Social media and A Course in Miracles

Social media is like anything on earth, i. e., estimated thoughts with the content of the ego wrong mind. Online attacks locally for a Course in Miracles (ACIM) are via the many comments, quotes and other lists whereby we respond to our model a course in miracles which then becomes the approval for our response (T-12. I. 1) or our reason for posting, etc. All students have a basic confusion between form and content as well as what it means to join so let’s not sugar coat it: Social media is forms (projected content of the ego wrong mind) from joining with the wrong mind. Therefore, from the outset it is a series of attacks until we eliminate and start identifying (joining) with the right mind.

Even in the Course, we all sit around online with some sort of a digital device mindlessly doing our ego thing. Okay, some might be standing, leaning or lounging:

Sitting around and talking about the Course is different thing as doing the hard work of studying the written text and putting the principles into practice to find out what the Course means (Kenneth Wapnick, Rules for Decision).

In the same Rules, Wapnick also says, “What provides the ego its power is your having joined with it, your identification with it. inch Forms are estimated as a defense contrary to the opposite and are only with the ego wrong mind and thus they don’t matter.

Since social media is all about forms which are fragmented projections of the ego, we are then perceiving the Sonship as fragmented which are the error real. Specialness is valued as an idol placed before the Love of God and those perceived differences take care of the splitting up in the mind. Absolutely any fragmented feature we judge in another online (or anywhere) must be welcomed in all of the Sonship since we’re really One in reality. That is why attack isn’t under the radar and must be relinquished (T-7. VI. 1).

Under the radar means, “Individually separate and distinct. inch All attack in a form is the same and is meant to partition the entirety of the Sonship because it attacks (fragments) the Sonship via differences instead of sameness. Hence, we can see why Wapnick would say that it is silly to use the Course as a weapon when it’s clearly an application located in unity.

Finally, let’s add two other word symbol descriptions since these are both used throughout the Course:

Demonstrate: Clearly show the existence or truth of something giving proof or evidence.
Reminder: Something causes anyone to remember something.

Unloving Pointers

In the Course, “To teach is to demonstrate (M-in. 2) and we are always teaching, or indicating the ego or God every moment, i. e., the content mind with which we have chosen to join or identify. For contrast, the content of the ego is many estimated and different forms; and the content of the right mind is unity, sameness, i. e., Love (no projections). There are no conditions. It’s one or the other.

Our inlaws are a part of us. They are the ones who teach us who we are for our learning is because of what we have taught them (T-9. VI. 3) — the ego or God — always. As the dreamer of the dream (T-27. VII. ), our dream figures (those online with us and our brothers) are doing what we are thinking they are doing based on what we’ve taught (demonstrated). Therefore, they are innocent since it is our dream. We taught splitting up or a murderous attack thought against God and so we all demonstrate said attack in many fragmented forms. Yet if we eliminate ourselves for what we have taught (chosen) instead of approaching, we find who we are through our inlaws who are the same.

When we are posting quotes, comments or use Course language “at” another we are really approaching (unloving reminders). If we think about how “at” feels we know we believe in splitting up and differences. The requires or demands of the ego must be answered “at” a separated fragment (brother) so we continue to demonstrate our original attack thought and repress our guiltiness. Course students then go and get online with one of these many ideas of specialness and their unloving pointers which pieces the mind and maintains the splitting up (the opposite of unity) which is the problem.

From the social media platform to personal pages, online friends and groups, forms are the focus on social media. Forms do not matter. When we say they do, we will automatically demonstrate the ego and grow unloving and unkind, i. e., we harm others.

Surely periodically a reminder can be loving and helpful, but very often it is not. Again, you should always use being normal as a qualifying measure. Normal people in the presence of someone who is sick (and any mind that believes it is separate is sick), especially a friend, are kind. You don’t have to be a spiritual giant or understand stand the difference between non-duality and duality to know that if someone is sick and in pain, kindness should be told her i would see your face. As I have been thinking, when you do not look at fear or guiltiness, they will automatically be pushed down in your subconscious, and just as automatically will be project out — always. Inevitably, then you get judging and approaching other people (Kenneth Wapnick, The Healing Power of Kindness: Vol. 1, Kindle location 149, underline and parenthesis addition mine).

I wouldn’t have believed such people even existed within the so-called An application in Miracles community. Having been initiated into this community, I quickly started to consider it as a family that needed to practice the very Course it claimed to think in (Gary Renard, Your Immortal Reality, Kindle Location 466).

To say this in another way, social media is the main dream of destruction, a murderous thought against God. It is the seeking without (in forms) to avoid looking within which is the very heart of social media:

The search implies you are not whole within and fear to look upon your destruction, but prefer to seek outside yourself for what you are (T-29. VII. 4). What if you looked within and saw no sin? This “fearful” question is one the ego never asks (T-23. INTRAVENOUS. 3).

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