Teachings of Christ Mind

Library of Christ Mind Teachings
A Course Of Love

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19.1 Those of you who are the forerunners of the way of Mary may have felt confusion over your sense of calling. You know you are called to something, and something important, but it does not have a form within your mind and so you see not how it can become manifest in the world. In other words, you know not what to do. You perhaps see no “specific” accomplishment in your future, but see instead a way of living as the ultimate accomplishment. You see living as who you are in the world as the accomplishment that is needed from you and yet at times you compare yourselves to those who are able to live as who they are in the world and accomplish certain functions within the world. You perhaps feel function-less and purposeless at times, while at other times, you feel as if you are being exactly as you are meant to be.

19.2 The key here is discernment between true contentment and denial. Although this is overly simplified, you might think of this as the artist being content in creating art, the musician in creating music, the healer in creating health. Those of the way of Mary are content with a way of living. Yet everyone has a function to fulfill in creation of the new world. Only those who express themselves are truly content.

19.3 You can see right away, however, that if the artist, musician, or healer were content only in their expression of their specific gifts, their contentment would not be complete. Neither would it be complete without that expression.

19.4 Being content is being fulfilled by the way in which you express who you are—by the way you express your content—your wholeness. Those who use their gifts to create the truth they see are those who in “doing” find their way to true contentment and true creation. They become who they are to be through their acts of creation. Those called to the way of Mary are called to be what they want to see reflected in the world and to the realization that this reflection is the new way of creation. In their being they become what they want to create.

19.5 The ultimate accomplishment is living as who you are within the world. But in what kind of world? This is the catch that causes feelings of purposelessness in those who are content to live as who they are within the world. Until they realize the power of reflection, they wonder why they, unlike their brothers and sisters called to “do,” do not have a specific part to play in establishing the world in which all are able to be content with who they are.

19.6 The answer lies in the simple statement of as within, so without. By living as who you are in the world, you create change in the world. You create change in the world through relationship. All live and create in relationship. Those called to the way of Mary, however, are called to the creation and anchoring of the new relationship in the new world. Their relationship of union, upon which their contentment is based, is the birthplace, the womb of the new. Their expression is expression of this union.

19.7 To be called to a specific function that creates change is really to be called to a function of preparing one or many for the change that must occur within. The function of those called to the way of Jesus is to call others to the new through means so widespread, varied, and remarkable that they cannot be ignored.

19.8 Just as Jesus would not have been literally birthed without Mary, the way of Mary cannot be reborn without the way of Jesus. Both ways arose from Christ-consciousness as demonstrations of ways. Those who have thought of Mary as an intermediary are as inaccurate in this belief as are those who thought of Jesus in such a way. Neither demonstrated intermediary functions but demonstrated direct union with God. Each demonstrated the creative aspect of that function in different ways. But the function remained one of direct union with God. This is quite literally the function of all in this new time. When we speak of functions unique to each, we speak of expressions of this one ultimate function. Together, the way of Mary and the way of Jesus demonstrate the truth of as within, so without and the relationship between the inner and outer world.

19.9 The way of Mary is not a place or state of non-interaction however. This is not the state or place of the monks, nuns, or the contemplatives of old. It is not solitary nor isolated, nor confined to a specific community. It is a way of existence in which relationship is paramount. It is not listening to a calling to “do” but a calling to “become.”

19.10 All are called to become, but some must “do” in order to “become.” Those called to the way of Mary are not required to do in the sense of fulfilling a specific function that will become manifest in the world, but are required to do in the sense of receiving, sharing, and being what they are asked to become. This is an act of incarnation, and is a new pattern, a pattern of what can be imagined being made real, not through doing, but through the creative act of incarnating in union with spirit. It corresponds with the end of the way of Jesus in that the way of incarnation is the way of miracles. It corresponds with the end of the way of Jesus in that an example is provided. It differs only in that the example is not an example of an individuated life but an example of the union and relationship that is all life.

19.11 This is not to say that those called to the way of Jesus will find acclaim and those called to the way of Mary will find obscurity. Many called to the way of Mary will “do” much that is greatly desired in the world but what they do will be a byproduct of their way of being rather than a means of facilitating that way of being. Many of the way of Mary will find acclaim, yet neither acclaim nor obscurity will matter to those following these ways. Being true to the Self and the calling of the One Self is all that matters. Eventually all will follow the way of Mary and such ideas as acclaim and obscurity will be no more. But at this time of transition, both ways are needed to demonstrate the means of coming to know, which are what all true expression is about.

19.12 The fear of losing the self is still the primary fear, even among those who have never found the self. They fear losing the known to the unknown. The two ways of demonstration make the unknown known. One makes the unknown known through individuated example lives. One makes the unknown known through creation of the new so that the unknown is no longer unknown but made available to be experienced.

19.13 This availability is what is meant by the anchoring of the new. Those who, in relationship with the unknown, through unity and imagination, create the new by means other than doing, open a way previously unknown, and as all forerunners do, anchor that way within consciousness by holding open this door to creation. They, in truth, create a new pattern and begin to weave it into the web of reality, anchoring it for discovery by their brothers and sisters.

19.14 The truth of this way is not discovered through the passing on of knowledge in form but through relationship. Those following the way of Mary become mirrors of the truth they discover, reflecting the way to their brothers and sisters. This is why this is not a place or state of non-interaction but of great interaction. It is a state that facilitates knowing through relationship. This occurs through the one Self of form.

19.15 In this action of joining in union and relationship is contained the key to creation of the new. It was spoken of earlier as the act of informing and being informed, as the step beyond that of observing and being observed. It is where creation of the new can begin because it is the intent of creation, rather than the intent of the observer, that is the creative force, the animator and informer. Being joined in union and relationship allows for the channeling of creation through the one Self because the one Self is joined in union and relationship.

19.16 This is very tricky for those who reach highly individuated states and it is necessary for those of the way of Mary to support, encourage, and reflect the new to those being examples of the way of Jesus. This too is tricky for it can lead to judgment. When there is more than one way, there is always room for comparison and judgment. Thus it is realistic to see the two ways as intertwined circles existing in support and harmony with one another. As those given specific functions fulfill those functions, they move naturally to the way of Mary.

19.17 Without those pursuing the way of Jesus, those pursuing the way of Mary would have a much more difficult task. There would be little space in which to anchor the new. Those following the way of Jesus create the openness of the spacious Selves who allow for the anchors of the new to be cast and thus to ride out the many storms of this time of transition.

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