7 For God is fair. 8 He does not fight against His Son's reluctance to perceive salvation as a gift from Him. 9 Yet would His justice not be satisfied until it is received by everyone.

T-25.IX.3. Be certain any answer to a problem the Holy Spirit solves will always be one in which no one loses. 2 And this must be true, because He asks no sacrifice of anyone. 3 An answer which demands the slightest loss to anyone has not resolved the problem, but has added to it and made it greater, harder to resolve and more unfair. 4 It is impossible the Holy Spirit could see unfairness as a resolution. 5 To Him, what is unfair must be corrected <because> it is unfair. 6 And every error is a perception in which one, at least, is seen unfairly. 7 Thus is justice not accorded to the Son of God. 8 When anyone is seen as losing, he has been condemned. 9 And punishment becomes his due instead of justice.

T-25.IX.4. The sight of innocence makes punishment impossible, and justice sure. 2 The Holy Spirit's perception leaves no ground for an attack. 3 Only a loss could justify attack, and loss of any kind He cannot see. 4 The world solves problems in another way. 5 It sees a resolution as a state in which it is decided who shall win and who shall lose; how much the one shall take, and how much can the loser still defend. 6 Yet does the problem still remain unsolved, for only justice can set up a state in which there is no loser; no one left unfairly treated and deprived, and thus with grounds for vengeance. 7 Problem solving cannot be vengeance, which at best can bring another problem added to the first, in which the murder is not obvious.

T-25.IX.5. The Holy Spirit's problem solving is the way in which the problem ends. 2 It has been solved because it has been met with justice. 3 Until it has it will recur, because it has not yet been solved. 4 The principle that justice means no one can lose is crucial to this course. 5 For miracles depend on justice. 6 Not as it is seen through this world's eyes, but as God knows it and as knowledge is reflected in the sight the Holy Spirit gives.

T-25.IX.6. No one deserves to lose. 2 And what would be unjust to him cannot occur. 3 Healing must be for everyone, because he does not merit an attack of any kind. 4 What order can there be in miracles, unless someone deserves to suffer more and others less? 5 And is this justice to the wholly innocent? 6 A miracle <is> justice. 7 It is not a special gift to some, to be withheld from others as less worthy, more condemned, and thus apart from healing. p539 8 Who is there who can be separate from salvation, if its purpose is the end of specialness? 9 Where is salvation's justice if some errors are unforgivable, and warrant vengeance in place of healing and return of peace?

T-25.IX.7. Salvation cannot seek to help God's Son be more unfair than he has sought to be. 2 If miracles, the Holy Spirit's gift, were given specially to an elect and special group, and kept apart from others as less deserving, then is He ally to specialness. 3 What He cannot perceive He bears no witness to. 4 And everyone is equally entitled to His gift of healing and deliverance and peace. 5 To give a problem to the Holy Spirit to solve for you means that you <want> it solved. 6 To keep it for yourself to solve without His help is to decide it should remain unsettled, unresolved, and lasting in its power of injustice and attack. 7 No one can be unjust to you, unless you have decided first to <be> unjust. 8 And then must problems rise to block your way, and peace be scattered by the winds of hate.

T-25.IX.8. Unless you think that all your brothers have an equal right to miracles with you, you will not claim your right to them because you were unjust to one with equal rights. 2 Seek to deny and you will feel denied. 3 Seek to deprive, and you have been deprived. 4 A miracle can never be received because another could receive it not. 5 Only forgiveness offers miracles. 6 And pardon must be just to everyone.

T-25.IX.9. The little problems that you keep and hide become your secret sins, because you did not choose to let them be removed for you. 2 And so they gather dust and grow, until they cover everything that you perceive and leave you fair to no one. 3 Not one right do you believe you have. 4 And bitterness, with vengeance justified and mercy lost, condemns you as unworthy of forgiveness. 5 The unforgiven have no mercy to bestow upon another. 6 That is why your sole responsibility must be to take forgiveness for yourself.

T-25.IX.10. The miracle that you receive, you give. 2 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. 3 No one can lose, and everyone must benefit. 4 Each miracle is an example of what justice can accomplish when it is offered to everyone alike. 5 It is received and given equally. 6 It is awareness that giving and receiving are the same. 7 Because it does not make the same unlike, it sees no differences where none exists. p540 8 And thus it is the same for everyone, because it sees no differences in them. 9 Its offering is universal, and it teaches but one message:

10 What is God's belongs to everyone, and is his due. p541

Chapter 26.


I. The "Sacrifice" of Oneness

T-26.I.1. In the "dynamics" of attack is sacrifice a key idea. 2 It is the pivot upon which all compromise, all desperate attempts to strike a bargain, and all conflicts achieve a seeming balance. 3 It is the symbol of the central theme that <somebody must lose.> 4 Its focus on the body is apparent, for it is always an attempt to limit loss. 5 The body is itself a sacrifice; a giving up of power in the name of saving just a little for yourself. 6 To see a brother in another body, separate from yours, is the expression of a wish to see a little part of him and sacrifice the rest. 7 Look at the world, and you will see nothing attached to anything beyond itself. 8 All seeming entities can come a little nearer, or go a little farther off, but cannot join.

T-26.I.2. The world you see is based on "sacrifice" of oneness. 2 It is a picture of complete disunity and total lack of joining. 3 Around each entity is built a wall so seeming solid that it looks as if what is inside can never reach without, and what is out can never reach and join with what is locked away within the wall. 4 Each part must sacrifice the other part, to keep itself complete. 5 For if they joined each one would lose its own identity, and by their separation are their selves maintained.

T-26.I.3. The little that the body fences off becomes the self, preserved through sacrifice of all the rest. 2 And all the rest must lose this little part, remaining incomplete to keep its own identity intact. 3 In this perception of yourself the body's loss would be a sacrifice indeed. 4 For sight of bodies becomes the sign that sacrifice is limited, and something still remains for you alone. 5 And for this little to belong to you are limits placed on everything outside, just as they are on everything you think is yours. 6 For giving and receiving are the same. 7 And to accept the limits of a body is to impose these limits on each brother whom you see. 8 For you must see him as you see yourself.

T-26.I.4. The body <is> a loss, and <can> be made to sacrifice. 2 And while you see your brother as a body, apart from you and separate in his cell, you are demanding sacrifice of him and you. 3 What greater sacrifice could be demanded than that God's Son perceive himself without his Father? p542 4 And his Father be without His Son? 5 Yet every sacrifice demands that they be separate and without the other. 6 The memory of God must be denied if any sacrifice is asked of anyone. 7 What witness to the Wholeness of God's Son is seen within a world of separate bodies, however much he witnesses to truth? 8 He is invisible in such a world. 9 Nor can his song of union and of love be heard at all. 10 Yet is it given him to make the world recede before his song, and sight of him replace the body's eyes.

T-26.I.5. Those who would see the witnesses to truth instead of to illusion merely ask that they might see a purpose in the world that gives it sense and makes it meaningful. 2 Without your special function has this world no meaning for you. 3 Yet it can become a treasure house as rich and limitless as Heaven itself. 4 No instant passes here in which your brother's holiness cannot be seen, to add a limitless supply to every meager scrap and tiny crumb of happiness that you allot yourself.

T-26.I.6. You can lose sight of oneness, but can not make sacrifice of its reality. 2 Nor can you lose what you would sacrifice, nor keep the Holy Spirit from His task of showing you that it has not been lost. 3 Hear, then, the song your brother sings to you, and let the world recede, and take the rest his witness offers on behalf of peace. 4 But judge him not, for you will hear no song of liberation for yourself, nor see what it is given him to witness to, that you may see it and rejoice with him. 5 Make not his holiness a sacrifice to your belief in sin. 6 You sacrifice your innocence with his, and die each time you see in him a sin deserving death.

T-26.I.7. Yet every instant can you be reborn, and given life again. 2 His holiness gives life to you, who cannot die because his sinlessness is known to God; and can no more be sacrificed by you than can the light in you be blotted out because he sees it not. 3 You who would make a sacrifice of life, and make your eyes and ears bear witness to the death of God and of His holy Son, think not that you have power to make of Them what God willed not They be. 4 In Heaven, God's Son is not imprisoned in a body, nor is sacrificed in solitude to sin. 5 And as he is in Heaven, so must he be eternally and everywhere. 6 He is the same forever. 7 Born again each instant, untouched by time, and far beyond the reach of any sacrifice of life or death. 8 For neither did he make, and only one was given him by One Who knows His gifts can never suffer sacrifice and loss. p543

T-26.I.8. God's justice rests in gentleness upon His Son, and keeps him safe from all injustice the world would lay upon him. 2 Could it be that you could make his sins reality, and sacrifice his Father's Will for him? 3 Condemn him not by seeing him within the rotting prison where he sees himself. 4 It is your special function to ensure the door be opened, that he may come forth to shine on you, and give you back the gift of freedom by receiving it of you. 5 What is the Holy Spirit's special function but to release the holy Son of God from the imprisonment he made to keep himself from justice? 6 Could your function be a task apart and separate from His Own?

II. Many Forms; One Correction

T-26.II.1. It is not difficult to understand the reasons why you do not ask the Holy Spirit to solve all problems for you. 2 He has not greater difficulty in resolving some than others. 3 Every problem is the same to Him, because each one is solved in just the same respect and through the same approach. 4 The aspects that need solving do not change, whatever form the problem seems to take. 5 A problem can appear in many forms, and it will do so while the problem lasts. 6 It serves no purpose to attempt to solve it in a special form. 7 It will recur and then recur again and yet again, until it has been answered for all time and will not rise again in any form. 8 And only then are you released from it.

T-26.II.2. The Holy Spirit offers you release from every problem that you think you have. 2 They are the same to Him because each one, regardless of the form it seems to take, is a demand that someone suffer loss and make a sacrifice that you might gain. 3 And when the situation is worked out so no one loses is the problem gone, because it was an error in perception that now has been corrected. 4 One mistake is not more difficult for Him to bring to truth than is another. 5 For there <is> but one mistake; the whole idea that loss is possible, and could result in gain for anyone. 6 If this were true, then God would be unfair; sin would be possible, attack be justified and vengeance fair.

T-26.II.3. This one mistake, in any form, has one correction. 2 There is no loss; to think there is, is a mistake. 3 You have no problems, though you think you have. 4 And yet you could not think so if you saw them vanish one by one, without regard to size, complexity, or place and time, or any attribute which you perceive that makes each one seem different from the rest p544. 5 Think not the limits you impose on what you see can limit God in any way.

T-26.II.4. The miracle of justice can correct all errors. 2 Every problem is an error. 3 It does injustice to the Son of God, and therefore is not true. 4 The Holy Spirit does not evaluate injustices as great or small, or more or less. 5 They have no properties to Him. 6 They are mistakes from which the Son of God is suffering, but needlessly. 7 And so He takes the thorns and nails away. 8 He does not pause to judge whether the hurt be large or little. 9 He makes but one judgment; that to hurt God's Son must be unfair and therefore is not so.

T-26.II.5. You who believe it safe to give but some mistakes to be corrected while you keep the others to yourself, remember this: Justice is total. 2 There is no such thing as partial justice. 3 If the Son of God is guilty then is he condemned, and he deserves no mercy from the God of justice. 4 But ask not God to punish him because <you> find him guilty and would have him die. 5 God offers you the means to see his innocence. 6 Would it be fair to punish him because you will not look at what is there to see? 7 Each time you keep a problem for yourself to solve, or judge that it is one that has no resolution, you have made it great, and past the hope of healing. 8 You deny the miracle of justice Times New Roman",SR><can> be fair.

T-26.II.6. If God is just, then can there be no problems that justice cannot solve. 2 But you believe that some injustices are fair and good, and necessary to preserve yourself. 3 It is these problems that you think are great and cannot be resolved. 4 For there are those you want to suffer loss, and no one whom you wish to be preserved from sacrifice entirely. 5 Consider once again your special function. 6 One is given you to see in him his perfect sinlessness. 7 And you will ask no sacrifice of him because you could not will he suffer loss. 8 The miracle of justice you call forth will rest on you as surely as on him. 9 Nor will the Holy Spirit be content until it is received by everyone. 10 For what you give to Him is everyone's, and by your giving it can He ensure that everyone receives it equally.

T-26.II.7. Think, then, how great your own release will be when you are willing to receive correction for all your problems. 2 You will not keep one, for pain in any form you will not want. 3 And you will see each little hurt resolved before the Holy Spirit's gentle sight. 4 For all of them <are> little in His sight, and worth no more than just a tiny sigh before they disappear, to be forever undone and unremembered. p545 5 What seemed once to be a special problem, a mistake without a remedy, or an affliction without a cure, has been transformed into a universal blessing. 6 Sacrifice is gone. 7 And in its place the Love of God can be remembered, and will shine away all memory of sacrifice and loss.

T-26.II.8. God cannot be remembered until justice is loved instead of feared. 2 He cannot be unjust to anyone or anything, because He knows that everything that is belongs to Him, and will forever be as He created it. 3 Nothing He loves but must be sinless and beyond attack. 4 Your special function opens wide the door beyond which is the memory of His Love kept perfectly intact and undefiled. 5 And all you need to do is but to wish that Heaven be given you instead of hell, and every bolt and barrier that seems to hold the door securely barred and locked will merely fall away and disappear. 6 For it is not your Father's Will that you should offer or receive less than He gave, when He created you in perfect love.

III. The Borderland

T-26.III.1. Complexity is not of God. 2 How could it be, when all He knows is One? 3 He knows of one creation, one reality, one truth and but one Son. 4 Nothing conflicts with oneness. 5 How, then, could there be complexity in Him? 6 What is there to decide? 7 For it is conflict that makes choice possible. 8 The truth is simple; it is one, without an opposite. 9 And how could strife enter in its simple presence, and bring complexity where oneness is? 10 The truth makes no decisions, for there is nothing to decide <between.> 11 And only if there were could choosing be a necessary step in the advance toward oneness. 12 What is everything leaves room for nothing else. 13 Yet is this magnitude beyond the scope of this curriculum. 14 Nor is it necessary we dwell on anything that cannot be immediately grasped.

T-26.III.2. There is a borderland of thought that stands between this world and Heaven. 2 It is not a place, and when you reach it is apart from time. 3 Here is the meeting place where thoughts are brought together; where conflicting values meet and all illusions are laid down beside the truth, where they are judged to be untrue. 4 This borderland is just beyond the gate of Heaven. 5 Here is every thought made pure and wholly simple. p546 6 Here is sin denied, and everything that <is> received instead.

T-26.III.3. This is the journey's end. 2 We have referred to it as the real world. 3 And yet there is a contradiction here, in that the words imply a limited reality, a partial truth, a segment of the universe made true. 4 This is because knowledge makes no attack upon perception. 5 They are brought together, and only one continues past the gate where oneness is. 6 Salvation is a borderland where place and time and choice have meaning still, and yet it can be seen that they are temporary, out of place, and every choice has been already made.

T-26.III.4. Nothing the Son of God believes can be destroyed. 2 But what is truth to him must be brought to the last comparison that he will ever make; the last evaluation that will be possible, the final judgment upon this world. 3 It is the judgment of the truth upon illusion, of knowledge on perception: "It has no meaning, and does not exist." 4 This is not your decision. 5 It is but a simple statement of a simple fact. 6 But in this world there are no simple facts, because what is the same and what is different remain unclear. 7 The one essential thing to make a choice at all is this distinction. 8 And herein lies the difference between the worlds. 9 In this one, choice is made impossible. 10 In the real world is choosing simplified.

T-26.III.5. Salvation stops just short of Heaven, for only perception needs salvation. 2 Heaven was never lost, and so cannot be saved. 3 Yet who can make a choice between the wish for Heaven and the wish for hell unless he recognizes they are not the same? 4 This difference is the learning goal this course has set. 5 It will not go beyond this aim. 6 Its only purpose is to teach what is the same and what is different, leaving room to make the only choice that can be made.

T-26.III.6. There is no basis for a choice in this complex and overcomplicated world. 2 For no one understands what is the same, and seems to choose where no choice really is. 3 The real world is the area of choice made real, not in the outcome, but in the perception of alternatives for choice. 4 That there is choice is an illusion. 5 Yet within this one lies the undoing of every illusion, not excepting this.

T-26.III.7. Is not this like your special function, where the separation is undone by change of purpose in what once was specialness, and now is union? 2 All illusions are but one. 3 And in the recognition this is so lies the ability to give up all attempts to choose between them, and to make them different. p547 4 How simple is the choice between two things so clearly unalike. 5 There is no conflict here. 6 No sacrifice is possible in the relinquishment of an illusion recognized as such. 7 Where all reality has been withdrawn from what was never true, can it be hard to give it up, and choose what <must> be true?

IV. Where Sin Has Left

T-26.IV.1. Forgiveness is this world's equivalent of Heaven's justice. 2 It translates the world of sin into a simple world, where justice can be reflected from beyond the gate behind which total lack of limits lies. 3 Nothing in boundless love could need forgiveness. 4 And what is charity within the world gives way to simple justice past the gate that opens into Heaven. 5 No one forgives unless he has believed in sin, and still believes that he has much to be forgiven. 6 Forgiveness thus becomes the means by which he learns he has done nothing to forgive. 7 Forgiveness always rests upon the one who offers it, until he sees himself as needing it no more. 8 And thus is he returned to his real function of creating, which his forgiveness offers him again.

T-26.IV.2. Forgiveness turns the world of sin into a world of glory, wonderful to see. 2 Each flower shines in light, and every bird sings of the joy of Heaven. 3 There is no sadness and there is no parting here, for everything is totally forgiven. 4 And what has been forgiven must join, for nothing stands between to keep them separate and apart. 5 The sinless must perceive that they are one, for nothing stands between to push the other off. 6 And in the space that sin left vacant do they join as one, in gladness recognizing what is part of them has not been kept apart and separate.

T-26.IV.3. The holy place on which you stand is but the space that sin has left. 2 And here you see the face of Christ, arising in its place. 3 Who could behold the face of Christ and not recall His Father as He really is? 4 Who could fear love, and stand upon the ground where sin has left a place for Heaven's altar to rise and tower far above the world, and reach beyond the universe to touch the Heart of all creation? 5 What is Heaven but a song of gratitude and love and praise by everything created to the Source of its creation? 6 The holiest of altars is set where once sin was believed to be p548. 7 And here does every light of Heaven come, to be rekindled and increased in joy. 8 For here is what was lost restored to them, and all their radiance made whole again.

T-26.IV.4. Forgiveness brings no little miracles to lay before the gate of Heaven. 2 Here the Son of God Himself comes to receive each gift that brings him nearer to his home. 3 Not one is lost, and none is cherished more than any other. 4 Each reminds him of his Father's Love as surely as the rest. 5 And each one teaches him that what he feared he loves the most. 6 What but a miracle could change his mind, so that he understands that love cannot be feared? 7 What other miracle is there but this? 8 And what else need there be to make the space between you disappear?

T-26.IV.5. Where sin once was perceived will rise a world that will become an altar to the truth, and you will join the lights of Heaven there, and sing their song of gratitude and praise. 2 And as they come to you to be complete, so will you go with them. 3 For no one hears the song of Heaven and remains without a voice that adds its power to the song, and makes it sweeter still. 4 And each one joins the singing at the altar that was raised within the tiny spot that sin proclaimed to be its own. 5 And what was tiny then has soared into a magnitude of song in which the universe has joined with but a single voice.

T-26.IV.6. This tiny spot of sin that stands between you and your brother still is holding back the happy opening of Heaven's gate. 2 How little is the hindrance that withholds the wealth of Heaven from you. 3 And how great will be the joy in Heaven when you join the mighty chorus to the Love of God!

V. The Little Hindrance

T-26.V.1. A little hindrance can seem large indeed to those who do not understand that miracles are all the same. 2 Yet teaching that is what this course is for. 3 This is its only purpose, for only that is all there is to learn. 4 And you can learn it in many different ways. 5 All learning is a help or hindrance to the gate of Heaven. 6 Nothing in between is possible. 7 There are two teachers only, who point in different ways. 8 And you will go along the way your chosen teacher leads. 9 There are but two directions you can take, while time remains and choice is meaningful. 10 For never will another road be made except the way to Heaven. 11 You but choose whether to go toward Heaven, or away to nowhere. p549 12 There is nothing else to choose.

T-26.V.2. Nothing is ever lost but time, which in the end is meaningless. 2 For it is but a little hindrance to eternity, quite meaningless to the real Teacher of the world. 3 Yet since you do believe in it, why should you waste it going nowhere, when it can be used to reach a goal as high as learning can achieve? 4 Think not the way to Heaven's gate is difficult at all. 5 Nothing you undertake with certain purpose and high resolve and happy confidence, holding your brother's hand and keeping step to Heaven's song, is difficult to do. 6 But it is hard indeed to wander off, alone and miserable, down a road that leads to nothing and that has no purpose.

T-26.V.3. God gave His Teacher to replace the one you made, not to conflict with it. 2 And what He would replace has been replaced. 3 Time lasted but an instant in your mind, with no effect upon eternity. 4 And so is all time past, and everything exactly as it was before the way to nothingness was made. 5 The tiny tick of time in which the first mistake was made, and all of them within that one mistake, held also the Correction for that one, and all of them that came within the first. 6 And in that tiny instant time was gone, for that was all it ever was. 7 What God gave answer to is answered and is gone.

T-26.V.4. To you who still believe you live in time and know not it is gone, the Holy Spirit still guides you through the infinitely small and senseless maze you still perceive in time, though it has long since gone. 2 You think you live in what is past. 3 Each thing you look upon you saw but for an instant, long ago, before its unreality gave way to truth. 4 Not one illusion still remains unanswered in your mind. 5 Uncertainty was brought to certainty so long ago that it is hard indeed to hold it to your heart, as if it were before you still.

T-26.V.5. The tiny instant you would keep and make eternal, passed away in Heaven too soon for anything to notice it had come. 2 What disappeared too quickly to affect the simple knowledge of the Son of God can hardly still be there, for you to choose to be your teacher. 3 Only in the past,-an ancient past, too short to make a world in answer to creation,-did this world appear to rise. 4 So very long ago, for such a tiny interval of time, that not one note in Heaven's song was missed. 5 Yet in each unforgiving act or thought, in every judgment and in all belief in sin, is that one instant still called back, as if it could be made again in time. p550 6 You keep an ancient memory before your eyes. 7 And he who lives in memories alone is unaware of where he is.

T-26.V.6. Forgiveness is the great release from time. 2 It is the key to learning that the past is over. 3 Madness speaks no more. 4 There <is> no other teacher and no other way. 5 For what has been undone no longer is. 6 And who can stand upon a distant shore, and dream himself across an ocean, to a place and time that have long since gone by? 7 How real a hindrance can this dream be to where he really is? 8 For this is fact, and does not change whatever dreams he has. 9 Yet can he still imagine he is elsewhere, and in another time. 10 In the extreme, he can delude himself that this is true, and pass from mere imagining into belief and into madness, quite convinced that where he would prefer to be, he <is.>

T-26.V.7. Is this a hindrance to the place whereon he stands? 2 Is any echo from the past that he may hear a fact in what is there to hear where he is now? 3 And how much can his own illusions about time and place effect a change in where he really is?

T-26.V.8. The unforgiven is a voice that calls from out a past forevermore gone by. 2 And everything that points to it as real is but a wish that what is gone could be made real again and seen as here and now, in place of what is <really> now and here. 3 Is this a hindrance to the truth the past is gone, and cannot be returned to you? 4 And do you want that fearful instant kept, when Heaven seemed to disappear and God was feared and made a symbol of your hate?

T-26.V.9. Forget the time of terror that has been so long ago corrected and undone. 2 Can sin withstand the Will of God? 3 Can it be up to you to see the past and put it in the present? 4 You can <not> go back. 5 And everything that points the way in the direction of the past but sets you on a mission whose accomplishment can only be unreal. 6 Such is the justice your All-Loving Father has ensured must come to you. 7 And from your own unfairness to yourself has He protected you. 8 You cannot lose your way because there is no way but His, and nowhere can you go except to Him.

T-26.V.10. Would God allow His Son to lose his way along a road long since a memory of time gone by? 2 This course will teach you only what is now. 3 A dreadful instant in a distant past, now perfectly corrected, is of no concern nor value. 4 Let the dead and gone be peacefully forgotten. 5 Resurrection has come to take its place. 6 And now you are a part of resurrection, not of death. 7 No past illusions have the power to keep you in a place of death, a vault God's Son entered an instant, to be instantly restored unto his Father's perfect Love. p551 8 And how can he be kept in chains long since removed and gone forever from his mind?

T-26.V.11. The Son whom God created is as free as God created him. 2 He was reborn the instant that he chose to die instead of live. 3 And will you not forgive him now, because he made an error in the past that God remembers not, and is not there? 4 Now you are shifting back and forth between the past and present. 5 Sometimes the past seems real, as if it <were> the present. 6 Voices from the past are heard and then are doubted. 7 You are like to one who still hallucinates, but lacks conviction in what he perceives. 8 This is the borderland between the worlds, the bridge between the past and present. 9 Here the shadow of the past remains, but still a present light is dimly recognized. 10 Once it is seen, this light can never be forgotten. 11 It must draw you from the past into the present, where you really are.

T-26.V.12. The shadow voices do not change the laws of time nor of eternity. 2 They come from what is past and gone, and hinder not the true existence of the here and now. 3 The real world is the second part of the hallucination time and death are real, and have existence that can be perceived. 4 This terrible illusion was denied in but the time it took for God to give His Answer to illusion for all time and every circumstance. 5 And then it was no more to be experienced as there.

T-26.V.13. Each day, and every minute in each day, and every instant that each minute holds, you but relive the single instant when the time of terror took the place of love. 2 And so you die each day to live again, until you cross the gap between the past and present, which is not a gap at all. 3 Such is each life; a seeming interval from birth to death and on to life again, a repetition of an instant gone by long ago that cannot be relived. 4 And all of time is but the mad belief that what is over is still here and now.

T-26.V.14. Forgive the past and let it go, for it <is> gone. 2 You stand no longer on the ground that lies between the worlds. 3 You have gone on, and reached the world that lies at Heaven's gate. 4 There is no hindrance to the Will of God, nor any need that you repeat again a journey that was over long ago. 5 Look gently on your brother, and behold the world in which perception of your hate has been transformed into a world of love. p553

VI. The Appointed Friend

T-26.VI.1. Anything in this world that you believe is good and valuable and worth striving for can hurt you, and will do so. 2 Not because it has the power to hurt, but just because you have denied it is but an illusion, and made it real. 3 And it is real to you. 4 It is not nothing. 5 And through its perceived reality has entered all the world of sick illusions. 6 All belief in sin, in power of attack, in hurt and harm, in sacrifice and death, has come to you. 7 For no one can make one illusion real, and still escape the rest. 8 For who can choose to keep the ones that he prefers, and find the safety that the truth alone can give? 9 Who can believe illusions are the same, and still maintain that even one is best?

T-26.VI.2. Lead not your little life in solitude, with one illusion as your only friend. 2 This is no friendship worthy of God's Son, nor one with which he could remain content. 3 Yet God has given him a better Friend, in Whom all power in earth and Heaven rests. 4 The one illusion that you think is friend obscures His grace and majesty from you, and keeps His friendship and forgiveness from your welcoming embrace. 5 Without Him you are friendless. 6 Seek not another friend to take His place. 7 There <is> no other friend. 8 What God appointed has no substitute, for what illusion can replace the truth?

T-26.VI.3. Who dwells with shadows is alone indeed, and loneliness is not the Will of God. 2 Would you allow one shadow to usurp the throne that God appointed for your Friend, if you but realized its emptiness has left yours empty and unoccupied? 3 Make no illusion friend, for if you do, it can but take the place of Him Whom God has called your Friend. 4 And it is He Who is your only Friend in truth. 5 He brings you gifts that are not of this world, and only He to Whom they have been given can make sure that you receive them. 6 He will place them on your throne, when you make room for Him on His.

VII. The Laws of Healing

T-26.VII.1. This is a course in miracles. 2 As such, the laws of healing must be understood before the purpose of the course can be accomplished. 3 Let us review the principles that we have covered, and arrange them in a way that summarizes all that must occur for healing to be possible. p553 4 For when it once is possible it must occur.

T-26.VII.2. All sickness comes from separation. 2 When the separation is denied, it goes. 3 For it is gone as soon as the idea that brought it has been healed, and been replaced by sanity. 4 Sickness and sin are seen as consequence and cause, in a relationship kept hidden from awareness that it may be carefully preserved from reason's light.

T-26.VII.3. Guilt asks for punishment, and its request is granted. 2 Not in truth, but in the world of shadows and illusions built on sin. 3 The Son of God perceived what he would see because perception is a wish fulfilled. 4 Perception changes, made to take the place of changeless knowledge. 5 Yet is truth unchanged. 6 It cannot be perceived, but only known. 7 What is perceived takes many forms, but none has meaning. 8 Brought to truth, its senselessness is quite apparent. 9 Kept apart from truth, it seems to have a meaning and be real.

T-26.VII.4. Perception's laws are opposite to truth, and what is true of knowledge is not true of anything that is apart from it. 2 Yet has God given answer to the world of sickness, which applies to all its forms. 3 God's answer is eternal, though it works in time, where it is needed. 4 Yet because it is of God, the laws of time do not affect its workings. 5 It is in this world, but not a part of it. 6 For it is real, and dwells where all reality must be. 7 Ideas leave not their source, and their effects but seem to be apart from them. 8 Ideas are of the mind. 9 What is projected out, and seems to be external to the mind, is not outside at all, but an effect of what is in, and has not left its source.

T-26.VII.5. God's answer lies where the belief in sin must be, for only there can its effects be utterly undone and without cause. 2 Perception's laws must be reversed, because they <are> reversals of the laws of truth. 3 The laws of truth forever will be true, and cannot be reversed; yet can be seen as upside down. 4 And this must be corrected where the illusion of reversal lies.

T-26.VII.6. It is impossible that one illusion be less amenable to truth than are the rest. 2 But it is possible that some are given greater value, and less willingly offered to truth for healing and for help. 3 No illusion has any truth in it. 4 Yet it appears some are more true than others, although this clearly makes no sense at all. 5 All that a hierarchy of illusions can show is preference, not reality. 6 What relevance has preference to the truth? 7 Illusions are illusions and are false. p554 8 Your preference gives them no reality. 9 Not one is true in any way, and all must yield with equal ease to what God gave as answer to them all. 10 God's Will is One. 11 And any wish that seems to go against His Will has no foundation in the truth.

T-26.VII.7. Sin is not error, for it goes beyond correction to impossibility. 2 Yet the belief that it is real has made some errors seem forever past the hope of healing, and the lasting grounds for hell. 3 If this were so, would Heaven be opposed by its own opposite, as real as it. 4 Then would God's Will be split in two, and all creation be subjected to the laws of two opposing powers, until God becomes impatient, splits the world apart, and relegates attack unto Himself. 5 Thus has He lost His Mind, proclaiming sin has taken His reality from Him and brought His Love at last to vengeance's heels. 6 For such an insane picture an insane defense can be expected, but can not establish that the picture must be true.

T-26.VII.8. Nothing gives meaning where no meaning is. 2 And truth needs no defense to make it true. 3 Illusions have no witnesses and no effects. 4 Who looks on them is but deceived. 5 Forgiveness is the only function here, and serves to bring the joy this world denies to every aspect of God's Son where sin was thought to rule. 6 Perhaps you do not see the role forgiveness plays in ending death and all beliefs that rise from mists of guilt. 7 Sins are beliefs that you impose between your brother and yourself. 8 They limit you to time and place, and give a little space to you, another little space to him. 9 This separating off is symbolized, in your perception, by a body which is clearly separate and a thing apart. 10 Yet what this symbol represents is but your wish to <be> apart and separate.

T-26.VII.9. Forgiveness takes away what stands between your brother and yourself. 2 It is the wish that you be joined with him, and not apart. 3 We call it "wish" because it still conceives of other choices, and has not yet reached beyond the world of choice entirely. 4 Yet is this wish in line with Heaven's state, and not in opposition to God's Will. 5 Although it falls far short of giving you your full inheritance, it does remove the obstacles that you have placed between the Heaven where you are, and recognition of where and what you are. 6 Facts are unchanged. 7 Yet facts can be denied and thus unknown, though they were known before they were denied.

T-26.VII.10. Salvation, perfect and complete, asks but a little wish that what is true be true; a little willingness to overlook what is not there; a little sigh that speaks for Heaven as a preference to this world that death and desolation seem to rule. p555 2 In joyous answer will creation rise within you, to replace the world you see with Heaven, wholly perfect and complete. 3 What is forgiveness but a willingness that truth be true? 4 What can remain unhealed and broken from a unity which holds all things within itself? 5 There is no sin. 6 And every miracle is possible the instant that the Son of God perceives his wishes and the Will of God are one.

T-26.VII.11. What is the Will of God? 2 He wills His Son have everything. 3 And this He guaranteed when He created him <as> everything. 4 It is impossible that anything be lost, if what you <have> is what you <are.> 5 This is the miracle by which creation became your function, sharing it with God. 6 It is not understood apart from Him, and therefore has no meaning in this world. 7 Here does the Son of God ask not too much, but far too little. 8 He would sacrifice his own identity with everything, to find a little treasure of his own. 9 And this he cannot do without a sense of isolation, loss and loneliness. 10 This is the treasure he has sought to find. 11 And he could only be afraid of it. 12 Is fear a treasure? 13 Can uncertainty be what you want? 14 Or is it a mistake about your will, and what you really are?

T-26.VII.12. Let us consider what the error is, so it can be corrected, not protected. 2 Sin is belief attack can be projected outside the mind where the belief arose. 3 Here is the firm conviction that ideas can leave their source made real and meaningful. 4 And from this error does the world of sin and sacrifice arise. 5 This world is an attempt to prove your innocence, while cherishing attack. 6 Its failure lies in that you still feel guilty, though without understanding why. 7 Effects are seen as separate from their source, and seem to be beyond you to control or to prevent. 8 What is thus kept apart can never join.

T-26.VII.13. Cause and effect are one, not separate. 2 God wills you learn what always has been true: that He created you as part of Him, and this must still be true because ideas leave not their source. 3 Such is creation's law; that each idea the mind conceives but adds to its abundance, never takes away. 4 This is as true of what is idly wished as what is truly willed, because the mind can wish to be deceived, but cannot make it be what it is not. 5 And to believe ideas can leave their source is to invite illusions to be true, without success. 6 For never will success be possible in trying to deceive the Son of God. p556

T-26.VII.14. The miracle is possible when cause and consequence are brought together, not kept separate. 2 The healing of effect without the cause can merely shift effects to other forms. 3 And this is not release. 4 God's Son could never be content with less than full salvation and escape from guilt. 5 For otherwise he still demands that he must make some sacrifice, and thus denies that everything is his, unlimited by loss of any kind. 6 A tiny sacrifice is just the same in its effects as is the whole idea of sacrifice. 7 If loss in any form is possible, then is God's Son made incomplete and not himself. 8 Nor will he know himself, nor recognize his will. 9 He has forsworn his Father and himself, and made Them both his enemies in hate.

T-26.VII.15. Illusions serve the purpose they were made to serve. 2 And from their purpose they derive whatever meaning that they seem to have. 3 God gave to all illusions that were made another purpose that would justify a miracle whatever form they took. 4 In every miracle all healing lies, for God gave answer to them all as one. 5 And what is one to Him must be the same. 6 If you believe what is the same is different you but deceive yourself. 7 What God calls One will be forever One, not separate. 8 His Kingdom is united; thus it was created, and thus will it ever be.

T-26.VII.16. The miracle but calls your ancient Name, which you will recognize because the truth is in your memory. 2 And to this Name your brother calls for his release and yours. 3 Heaven is shining on the Son of God. 4 Deny him not, that you may be released. 5 Each instant is the Son of God reborn until he chooses not to die again. 6 In every wish to hurt he chooses death instead of what his Father wills for him. 7 Yet every instant offers life to him because his Father wills that he should live.

T-26.VII.17. In crucifixion is redemption laid, for healing is not needed where there is no pain or suffering. 2 Forgiveness is the answer to attack of any kind. 3 So is attack deprived of its effects, and hate is answered in the name of love. 4 To you to whom it has been given to save the Son of God from crucifixion and from hell and death, all glory be forever. 5 For you have power to save the Son of God because his Father willed that it be so. 6 And in your hands does all salvation lie, to be both offered and received as one.

T-26.VII.18. To use the power God has given you as He would have it used is natural. 2 It is not arrogant to be as He created you, nor to make use of what He gave to answer all His Son's mistakes and set him free. 3 But it is arrogant to lay aside the power that He gave, and choose a little senseless wish instead of what He wills. p557 4 The gift of God to you is limitless. 5 There is no circumstance it cannot answer, and no problem which is not resolved within its gracious light.

T-26.VII.19. Abide in peace, where God would have you be. 2 And be the means whereby your brother finds the peace in which your wishes are fulfilled. 3 Let us unite in bringing blessing to the world of sin and death. 4 For what can save each one of us can save us all. 5 There is no difference among the Sons of God. 6 The unity that specialness denies will save them all, for what is one can have no specialness. 7 And everything belongs to each of them. 8 No wishes lie between a brother and his own. 9 To get from one is to deprive them all. 10 And yet to bless but one gives blessing to them all as one.

T-26.VII.20. Your ancient Name belongs to everyone, as theirs to you. 2 Call on your brother's name and God will answer, for on Him you call. 3 Could He refuse to answer when He has already answered all who call on Him? 4 A miracle can make no change at all. 5 But it can make what always has been true be recognized by those who know it not; and by this little gift of truth but let to be itself, the Son of God allowed to be himself, and all creation freed to call upon the Name of God as One.

VIII. The Immediacy of Salvation

T-26.VIII.1. The one remaining problem that you have is that you see an interval between the time when you forgive, and will receive the benefits of trusting in your brother. 2 This but reflects the little you would keep between you and your brother, that you and he might be a little separate. 3 For time and space are one illusion, which takes different forms. 4 If it has been projected beyond your mind you think of it as time. 5 The nearer it is brought to where it is, the more you think of it in terms of space.

T-26.VIII.2. There is a distance you would keep apart from your brother, and this space you perceive as time because you still believe you are external to him. 2 This makes trust impossible. 3 And you cannot believe that trust would settle every problem now. 4 Thus do you think it safer to remain a little careful and a little watchful of interests perceived as separate. 5 From this perception you cannot conceive of gaining what forgiveness offers <now.> 6 The interval you think lies in between the giving and receiving of the gift seems to be one in which you sacrifice and suffer loss. p558 7 You see eventual salvation, not immediate results.

T-26.VIII.3. Salvation <is> immediate. 2 Unless you so perceive it, you will be afraid of it, believing that the risk of loss is great between the time its purpose is made yours and its effects will come to you. 3 In this form is the error still obscured that is the source of fear. 4 Salvation <would> wipe out the space you see between you still, and let you instantly become as one. 5 And it is here you fear the loss would lie. 6 Do not project this fear to time, for time is not the enemy that you perceive. 7 Time is as neutral as the body is, except in terms of what you see it for. 8 If you would keep a little space between you and your brother still, you then would want a little time in which forgiveness is withheld a little while. 9 And this but makes the interval between the time in which forgiveness is withheld from you and given seem dangerous, with terror justified.

T-26.VIII.4. Yet space between you and your brother is apparent only in the present, <now,> and cannot be perceived in future time. 2 No more can it be overlooked except within the present. 3 Future loss is not your fear. 4 But present joining is your dread. 5 Who can feel desolation except now? 6 A future cause as yet has no effects. 7 And therefore must it be that if you fear, there is a present cause. 8 And it is <this> that needs correction, not a future state.

T-26.VIII.5. The plans you make for safety all are laid within the future, where you cannot plan. 2 No purpose has been given it as yet, and what will happen has as yet no cause. 3 Who can predict effects without a cause? 4 And who could fear effects unless he thought they had been caused, and judged disastrous <now?> 5 Belief in sin arouses fear, and like its cause, is looking forward, looking back, but overlooking what is here and now. 6 Yet only here and now its cause must be, if its effects already have been judged as fearful. 7 And in overlooking this, is it protected and kept separate from healing. 8 For a miracle is <now.> 9 It stands already here, in present grace, within the only interval of time that sin and fear have overlooked, but which is all there is to time.

T-26.VIII.6. The working out of all correction takes no time at all. 2 Yet the acceptance of the working out can seem to take forever. 3 The change of purpose the Holy Spirit brought to your relationship has in it all effects that you will see. 4 They can be looked at <now.> 5 Why wait till they unfold in time and fear they may not come, although already there? p559 6 You have been told that everything brings good that comes from God. 7 And yet it seems as if this is not so. 8 Good in disaster's form is difficult to credit in advance. 9 Nor is there really sense in this idea.

T-26.VIII.7. Why should the good appear in evil's form? 2 And is it not deception if it does? 3 Its cause is here, if it appears at all. 4 Why are not its effects apparent, then? 5 Why in the future? 6 And you seek to be content with sighing, and with "reasoning" you do not understand it now, but will some day. 7 And then its meaning will be clear. 8 This is not reason, for it is unjust, and clearly hints at punishment until the time of liberation is at hand. 9 Given a change of purpose for the good, there is no reason for an interval in which disaster strikes, to be perceived as "good" some day but now in form of pain. 10 This is a sacrifice of <now,> which could not be the cost the Holy Spirit asks for what He gave without a cost at all.

T-26.VIII.8. Yet this illusion has a cause which, though untrue, must be already in your mind. 2 And this illusion is but one effect that it engenders, and one form in which its outcome is perceived. 3 This interval in time, when retribution is perceived to be the form in which the "good" appears, is but one aspect of the little space that lies between you, unforgiven still.

T-26.VIII.9. Be not content with future happiness. 2 It has no meaning, and is not your just reward. 3 For you have cause for freedom <now.> 4 What profits freedom in a prisoner's form? 5 Why should deliverance be disguised as death? 6 Delay is senseless, and the "reasoning" that would maintain effects of present cause must be delayed until a future time, is merely a denial of the fact that consequence and cause must come as one. 7 Look not to time, but to the little space between you still, to be delivered from. 8 And do not let it be disguised as time, and so preserved because its form is changed and what it is cannot be recognized. 9 The Holy Spirit's purpose now is yours. 10 Should not His happiness be yours as well?

IX. For They Have Come

T-26.IX.1. Think but how holy you must be from whom the Voice for God calls lovingly unto your brother, that you may awake in him the Voice that answers to your call! 2 And think how holy he must be when in him sleeps your own salvation, with his freedom joined! p560 3 However much you wish he be condemned, God is in him. 4 And never will you know He is in you as well while you attack His chosen home, and battle with His host. 5 Regard him gently. 6 Look with loving eyes on him who carries Christ within him, that you may behold his glory and rejoice that Heaven is not separate from you.

T-26.IX.2. Is it too much to ask a little trust for him who carries Christ to you, that you may be forgiven all your sins, and left without a single one you cherish still? 2 Forget not that a shadow held between your brother and yourself obscures the face of Christ and memory of God. 3 And would you trade Them for an ancient hate? 4 The ground whereon you stand is holy ground because of Them Who, standing there with you, have blessed it with Their innocence and peace.

T-26.IX.3. The blood of hatred fades to let the grass grow green again, and let the flowers be all white and sparkling in the summer sun. 2 What was a place of death has now become a living temple in a world of light. 3 Because of Them. 4 It is Their Presence which has lifted holiness again to take its ancient place upon an ancient throne. 5 Because of Them have miracles sprung up as grass and flowers on the barren ground that hate had scorched and rendered desolate. 6 What hate has wrought have They undone. 7 And now you stand on ground so holy Heaven leans to join with it, and make it like itself. 8 The shadow of an ancient hate has gone, and all the blight and withering have passed forever from the land where They have come.

T-26.IX.4. What is a hundred or a thousand years to Them, or tens of thousands? 2 When They come, time's purpose is fulfilled. 3 What never was passes to nothingness when They have come. 4 What hatred claimed is given up to love, and freedom lights up every living thing and lifts it into Heaven, where the lights grow ever brighter as each one comes home. 5 The incomplete is made complete again, and Heaven's joy has been increased because what is its own has been restored to it. 6 The bloodied earth is cleansed, and the insane have shed their garments of insanity to join Them on the ground whereon you stand.

T-26.IX.5. Heaven is grateful for this gift of what has been withheld so long. 2 For They have come to gather in Their Own. 3 What has been locked is opened; what was held apart from light is given up, that light may shine on it and leave no space nor distance lingering between the light of Heaven and the world. p561

T-26.IX.6. The holiest of all the spots on earth is where an ancient hatred has become a present love. 2 And They come quickly to the living temple, where a home for Them has been set up. 3 There is no place in Heaven holier. 4 And They have come to dwell within the temple offered Them, to be Their resting place as well as yours. 5 What hatred has released to love becomes the brightest light in Heaven's radiance. 6 And all the lights in Heaven brighter grow, in gratitude for what has been restored.

T-26.IX.7. Around you angels hover lovingly, to keep away all darkened thoughts of sin, and keep the light where it has entered in. 2 Your footprints lighten up the world, for where you walk forgiveness gladly goes with you. 3 No one on earth but offers thanks to one who has restored his home, and sheltered him from bitter winter and the freezing cold. 4 And shall the Lord of Heaven and His Son give less in gratitude for so much more?

T-26.IX.8. Now is the temple of the living God rebuilt as host again to Him by Whom it was created. 2 Where He dwells, His Son dwells with Him, never separate. 3 And They give thanks that They are welcome made at last. 4 Where stood a cross stands now the risen Christ, and ancient scars are healed within His sight. 5 An ancient miracle has come to bless and to replace an ancient enmity that came to kill. 6 In gentle gratitude do God the Father and the Son return to what is Theirs, and will forever be. 7 Now is the Holy Spirit's purpose done. 8 For They have come! 9 For They have come at last!

X. The End of Injustice

T-26.X.1. What, then, remains to be undone for you to realize Their Presence? 2 Only this; you have a differential view of when attack is justified, and when you think it is unfair and not to be allowed. 3 When you perceive it as unfair, you think that a response of anger now is just. 4 And thus you see what is the same as different. 5 Confusion is not limited. 6 If it occurs at all it will be total. 7 And its presence, in whatever form, will hide Their Presence. 8 They are known with clarity or not at all. 9 Confused perception will block knowledge. 10 It is not a question of the size of the confusion, or how much it interferes. 11 Its simple presence shuts the door to Theirs, and keeps Them there unknown. p562

T-26.X.2. What does it mean if you perceive attack in certain forms to be unfair to you? 2 It means that there must be some forms in which you think it fair. 3 For otherwise, how could some be evaluated as unfair? 4 Some, then, are given meaning and perceived as sensible. 5 And only some are seen as meaningless. 6 And this denies the fact that <all> are senseless, equally without a cause or consequence, and cannot have effects of any kind. 7 Their Presence is obscured by any veil that stands between Their shining innocence, and your awareness that it is your own and equally belongs to every living thing along with you. 8 God limits not. 9 And what is limited cannot be Heaven. 10 So it must be hell.

T-26.X.3. Unfairness and attack are one mistake, so firmly joined that where one is perceived the other must be seen. 2 You cannot be unfairly treated. 3 The belief you are is but another form of the idea you are deprived by someone not yourself. 4 Projection of the cause of sacrifice is at the root of everything perceived to be unfair and not your just deserts. 5 Yet it is you who ask this of yourself, in deep injustice to the Son of God. 6 You have no enemy except yourself, and you are enemy indeed to him because you do not know him <as> yourself. 7 What could be more unjust than that he be deprived of what he is, denied the right to be himself, and asked to sacrifice his Father's Love and yours as not his due?

T-26.X.4. Beware of the temptation to perceive yourself unfairly treated. 2 In this view, you seek to find an innocence that is not Theirs but yours alone, and at the cost of someone else's guilt. 3 Can innocence be purchased by the giving of your guilt to someone else? 4 And <is> it innocence that your attack on him attempts to get? 5 Is it not retribution for your own attack upon the Son of God you seek? 6 Is it not safer to believe that you are innocent of this, and victimized despite your innocence? 7 Whatever way the game of guilt is played, there must be loss. 8 Someone must lose his innocence that someone else can take it from him, making it his own.

T-26.X.5. You think your brother is unfair to you because you think that one must be unfair to make the other innocent. 2 And in this game do you perceive one purpose for your whole relationship. 3 And this you seek to add unto the purpose given it. 4 The Holy Spirit's purpose is to let the Presence of your holy Guests be known to you. 5 And to this purpose nothing can be added, for the world is purposeless except for this. 6 To add or take away from this one goal is but to take away all purpose from the world and from yourself. p563 7 And each unfairness that the world appears to lay upon you, you have laid on it by rendering it purposeless, without the function that the Holy Spirit sees. 8 And simple justice has been thus denied to every living thing upon the earth.

T-26.X.6. What this injustice does to you who judge unfairly, and who see as you have judged, you cannot calculate. 2 The world grows dim and threatening, not a trace of all the happy sparkle that salvation brings can you perceive to lighten up your way. 3 And so you see yourself deprived of light, abandoned to the dark, unfairly left without a purpose in a futile world. 4 The world is fair because the Holy Spirit has brought injustice to the light within, and there has all unfairness been resolved and been replaced with justice and with love. 5 If you perceive injustice anywhere, you need but say:

6 By this do I deny the Presence of the Father and the Son.

7 And I would rather know of Them than see injustice, which Their Presence shines away. p564

Chapter 27.


I. The Picture of Crucifixion

T-27.I.1. The wish to be unfairly treated is a compromise attempt that would combine attack and innocence. 2 Who can combine the wholly incompatible, and make a unity of what can never join? 3 Walk you the gentle way, and you will fear no evil and no shadows in the night. 4 But place no terror symbols on your path, or you will weave a crown of thorns from which your brother and yourself will not escape. 5 You cannot crucify yourself alone. 6 And if you are unfairly treated, he must suffer the unfairness that you see. 7 You cannot sacrifice yourself alone. 8 For sacrifice is total. 9 If it could occur at all it would entail the whole of God's creation, and the Father with the sacrifice of His beloved Son.

T-27.I.2. In your release from sacrifice is his made manifest, and shown to be his own. 2 But every pain you suffer do you see as proof that he is guilty of attack. 3 Thus would you make yourself to be the sign that he has lost his innocence, and need but look on you to realize that he has been condemned. 4 And what to you has been unfair will come to him in righteousness. 5 The unjust vengeance that you suffer now belongs to him, and when it rests on him are you set free. 6 Wish not to make yourself a living symbol of his guilt, for you will not escape the death you made for him. 7 But in his innocence you find your own.

T-27.I.3. Whenever you consent to suffer pain, to be deprived, unfairly treated or in need of anything, you but accuse your brother of attack upon God's Son. 2 You hold a picture of your crucifixion before his eyes, that he may see his sins are writ in Heaven in your blood and death, and go before him, closing off the gate and damning him to hell. 3 Yet this is writ in hell and not in Heaven, where you are beyond attack and prove his innocence. 4 The picture of yourself you offer him you show yourself, and give it all your faith. 5 The Holy Spirit offers you, to give to him, a picture of yourself in which there is no pain and no reproach at all. 6 And what was martyred to his guilt becomes the perfect witness to his innocence.

T-27.I.4. The power of witness is beyond belief because it brings conviction in its wake. p565 2 The witness is believed because he points beyond himself to what he represents. 3 A sick and suffering you but represents your brother's guilt; the witness that you send lest he forget the injuries he gave, from which you swear he never will escape. 4 This sick and sorry picture <you> accept, if only it can serve to punish him. 5 The sick are merciless to everyone, and in contagion do they seek to kill. 6 Death seems an easy price, if they can say, "Behold me, brother, at your hand I die." 7 For sickness is the witness to his guilt, and death would prove his errors must be sins. 8 Sickness is but a "little" death; a form of vengeance not yet total. 9 Yet it speaks with certainty for what it represents. 10 The bleak and bitter picture you have sent your brother <you> have looked upon in grief. 11 And everything that it has shown to him have you believed, because it witnessed to the guilt in him which you perceived and loved.

T-27.I.5. Now in the hands made gentle by His touch, the Holy Spirit lays a picture of a different you. 2 It is a picture of a body still, for what you really are cannot be seen nor pictured. 3 Yet this one has not been used for purpose of attack, and therefore never suffered pain at all. 4 It witnesses to the eternal truth that you cannot be hurt, and points beyond itself to both your innocence and his. 5 Show this unto your brother, who will see that every scar is healed, and every tear is wiped away in laughter and in love. 6 And he will look on his forgiveness there, and with healed eyes will look beyond it to the innocence that he beholds in you. 7 Here is the proof that he has never sinned; that nothing which his madness bid him do was ever done, or ever had effects of any kind. 8 That no reproach he laid upon his heart was ever justified, and no attack can ever touch him with the poisoned and relentless sting of fear.

T-27.I.6. Attest his innocence and not his guilt. 2 Your healing is his comfort and his health because it proves illusions are not true. 3 It is not will for life but wish for death that is the motivation for this world. 4 Its only purpose is to prove guilt real. 5 No worldly thought or act or feeling has a motivation other than this one. 6 These are the witnesses that are called forth to be believed, and lend conviction to the system they speak for and represent. 7 And each has many voices, speaking to your brother and yourself in different tongues. 8 And yet to both the message is the same. 9 Adornment of the body seeks to show how lovely are the witnesses for guilt. 10 Concerns about the body demonstrate how frail and vulnerable is your life; how easily destroyed is what you love. p566 11 Depression speaks of death, and vanity of real concern with anything at all.

T-27.I.7. The strongest witness to futility, that bolsters all the rest and helps them paint the picture in which sin is justified, is sickness in whatever form it takes. 2 The sick have reason for each one of their unnatural desires and strange needs. 3 For who could live a life so soon cut short and not esteem the worth of passing joys? 4 What pleasures could there be that will endure? 5 Are not the frail entitled to believe that every stolen scrap of pleasure is their righteous payment for their little lives? 6 Their death will pay the price for all of them, if they enjoy their benefits or not. 7 The end of life must come, whatever way that life be spent. 8 And so take pleasure in the quickly passing and ephemeral.

T-27.I.8. These are not sins, but witnesses unto the strange belief that sin and death are real, and innocence and sin will end alike within the termination of the grave. 2 If this were true, there would be reason to remain content to seek for passing joys and cherish little pleasures where you can. 3 Yet in this picture is the body not perceived as neutral and without a goal inherent in itself. 4 For it becomes the symbol of reproach, the sign of guilt whose consequences still are there to see, so that the cause can never be denied.

T-27.I.9. Your function is to show your brother sin can have no cause. 2 How futile must it be to see yourself a picture of the proof that what your function is can never be! 3 The Holy Spirit's picture changes not the body into something it is not. 4 It only takes away from it all signs of accusation and of blamefulness. 5 Pictured without a purpose, it is seen as neither sick nor well, nor bad nor good. 6 No grounds are offered that it may be judged in any way at all. 7 It has no life, but neither is it dead. 8 It stands apart from all experience of love or fear. 9 For now it witnesses to nothing yet, its purpose being open, and the mind made free again to choose what it is for. 10 Now is it not condemned, but waiting for a purpose to be given, that it may fulfill the function that it will receive.

T-27.I.10. Into this empty space, from which the goal of sin has been removed, is Heaven free to be remembered. 2 Here its peace can come, and perfect healing take the place of death. 3 The body can become a sign of life, a promise of redemption, and a breath of immortality to those grown sick of breathing in the fetid scent of death. p567 4 Let it have healing as its purpose. 5 Then will it send forth the message it received, and by its health and loveliness proclaim the truth and value that it represents. 6 Let it receive the power to represent an endless life, forever unattacked. 7 And to your brother let its message be, "Behold me, brother, at your hand I live."

T-27.I.11. The simple way to let this be achieved is merely this; to let the body have no purpose from the past, when you were sure you knew its purpose was to foster guilt. 2 For this insists your crippled picture is a lasting sign of what it represents. 3 This leaves no space in which a different view, another purpose, can be given it. 4 You do <not> know its purpose. 5 You but gave illusions of a purpose to a thing you made to hide your function from yourself. 6 This thing without a purpose cannot hide the function that the Holy Spirit gave. 7 Let, then, its purpose and your function both be reconciled at last and seen as one.

II. The Fear of Healing

T-27.II.1. Is healing frightening? 2 To many, yes. 3 For accusation is a bar to love, and damaged bodies are accusers. 4 They stand firmly in the way of trust and peace, proclaiming that the frail can have no trust and that the damaged have no grounds for peace. 5 Who has been injured by his brother, and could love and trust him still? 6 He has attacked and will attack again. 7 Protect him not, because your damaged body shows that <you> must be protected from him. 8 To forgive may be an act of charity, but not his due. 9 He may be pitied for his guilt, but not exonerated. 10 And if you forgive him his transgressions, you but add to all the guilt that he has really earned.

T-27.II.2. The unhealed cannot pardon. 2 For they are the witnesses that pardon is unfair. 3 They would retain the consequences of the guilt they overlook. 4 Yet no one can forgive a sin that he believes is real. 5 And what has consequences must be real, because what it has done is there to see. 6 Forgiveness is not pity, which but seeks to pardon what it thinks to be the truth. 7 Good cannot <be> returned for evil, for forgiveness does not first establish sin and then forgive it. 8 Who can say and mean, "My brother, you have injured me, and yet, because I am the better of the two, I pardon you my hurt." 9 His pardon and your hurt cannot exist together. 10 One denies the other and must make it false. p568

T-27.II.3. To witness sin and yet forgive it is a paradox that reason cannot see. 2 For it maintains what has been done to you deserves no pardon. 3 And by giving it, you grant your brother mercy but retain the proof he is not really innocent. 4 The sick remain accusers. 5 They cannot forgive their brothers and themselves as well. 6 For no one in whom true forgiveness rests can suffer. 7 He holds not the proof of sin before his brother's eyes. 8 And thus he must have overlooked it and removed it from his own. 9 Forgiveness cannot be for one and not the other. 10 Who forgives is healed. 11 And in his healing lies the proof that he has truly pardoned, and retains no trace of condemnation that he still would hold against himself or any living thing.

T-27.II.4. Forgiveness is not real unless it brings a healing to your brother and yourself. 2 You must attest his sins have no effect on you to demonstrate they are not real. 3 How else could he be guiltless? 4 And how could his innocence be justified unless his sins have no effect to warrant guilt? 5 Sins are beyond forgiveness just because they would entail effects that cannot be undone and overlooked entirely. 6 In their undoing lies the proof that they are merely errors. 7 Let yourself be healed that you may be forgiving, offering salvation to your brother and yourself.

T-27.II.5. A broken body shows the mind has not been healed. 2 A miracle of healing proves that separation is without effect. 3 What you would prove to him you will believe. 4 The power of witness comes from your belief. 5 And everything you say or do or think but testifies to what you teach to him. 6 Your body can be means to teach that it has never suffered pain because of him. 7 And in its healing can it offer him mute testimony of his innocence. 8 It is this testimony that can speak with power greater than a thousand tongues. 9 For here is his forgiveness proved to him.

T-27.II.6. A miracle can offer nothing less to him than it has given unto you. 2 So does your healing show your mind is healed, and has forgiven what he did not do. 3 And so is he convinced his innocence was never lost, and healed along with you. 4 Thus does the miracle undo all things the world attests can never be undone. 5 And hopelessness and death must disappear before the ancient clarion call of life. 6 This call has power far beyond the weak and miserable cry of death and guilt. 7 The ancient calling of the Father to His Son, and of the Son unto His Own, will yet be the last trumpet that the world will ever hear. 8 Brother, there is no death. p569 9 And this you learn when you but wish to show your brother that you had no hurt of him. 10 He thinks your blood is on his hands, and so he stands condemned. 11 Yet it is given you to show him, by your healing, that his guilt is but the fabric of a senseless dream.

T-27.II.7. How just are miracles! 2 For they bestow an equal gift of full deliverance from guilt upon your brother and yourself. 3 Your healing saves him pain as well as you, and you are healed because you wished him well. 4 This is the law the miracle obeys; that healing sees no specialness at all. 5 It does not come from pity but from love. 6 And love would prove all suffering is but a vain imagining, a foolish wish with no effects. 7 Your health is a result of your desire to see your brother with no blood upon his hands, nor guilt upon his heart made heavy with the proof of sin. 8 And what you wish is given you to see.

T-27.II.8. The "cost" of your serenity is his. 2 This is the "price" the Holy Spirit and the world interpret differently. 3 The world perceives it as a statement of the "fact" that your salvation sacrifices his. 4 The Holy Spirit knows your healing is the witness unto his, and cannot be apart from his at all. 5 As long as he consents to suffer, you will be unhealed. 6 Yet you can show him that his suffering is purposeless and wholly without cause. 7 Show him your healing, and he will consent no more to suffer. 8 For his innocence has been established in your sight and his. 9 And laughter will replace your sighs, because God's Son remembered that he <is> God's Son.

T-27.II.9. Who, then, fears healing? 2 Only those to whom their brother's sacrifice and pain are seen to represent their own serenity. 3 Their helplessness and weakness represent the grounds on which they justify his pain. 4 The constant sting of guilt he suffers serves to prove that he is slave, but they are free. 5 The constant pain they suffer demonstrates that they are free <because> they hold him bound. 6 And sickness is desired to prevent a shift of balance in the sacrifice. 7 How could the Holy Spirit be deterred an instant, even less, to reason with an argument for sickness such as this? 8 And need your healing be delayed because you pause to listen to insanity?

T-27.II.10. Correction is not your function. 2 It belongs to One Who knows of fairness, not of guilt. 3 If you assume correction's role, you lose the function of forgiveness. 4 No one can forgive until he learns correction is but to forgive, and never to accuse. 5 Alone, you cannot see they are the same, and therefore is correction not of you. p570 6 Identity and function are the same, and by your function do you know yourself. 7 And thus, if you confuse your function with the function of Another, you must be confused about yourself and who you are. 8 What is the separation but a wish to take God's function from Him and deny that it is His? 9 Yet if it is not His it is not yours, for you must lose what you would take away.

T-27.II.11. In a split mind, identity must seem to be divided. 2 Nor can anyone perceive a function unified which has conflicting purposes and different ends. 3 Correction, to a mind so split, must be a way to punish sins you think are yours in someone else. 4 And thus does he become your victim, not your brother, different from you in that he is more guilty, thus in need of your correction, as the one more innocent than he. 5 This splits his function off from yours, and gives you both a different role. 6 And so you cannot be perceived as one, and with a single function that would mean a shared identity with but one end.

T-27.II.12. Correction <you> would do must separate, because that is the function given it <by> you. 2 When you perceive correction is the same as pardon, then you also know the Holy Spirit's Mind and yours are One. 3 And so your own Identity is found. 4 Yet must He work with what is given Him, and you allow Him only half your mind. 5 And thus He represents the other half, and seems to have a different purpose from the one you cherish, and you think is yours. 6 Thus does your function seem divided, with a half in opposition to a half. 7 And these two halves appear to represent a split within a self perceived as two.

T-27.II.13. Consider how this self-perception must extend, and do not overlook the fact that every thought extends because that is its purpose, being what it really is. 2 From an idea of self as two, there comes a necessary view of function split between the two. 3 And what you would correct is only half the error, which you think is all of it. 4 Your brother's sins become the central target for correction, lest your errors and his own be seen as one. 5 Yours are mistakes, but his are sins and not the same as yours. 6 His merit punishment, while yours, in fairness, should be overlooked.

T-27.II.14. In this interpretation of correction, your own mistakes you will not even see. 2 The focus of correction has been placed outside yourself, on one who cannot be a part of you while this perception lasts. 3 What is condemned can never be returned to its accuser, who had hated it, and hates it still as symbol of his fear. 4 This is your brother, focus of your hate, unworthy to be part of you and thus outside yourself; the other half, which is denied. p571 5 And only what is left without his presence is perceived as all of you. 6 To this remaining half the Holy Spirit must represent the other half until you recognize it <is> the other half. 7 And this He does by giving you and him a function that is one, not different.

T-27.II.15. Correction is the function given both, but neither one alone. 2 And when it is fulfilled as shared, it must correct mistakes in you and him. 3 It cannot leave mistakes in one unhealed and set the other free. 4 That is divided purpose, which can not be shared, and so it cannot be the goal in which the Holy Spirit sees His Own. 5 And you can rest assured that He will not fulfill a function that He does not see and recognize as His. 6 For only thus can He keep yours preserved intact, despite Your separate views of what your function is. 7 If He upheld divided function, you were lost indeed. 8 His inability to see His goal divided and distinct for you and him, preserves yourself from the awareness of a function not your own. 9 And thus is healing given you and him.

T-27.II.16. Correction must be left to One Who knows correction and forgiveness are the same. 2 With half a mind this is not understood. 3 Leave, then, correction to the Mind that is united, functioning as one because it is not split in purpose, and conceives a single function as its only one. 4 Here is the function given it conceived to be its Own, and not apart from that its Giver keeps <because> it has been shared. 5 In His acceptance of this function lies the means whereby your mind is unified. 6 His single purpose unifies the halves of you that you perceive as separate. 7 And each forgives the other, that he may accept his other half as part of him.

III. Beyond All Symbols

T-27.III.1. Power cannot oppose. 2 For opposition would weaken it, and weakened power is a contradiction in ideas. 3 Weak strength is meaningless, and power used to weaken is employed to limit. 4 And therefore it must be limited and weak, because that is its purpose. 5 Power is unopposed, to be itself. 6 No weakness can intrude on it without changing it into something it is not. 7 To weaken is to limit, and impose an opposite that contradicts the concept that it attacks. 8 And by this does it join to the idea a something it is not, and make it unintelligible. 9 Who can understand a double concept, such as "weakened power" or "hateful love"? p572

T-27.III.2. You have decided that your brother is a symbol for a "hateful love," a "weakened power," and above all, a "living death." 2 And so he has no meaning to you, for he stands for what is meaningless. 3 He represents a double thought, where half is cancelled out by the remaining half. 4 Yet even this is quickly contradicted by the half it cancelled out, and so they both are gone. 5 And now he stands for nothing. 6 Symbols which but represent ideas that cannot be must stand for empty space and nothingness. 7 Yet nothingness and empty space can not be interference. 8 What can interfere with the awareness of reality is the belief that there is something there.

T-27.III.3. The picture of your brother that you see means nothing. 2 There is nothing to attack or to deny; to love or hate, or to endow with power or to see as weak. 3 The picture has been wholly cancelled out, because it symbolized a contradiction that cancelled out the thought it represents. 4 And thus the picture has no cause at all. 5 Who can perceive effect without a cause? 6 What can the causeless be but nothingness? 7 The picture of your brother that you see is wholly absent and has never been. 8 Let, then, the empty space it occupies be recognized as vacant, and the time devoted to its seeing be perceived as idly spent, a time unoccupied.

T-27.III.4. An empty space that is not seen as filled, an unused interval of time not seen as spent and fully occupied, become a silent invitation to the truth to enter, and to make itself at home. 2 No preparation can be made that would enhance the invitation's real appeal. 3 For what you leave as vacant God will fill, and where He is there must the truth abide. 4 Unweakened power, with no opposite, is what creation is. 5 For this there are no symbols. 6 Nothing points beyond the truth, for what can stand for more than everything? 7 Yet true undoing must be kind. 8 And so the first replacement for your picture is another picture of another kind.

T-27.III.5. As nothingness cannot be pictured, so there is no symbol for totality. 2 Reality is ultimately known without a form, unpictured and unseen. 3 Forgiveness is not yet a power known as wholly free of limits. 4 Yet it sets no limits you have chosen to impose. 5 Forgiveness is the means by which the truth is represented temporarily. 6 It lets the Holy Spirit make exchange of pictures possible, until the time when aids are meaningless and learning done. 7 No learning aid has use that can extend beyond the goal of learning. p573 8 When its aim has been accomplished it is functionless. 9 Yet in the learning interval it has a use that now you fear, but yet will love.

T-27.III.6. The picture of your brother given you to occupy the space so lately left unoccupied and vacant will not need defense of any kind. 2 For you will give it overwhelming preference. 3 Nor delay an instant in deciding that it is the only one you want. 4 It does not stand for double concepts. 5 Though it is but half the picture and is incomplete, within itself it is the same. 6 The other half of what it represents remains unknown, but is not cancelled out. 7 And thus is God left free to take the final step Himself. 8 For this you need no pictures and no learning aids. 9 And what will ultimately take the place of every learning aid will merely <be.>

T-27.III.7. Forgiveness vanishes and symbols fade, and nothing that the eyes have ever seen or ears have heard remains to be perceived. 2 A power wholly limitless has come, not to destroy, but to receive its own. 3 There is no choice of function anywhere. 4 The choice you fear to lose you never had. 5 Yet only this appears to interfere with power unlimited and single thoughts, complete and happy, without opposite. 6 You do not know the peace of power that opposes nothing. 7 Yet no other kind can be at all. 8 Give welcome to the power beyond forgiveness, and beyond the world of symbols and of limitations. 9 He would merely be, and so He merely is.

IV. The Quiet Answer

T-27.IV.1. In quietness are all things answered, and is every problem quietly resolved. 2 In conflict there can be no answer and no resolution, for its purpose is to make no resolution possible, and to ensure no answer will be plain. 3 A problem set in conflict has no answer, for it is seen in different ways. 4 And what would be an answer from one point of view is not an answer in another light. 5 You <are> in conflict. 6 Thus it must be clear you cannot answer anything at all, for conflict has no limited effects. 7 Yet if God gave an answer there must be a way in which your problems are resolved, for what He wills already has been done.

T-27.IV.2. Thus it must be that time is not involved and every problem can be answered <now.> 2 Yet it must also be that, in your state of mind, solution is impossible. 3 Therefore, God must have given you a way of reaching to another state of mind in which the answer is already there. p574 4 Such is the holy instant. 5 It is here that all your problems should be brought and left. 6 Here they belong, for here their answer is. 7 And where its answer is, a problem must be simple and be easily resolved. 8 It must be pointless to attempt to solve a problem where the answer cannot be. 9 Yet just as surely it must be resolved, if it is brought to where the answer is.

T-27.IV.3. Attempt to solve no problems but within the holy instant's surety. 2 For there the problem <will> be answered and resolved. 3 Outside there will be no solution, for there is no answer there that could be found. 4 Nowhere outside a single, simple question is ever asked. 5 The world can only ask a double question. 6 One with many answers can have no answers. 7 None of them will do. 8 It does not ask a question to be answered, but only to restate its point of view.

T-27.IV.4. All questions asked within this world are but a way of looking, not a question asked. 2 A question asked in hate cannot be answered, because it is an answer in itself. 3 A double question asks and answers, both attesting the same thing in different form. 4 The world asks but one question. 5 It is this: "Of these illusions, which of them <is> true? 6 Which ones establish peace and offer joy? 7 And which can bring escape from all the pain of which this world is made?" 8 Whatever form the question takes, its purpose is the same. 9 It asks but to establish sin is real, and answers in the form of preference. 10 "Which sin do you prefer? 11 That is the one that you should choose. 12 The others are not true. 13 What can the body get that you would want the most of all? 14 It is your servant and also your friend. 15 But tell it what you want, and it will serve you lovingly and well." 16 And this is not a question, for it tells you what you want and where to go for it. 17 It leaves no room to question its beliefs, except that what it states takes question's form.

T-27.IV.5. A pseudo-question has no answer. 2 It dictates the answer even as it asks. 3 Thus is all questioning within the world a form of propaganda for itself. 4 Just as the body's witnesses are but the senses from within itself, so are the answers to the questions of the world contained within the questions that are asked. 5 Where answers represent the questions, they add nothing new and nothing has been learned. 6 An honest question is a learning tool that asks for something that you do not know. 7 It does not set conditions for response, but merely asks what the response should be. p575 8 But no one in a conflict state is free to ask this question, for he does not <want> an honest answer where the conflict ends.

T-27.IV.6. Only within the holy instant can an honest question honestly be asked. 2 And from the meaning of the question does the meaningfulness of the answer come. 3 Here is it possible to separate your wishes from the answer, so it can be given you and also be received. 4 The answer is provided everywhere. 5 Yet it is only here it can be heard. 6 An honest answer asks no sacrifice because it answers questions truly asked. 7 The questions of the world but ask of whom is sacrifice demanded, asking not if sacrifice is meaningful at all. 8 And so, unless the answer tells "of whom," it will remain unrecognized, unheard, and thus the question is preserved intact because it gave the answer to itself. 9 The holy instant is the interval in which the mind is still enough to hear an answer that is not entailed within the question asked. 10 It offers something new and different from the question. 11 How could it be answered if it but repeats itself?

T-27.IV.7. Therefore, attempt to solve no problems in a world from which the answer has been barred. 2 But bring the problem to the only place that holds the answer lovingly for you. 3 Here are the answers that will solve your problems because they stand apart from them, and see what can be answered; what the question <is.> 4 Within the world the answers merely raise another question, though they leave the first unanswered. 5 In the holy instant, you can bring the question to the answer, and receive the answer that was made for you.

V. The Healing Example

T-27.V.1. The only way to heal is to be healed. 2 The miracle extends without your help, but you are needed that it can begin. 3 Accept the miracle of healing, and it will go forth because of what it is. 4 It is its nature to extend itself the instant it is born. 5 And it is born the instant it is offered and received. 6 No one can ask another to be healed. 7 But he can let <himself> be healed, and thus offer the other what he has received. 8 Who can bestow upon another what he does not have? 9 And who can share what he denies himself? 10 The Holy Spirit speaks to <you.> 11 He does not speak to someone else. 12 Yet by your listening His Voice extends, because you have accepted what He says. p576

T-27.V.2. Health is the witness unto health. 2 As long as it is unattested, it remains without conviction. 3 Only when it has been demonstrated is it proved, and must provide a witness that compels belief. 4 No one is healed through double messages. 5 If you wish only to be healed, you heal. 6 Your single purpose makes this possible. 7 But if you are afraid of healing, then it cannot come through you. 8 The only thing that is required for a healing is a lack of fear. 9 The fearful are not healed, and cannot heal. 10 This does not mean the conflict must be gone forever from your mind to heal. 11 For if it were, there were no need for healing then. 12 But it does mean, if only for an instant, you love without attack. 13 An instant is sufficient. 14 Miracles wait not on time.

T-27.V.3. The holy instant is the miracle's abiding place. 2 From there, each one is born into this world as witness to a state of mind that has transcended conflict, and has reached to peace. 3 It carries comfort from the place of peace into the battleground, and demonstrates that war has no effects. 4 For all the hurt that war has sought to bring, the broken bodies and the shattered limbs, the screaming dying and the silent dead, are gently lifted up and comforted.

T-27.V.4. There is no sadness where a miracle has come to heal. 2 And nothing more than just one instant of your love without attack is necessary that all this occur. 3 In that one instant you are healed, and in that single instant is all healing done. 4 What stands apart from you, when you accept the blessing that the holy instant brings? 5 Be not afraid of blessing, for the One Who blesses you loves all the world, and leaves nothing within the world that could be feared. 6 But if you shrink from blessing, will the world indeed seem fearful, for you have withheld its peace and comfort, leaving it to die.

T-27.V.5. Would not a world so bitterly bereft be looked on as a condemnation by the one who could have saved it, but stepped back because he was afraid of being healed? 2 The eyes of all the dying bring reproach, and suffering whispers, "What is there to fear?" 3 Consider well its question. 4 It is asked of you on your behalf. 5 A dying world asks only that you rest an instant from attack upon yourself, that it be healed.

T-27.V.6. Come to the holy instant and be healed, for nothing that is there received is left behind on your returning to the world. 2 And being blessed you will bring blessing. 3 Life is given you to give the dying world. 4 And suffering eyes no longer will accuse, but shine in thanks to you who blessing gave. p577 5 The holy instant's radiance will light your eyes, and give them sight to see beyond all suffering and see Christ's face instead. 6 Healing replaces suffering. 7 Who looks on one cannot perceive the other, for they cannot both be there. 8 And what you see the world will witness, and will witness to.

T-27.V.7. Thus is your healing everything the world requires, that it may be healed. 2 It needs one lesson that has perfectly been learned. 3 And then, when you forget it, will the world remind you gently of what you have taught. 4 No reinforcement will its thanks withhold from you who let yourself be healed that it might live. 5 It will call forth its witnesses to show the face of Christ to you who brought the sight to them, by which they witnessed it. 6 The world of accusation is replaced by one in which all eyes look lovingly upon the Friend who brought them their release. 7 And happily your brother will perceive the many friends he thought were enemies.

T-27.V.8. Problems are not specific but they take specific forms, and these specific shapes make up the world. 2 And no one understands the nature of his problem. 3 If he did, it would be there no more for him to see. 4 Its very nature is that it is <not.> 5 And thus, while he perceives it he can not perceive it as it is. 6 But healing is apparent in specific instances, and generalizes to include them all. 7 This is because they really are the same, despite their different forms. 8 All learning aims at transfer, which becomes complete within two situations that are seen as one, for only common elements are there. 9 Yet this can only be attained by One Who does not see the differences you see. 10 The total transfer of your learning is not made by you. 11 But that it has been made in spite of all the differences you see, convinces you that they could not be real.

T-27.V.9. Your healing will extend, and will be brought to problems that you thought were not your own. 2 And it will also be apparent that your many different problems will be solved as any one of them has been escaped. 3 It cannot be their differences which made this possible, for learning does not jump from situations to their opposites and bring the same results. 4 All healing must proceed in lawful manner, in accord with laws that have been properly perceived but never violated. 5 Fear you not the way that you perceive them. 6 You are wrong, but there is One within you Who is right. p578

T-27.V.10. Leave, then, the transfer of your learning to the One Who really understands its laws, and Who will guarantee that they remain unviolated and unlimited. 2 Your part is merely to apply what He has taught you to yourself, and He will do the rest. 3 And it is thus the power of your learning will be proved to you by all the many different witnesses it finds. 4 Your brother first among them will be seen, but thousands stand behind him, and beyond each one of them there are a thousand more. 5 Each one may seem to have a problem that is different from the rest. 6 Yet they are solved together. 7 And their common answer shows the questions could not have been separate.

T-27.V.11. Peace be to you to whom is healing offered. 2 And you will learn that peace is given you when you accept the healing for yourself. 3 Its total value need not be appraised by you to let you understand that you have benefited from it. 4 What occurred within the instant that love entered in without attack will stay with you forever. 5 Your healing will be one of its effects, as will your brother's. 6 Everywhere you go, will you behold its multiplied effects. 7 Yet all the witnesses that you behold will be far less than all there really are. 8 Infinity cannot be understood by merely counting up its separate parts. 9 God thanks you for your healing, for He knows it is a gift of love unto His Son, and therefore is it given unto Him.

VI. The Witnesses to Sin

T-27.VI.1. Pain demonstrates the body must be real. 2 It is a loud, obscuring voice whose shrieks would silence what the Holy Spirit says, and keep His words from your awareness. 3 Pain compels attention, drawing it away from Him and focusing upon itself. 4 Its purpose is the same as pleasure, for they both are means to make the body real. 5 What shares a common purpose is the same. 6 This is the law of purpose, which unites all those who share in it within itself. 7 Pleasure and pain are equally unreal, because their purpose cannot be achieved. 8 Thus are they means for nothing, for they have a goal without a meaning. 9 And they share the lack of meaning which their purpose has.

T-27.VI.2. Sin shifts from pain to pleasure, and again to pain. 2 For either witness is the same, and carries but one message: "You are here, within this body, and you can be hurt. 3 You can have pleasure, too, but only at the cost of pain." p579 4 These witnesses are joined by many more. 5 Each one seems different because it has a different name, and so it seems to answer to a different sound. 6 Except for this, the witnesses of sin are all alike. 7 Call pleasure pain, and it will hurt. 8 Call pain a pleasure, and the pain behind the pleasure will be felt no more. 9 Sin's witnesses but shift from name to name, as one steps forward and another back. 10 Yet which is foremost makes no difference. 11 Sin's witnesses hear but the call of death.

T-27.VI.3. This body, purposeless within itself, holds all your memories and all your hopes. 2 You use its eyes to see, its ears to hear, and let it tell you what it is it feels. 3 <It does not know.> 4 It tells you but the names you gave to it to use, when you call forth the witnesses to its reality. 5 You cannot choose among them which are real, for any one you choose is like the rest. 6 This name or that, but nothing more, you choose. 7 You do not make a witness true because you called him by truth's name. 8 The truth is found in him if it is truth he represents. 9 And otherwise he lies, if you should call him by the holy Name of God Himself.

T-27.VI.4. God's Witness sees no witnesses against the body. 2 Neither does He harken to the witnesses by other names that speak in other ways for its reality. 3 He knows it is not real. 4 For nothing could contain what you believe it holds within. 5 Nor could it tell a part of God Himself what it should feel and what its function is. 6 Yet must He love whatever you hold dear. 7 And for each witness to the body's death He sends a witness to your life in Him Who knows no death. 8 Each miracle He brings is witness that the body is not real. 9 Its pains and pleasures does He heal alike, for all sin's witnesses do His replace.

T-27.VI.5. The miracle makes no distinctions in the names by which sin's witnesses are called. 2 It merely proves that what they represent has no effects. 3 And this it proves because its own effects have come to take their place. 4 It matters not the name by which you called your suffering. 5 It is no longer there. 6 The One Who brings the miracle perceives them all as one, and called by name of fear. 7 As fear is witness unto death, so is the miracle the witness unto life. 8 It is a witness no one can deny, for it is the effects of life it brings. 9 The dying live, the dead arise, and pain has vanished. 10 Yet a miracle speaks not but for itself, but what it represents.

T-27.VI.6. Love, too, has symbols in a world of sin. 2 The miracle forgives because it stands for what is past forgiveness and is true. 3 How foolish and insane it is to think a miracle is bound by laws that it came solely to undo! p580 4 The laws of sin have different witnesses with different strengths. 5 And they attest to different sufferings. 6 Yet to the One Who sends forth miracles to bless the world, a tiny stab of pain, a little worldly pleasure, and the throes of death itself are but a single sound; a call for healing, and a plaintive cry for help within a world of misery. 7 It is their sameness that the miracle attests. 8 It is their sameness that it proves. 9 The laws that call them different are dissolved, and shown as powerless. 10 The purpose of a miracle is to accomplish this. 11 And God Himself has guaranteed the strength of miracles for what they witness to.

T-27.VI.7. Be you then witness to the miracle, and not the laws of sin. 2 There is no need to suffer any more. 3 But there <is> need that you be healed, because the suffering and sorrow of the world have made it deaf to its salvation and deliverance.

T-27.VI.8. The resurrection of the world awaits your healing and your happiness, that you may demonstrate the healing of the world. 2 The holy instant will replace all sin if you but carry its effects with you. 3 And no one will elect to suffer more. 4 What better function could you serve than this? 5 Be healed that you may heal, and suffer not the laws of sin to be applied to you. 6 And truth will be revealed to you who chose to let love's symbols take the place of sin.

VII. The Dreamer of the Dream

T-27.VII.1. Suffering is an emphasis upon all that the world has done to injure you. 2 Here is the world's demented version of salvation clearly shown. 3 Like to a dream of punishment, in which the dreamer is unconscious of what brought on the attack against himself, he sees himself attacked unjustly and by something not himself. 4 He is the victim of this "something else," a thing outside himself, for which he has no reason to be held responsible. 5 He must be innocent because he knows not what he does, but what is done to him. 6 Yet is his own attack upon himself apparent still, for it is he who bears the suffering. 7 And he cannot escape because its source is seen outside himself.

T-27.VII.2. Now you are being shown you <can> escape. 2 All that is needed is you look upon the problem as it is, and not the way that you have set it up. 3 How could there be another way to solve a problem that is very simple, but has been obscured by heavy clouds of complication, which were made to keep the problem unresolved? p581 4 Without the clouds the problem will emerge in all its primitive simplicity. 5 The choice will not be difficult, because the problem is absurd when clearly seen. 6 No one has difficulty making up his mind to let a simple problem be resolved if it is seen as hurting him, and also very easily removed.

T-27.VII.3. The "reasoning" by which the world is made, on which it rests, by which it is maintained, is simply this: "<You> are the cause of what I do. 2 Your presence justifies my wrath, and you exist and think apart from me. 3 While you attack I must be innocent. 4 And what I suffer from is your attack." 5 No one who looks upon this "reasoning" exactly as it is could fail to see it does not follow and it makes no sense. 6 Yet it seems sensible, because it looks as if the world were hurting you. 7 And so it seems as if there is no need to go beyond the obvious in terms of cause.

T-27.VII.4. There is indeed a need. 2 The world's escape from condemnation is a need which those within the world are joined in sharing. 3 Yet they do not recognize their common need. 4 For each one thinks that if he does his part, the condemnation of the world will rest on him. 5 And it is this that he perceives to <be> his part in its deliverance. 6 Vengeance must have a focus. 7 Otherwise is the avenger's knife in his own hand, and pointed to himself. 8 And he must see it in another's hand, if he would be a victim of attack he did not choose. 9 And thus he suffers from the wounds a knife he does not hold has made upon himself.

T-27.VII.5. This is the purpose of the world he sees. 2 And looked at thus, the world provides the means by which this purpose seems to be fulfilled. 3 The means attest the purpose, but are not themselves a cause. 4 Nor will the cause be changed by seeing it apart from its effects. 5 The cause produces the effects, which then bear witness to the cause, and not themselves. 6 Look, then, beyond effects. 7 It is not here the cause of suffering and sin must lie. 8 And dwell not on the suffering and sin, for they are but reflections of their cause.

T-27.VII.6. The part you play in salvaging the world from condemnation is your own escape. 2 Forget not that the witness to the world of evil cannot speak except for what has seen a need for evil in the world. 3 And this is where your guilt was first beheld. 4 In separation from your brother was the first attack upon yourself begun. 5 And it is this the world bears witness to. 6 Seek not another cause, nor look among the mighty legions of its witnesses for its undoing. p582 7 They support its claim on your allegiance. 8 What conceals the truth is not where you should look to <find> the truth.

T-27.VII.7. The witnesses to sin all stand within one little space. 2 And it is here you find the cause of your perspective on the world. 3 Once you were unaware of what the cause of everything the world appeared to thrust upon you, uninvited and unasked, must really be. 4 Of one thing you were sure: Of all the many causes you perceived as bringing pain and suffering to you, your guilt was not among them. 5 Nor did you in any way request them for yourself. 6 This is how all illusions came about. 7 The one who makes them does not see himself as making them, and their reality does not depend on him. 8 Whatever cause they have is something quite apart from him, and what he sees is separate from his mind. 9 He cannot doubt his dreams' reality, because he does not see the part he plays in making them and making them seem real.

T-27.VII.8. No one can waken from a dream the world is dreaming for him. 2 He becomes a part of someone else's dream. 3 He cannot choose to waken from a dream he did not make. 4 Helpless he stands, a victim to a dream conceived and cherished by a separate mind. 5 Careless indeed of him this mind must be, as thoughtless of his peace and happiness as is the weather or the time of day. 6 It loves him not, but casts him as it will in any role that satisfies its dream. 7 So little is his worth that he is but a dancing shadow, leaping up and down according to a senseless plot conceived within the idle dreaming of the world.

T-27.VII.9. This is the only picture you can see; the one alternative that you can choose, the other possibility of cause, if you be not the dreamer of your dreams. 2 And this is what you choose if you deny the cause of suffering is in your mind. 3 Be glad indeed it is, for thus are you the one decider of your destiny in time. 4 The choice is yours to make between a sleeping death and dreams of evil or a happy wakening and joy of life.

T-27.VII.10. What could you choose between but life or death, waking or sleeping, peace or war, your dreams or your reality? 2 There is a risk of thinking death is peace, because the world equates the body with the Self which God created. 3 Yet a thing can never be its opposite. 4 And death is opposite to peace, because it is the opposite of life. 5 And life is peace. 6 Awaken and forget all thoughts of death, and you will find you have the peace of God. 7 Yet if the choice is really given you, then you must see the causes of the things you choose between exactly as they are and where they are. p583

T-27.VII.11. What choices can be made between two states, but one of which is clearly recognized? 2 Who could be free to choose between effects, when only one is seen as up to him? 3 An honest choice could never be perceived as one in which the choice is split between a tiny you and an enormous world, with different dreams about the truth in you. 4 The gap between reality and dreams lies not between the dreaming of the world and what you dream in secret. 5 They are one. 6 The dreaming of the world is but a part of your own dream you gave away, and saw as if it were its start and ending, both. 7 Yet was it started by your secret dream, which you do not perceive although it caused the part you see and do not doubt is real. 8 How could you doubt it while you lie asleep, and dream in secret that its cause is real?

T-27.VII.12. A brother separated from yourself, an ancient enemy, a murderer who stalks you in the night and plots your death, yet plans that it be lingering and slow; of this you dream. 2 Yet underneath this dream is yet another, in which you become the murderer, the secret enemy, the scavenger and the destroyer of your brother and the world alike. 3 Here is the cause of suffering, the space between your little dreams and your reality. 4 The little gap you do not even see, the birthplace of illusions and of fear, the time of terror and of ancient hate, the instant of disaster, all are here. 5 Here is the cause of unreality. 6 And it is here that it will be undone.

T-27.VII.13. <You> are the dreamer of the world of dreams. 2 No other cause it has, nor ever will. 3 Nothing more fearful than an idle dream has terrified God's Son, and made him think that he has lost his innocence, denied his Father, and made war upon himself. 4 So fearful is the dream, so seeming real, he could not waken to reality without the sweat of terror and a scream of mortal fear, unless a gentler dream preceded his awaking, and allowed his calmer mind to welcome, not to fear, the Voice that calls with love to waken him; a gentler dream, in which his suffering was healed and where his brother was his friend. 5 God willed he waken gently and with joy, and gave him means to waken without fear.

T-27.VII.14. Accept the dream He gave instead of yours. 2 It is not difficult to change a dream when once the dreamer has been recognized. 3 Rest in the Holy Spirit, and allow His gentle dreams to take the place of those you dreamed in terror and in fear of death. 4 He brings forgiving dreams, in which the choice is not who is the murderer and who shall be the victim. p584 5 In the dreams He brings there is no murder and there is no death. 6 The dream of guilt is fading from your sight, although your eyes are closed. 7 A smile has come to lighten up your sleeping face. 8 The sleep is peaceful now, for these are happy dreams.

T-27.VII.15. Dream softly of your sinless brother, who unites with you in holy innocence. 2 And from this dream the Lord of Heaven will Himself awaken His beloved Son. 3 Dream of your brother's kindnesses instead of dwelling in your dreams on his mistakes. 4 Select his thoughtfulness to dream about instead of counting up the hurts he gave. 5 Forgive him his illusions, and give thanks to him for all the helpfulness he gave. 6 And do not brush aside his many gifts because he is not perfect in your dreams. 7 He represents his Father, Whom you see as offering both life and death to you.

T-27.VII.16. Brother, He gives but life. 2 Yet what you see as gifts your brother offers represent the gifts you dream your Father gives to you. 3 Let all your brother's gifts be seen in light of charity and kindness offered you. 4 And let no pain disturb your dream of deep appreciation for his gifts to you.

VIII. The "Hero" of the Dream

T-27.VIII.1. The body is the central figure in the dreaming of the world. 2 There is no dream without it, nor does it exist without the dream in which it acts as if it were a person to be seen and be believed. 3 It takes the central place in every dream, which tells the story of how it was made by other bodies, born into the world outside the body, lives a little while and dies, to be united in the dust with other bodies dying like itself. 4 In the brief time allotted it to live, it seeks for other bodies as its friends and enemies. 5 Its safety is its main concern. 6 Its comfort is its guiding rule. 7 It tries to look for pleasure, and avoid the things that would be hurtful. 8 Above all, it tries to teach itself its pains and joys are different and can be told apart.

T-27.VIII.2. The dreaming of the world takes many forms, because the body seeks in many ways to prove it is autonomous and real. 2 It puts things on itself that it has bought with little metal discs or paper strips the world proclaims as valuable and real. 3 It works to get them, doing senseless things, and tosses them away for senseless things it does not need and does not even want. 4 It hires other bodies, that they may protect it and collect more senseless things that it can call its own. p585 5 It looks about for special bodies that can share its dream. 6 Sometimes it dreams it is a conqueror of bodies weaker than itself. 7 But in some phases of the dream, it is the slave of bodies that would hurt and torture it.

T-27.VIII.3. The body's serial adventures, from the time of birth to dying are the theme of every dream the world has ever had. 2 The "hero" of this dream will never change, nor will its purpose. 3 Though the dream itself takes many forms, and seems to show a great variety of places and events wherein its "hero" finds itself, the dream has but one purpose, taught in many ways. 4 This single lesson does it try to teach again, and still again, and yet once more; that it is cause and not effect. 5 And you are its effect, and cannot be its cause.

T-27.VIII.4. Thus are you not the dreamer, but the dream. 2 And so you wander idly in and out of places and events that it contrives. 3 That this is all the body does is true, for it is but a figure in a dream. 4 But who reacts to figures in a dream unless he sees them as if they were real? 5 The instant that he sees them as they are they have no more effects on him, because he understands he gave them their effects by causing them and making them seem real.

T-27.VIII.5. How willing are you to escape effects of all the dreams the world has ever had? 2 Is it your wish to let no dream appear to be the cause of what it is you do? 3 Then let us merely look upon the dream's beginning, for the part you see is but the second part, whose cause lies in the first. 4 No one asleep and dreaming in the world remembers his attack upon himself. 5 No one believes there really was a time when he knew nothing of a body, and could never have conceived this world as real. 6 He would have seen at once that these ideas are one illusion, too ridiculous for anything but to be laughed away. 7 How serious they now appear to be! 8 And no one can remember when they would have met with laughter and with disbelief. 9 We can remember this, if we but look directly at their cause. 10 And we will see the grounds for laughter, not a cause for fear.

T-27.VIII.6. Let us return the dream he gave away unto the dreamer, who perceives the dream as separate from himself and done to him. 2 Into eternity, where all is one, there crept a tiny, mad idea, at which the Son of God remembered not to laugh. 3 In his forgetting did the thought become a serious idea, and possible of both accomplishment and real effects. p586 4 Together, we can laugh them both away, and understand that time cannot intrude upon eternity. 5 It is a joke to think that time can come to circumvent eternity, which <means> there is no time.

T-27.VIII.7. A timelessness in which is time made real; a part of God that can attack itself; a separate brother as an enemy; a mind within a body all are forms of circularity whose ending starts at its beginning, ending at its cause. 2 The world you see depicts exactly what you thought you did. 3 Except that now you think that what you did is being done to you. 4 The guilt for what you thought is being placed outside yourself, and on a guilty world that dreams your dreams and thinks your thoughts instead of you. 5 It brings its vengeance, not your own. 6 It keeps you narrowly confined within a body, which it punishes because of all the sinful things the body does within its dream. 7 You have no power to make the body stop its evil deeds because you did not make it, and cannot control its actions nor its purpose nor its fate.

T-27.VIII.8. The world but demonstrates an ancient truth; you will believe that others do to you exactly what you think you did to them. 2 But once deluded into blaming them you will not see the cause of what they do, because you <want> the guilt to rest on them. 3 How childish is the petulant device to keep your innocence by pushing guilt outside yourself, but never letting go! 4 It is not easy to perceive the jest when all around you do your eyes behold its heavy consequences, but without their trifling cause. 5 Without the cause do its effects seem serious and sad indeed. 6 Yet they but follow. 7 And it is their cause that follows nothing and is but a jest.

T-27.VIII.9. In gentle laughter does the Holy Spirit perceive the cause, and looks not to effects. 2 How else could He correct your error, who have overlooked the cause entirely? 3 He bids you bring each terrible effect to Him that you may look together on its foolish cause and laugh with Him a while. 4 <You> judge effects, but <He> has judged their cause. 5 And by His judgment are effects removed. 6 Perhaps you come in tears. 7 But hear Him say, "My brother, holy Son of God, behold your idle dream, in which this could occur." 8 And you will leave the holy instant with your laughter and your brother's joined with His.

T-27.VIII.10. The secret of salvation is but this: that you are doing this unto yourself. 2 No matter what the form of the attack, this still is true. 3 Whoever takes the role of enemy and of attacker, still is this the truth. p587 4 Whatever seems to be the cause of any pain and suffering you feel, this is still true. 5 For you would not react at all to figures in a dream you knew that you were dreaming. 6 Let them be as hateful and as vicious as they may, they could have no effect on you unless you failed to recognize it is your dream.

T-27.VIII.11. This single lesson learned will set you free from suffering, whatever form it takes. 2 The Holy Spirit will repeat this one inclusive lesson of deliverance until it has been learned, regardless of the form of suffering that brings you pain. 3 Whatever hurt you bring to Him He will make answer with this very simple truth. 4 For this one answer takes away the cause of every form of sorrow and of pain. 5 The form affects His answer not at all, for He would teach you but the single cause of all of them, no matter what their form. 6 And you will understand that miracles reflect the simple statement, "<I> have done this thing, and it is this I would undo."

T-27.VIII.12. Bring, then, all forms of suffering to Him Who knows that every one is like the rest. 2 He sees no differences where none exists, and He will teach you how each one is caused. 3 None has a different cause from all the rest, and all of them are easily undone by but a single lesson truly learned. 4 Salvation is a secret you have kept but from yourself. 5 The universe proclaims it so. 6 Yet to its witnesses you pay no heed at all. 7 For they attest the thing you do not want to know. 8 They seem to keep it secret from you. 9 Yet you need but learn you chose but not to listen, not to see.

T-27.VIII.13. How differently will you perceive the world when this is recognized! 2 When you forgive the world your guilt, you will be free of it. 3 Its innocence does not demand your guilt, nor does your guiltlessness rest on its sins. 4 This is the obvious; a secret kept from no one but yourself. 5 And it is this that has maintained you separate from the world, and kept your brother separate from you. 6 Now need you but to learn that both of you are innocent or guilty. 7 The one thing that is impossible is that you be unlike each other; that they both be true. 8 This is the only secret yet to learn. 9 And it will be no secret you are healed. p588

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