T-2.VI – The Restoration of the Altar
February 22, 2021
The opening paragraph continues the discussion of the use of defenses. When a person enters therapy, and their defenses are pointed out to them – perhaps it is blaming, denying, withdrawing – there can be a “period of real disorientation” (1:1). The therapeutic effort to move into a new space in a relationship or in our understanding of past events and relationships, without the use of defense mechanisms, can be disruptive to our psyche. Likewise, when we reinterpret our defenses and learn to use our mind in a way toward which it is already wired (toward use of defenses), this too can be disruptive. We are learning to deny errors (in our thinking) and to project the truth (from our minds toward others).
We can facilitate the Atonement (our reconciliation with God) through this change in orientation. “The reinterpretation of defenses is essential to break open the inner light” (3:1). This section extends the discussion from the last two sections of how we should perceive errors and accept Atonement, while introducing a perspective on how to perceive the body.
The chalice of Atonement is a symbol for our reconciliation with God. We discussed this in our review of Cameo 3. The cup that was passed around at the Last Supper has been reinterpreted as restoring us to wholeness and unity. We should picture this cup as sitting on “the center of the inner altar” (6:1). However, we have difficulty accepting this cup, and we try to see it as outside ourselves (2:4).
Atonement is forgiveness and we have a hard time accepting it. Jesus urges us to see appreciate the progress we have made on our forgiveness journey.
“Do not fail to appreciate, however, how remarkable your progress can be in this respect. You may perceive the chalice at first as a vessel of some sort whose purpose is uncertain but which might be a pisspot. Even then, however, you can notice that the inside is gold, while the outside, though shiny, is silver. This is a recognition of the fact that the inner part is more precious than the outside, even though both are resplendent” (2:5-8).
The sentence fragment, “might be a pisspot,” in the above quote was removed in the editing of the Complete and Annotated Edition. I believe that editing decision had more to do with the crudeness of the language, not based on the reliability of the notes. The statement serves as an honest, though stark, reminder of the ugliness and defilement we perceive inside ourselves.
Notice how the body is treated in this section, starting with the above quote. The outer part of the chalice represents the body, which is less precious, yet still resplendent. The body is referred to as a temple (4:1) not because it is holy in itself, but because of what is contained within it. This may sound un-Course-like to call the body a temple. Yet the reason that the body becomes the vehicle for carrying out our mission here. This does not mean that the body is a means for obtaining Atonement (3:4). It only means it a container for something more precision – the inner gold of the chalice, the eternal soul.
In fact, it is by perceiving the body as a temple that we correct the distortion that the body can deliver us Atonement. A comparison is made in paragraphs 4-6 between the body and church buildings. We are all familiar with magnificent churches and cathedrals, especially those in Europe. Yet the emphasis on the outer structure is inappropriate.
“The real beauty of the temple cannot be seen with the physical eye. The spiritual eye, on the other hand, cannot see the building at all, but it perceives the altar within with perfect clarity” (5:2-3).
“This is what the Bible means by the restoration of the temple. It does not mean the restoration of the building, but it does mean the opening of the altar to receive the Atonement” (6:4-5).
Therefore, we should never judge the outer form of our own or another’s body. The outer appearance is not of value by itself. Its resplendence represents its usefulness in being a container for holiness. Inner health will radiate outward to the body (temple).
In paragraph 7, the Course says that time and matter were made for the purpose of accepting Atonement. I will reserve comment on that for the next cameo essay. It is worth noting that this paragraph explains that God placed limits on our ability to miscreate. That is reassuring to me given the ecological devastation we are facing as a planet. If this world was made to help us heal the separation, it certainly makes me wonder what happens if the world is destroyed. The answer is in this paragraph: such an outcome would be procrastination. I suppose we would all wait patiently to settle into a new environment in this expansive universe, so that we can learn our forgiveness lessons under the right conditions. Dear God, I sure hope it doesn’t come to that. “Eventually, everybody begins to recognize, however dimly, that there must be a better way” (8:3). This better way is, of course, a reference to the moment of joining for Helen and Bill, which became a “perceptual turning point” (8:4).
Vacillation between physical sight and spiritual sight may be prolonged as we come to accept the latter, and this can cause acute conflict. This is another reminder that the journey we are on – this spiritual journey – is not easy. Yet we have all the reason to be encouraged to continue. We are afraid of our own defilement of the inner altar. It is worth recalling what was stated in Miracle Principle 22:
Miracles are associated with fear only because of the fallacy that darkness can hide. People believe that what they cannot see does not exist, and their physical eyes cannot see in the dark. This is a very primitive solution, and has led to a denial of the spiritual eye, which always depends on light. However, remember the biblical statement “The eyes of the Lord are in every place, beholding the evil and the good” (T-1.22.3).
When we learn to use our spiritual eye, we learn to overlook or pass over other defenses and focus on Atonement as the right response, “looking past error to the truth” (9:4).
“Because of the strength of its vision, [the spiritual eye] pulls the will into its own service and forces the mind to concur. This reestablishes the true power of the will and makes it increasingly unable to tolerate delay” (9:5-10:2).
Paragraphs 10 and 11 are describing an entirely different mode of being, a state of achievement and fulfillment that comes once we no longer vacillate between physical sight and spiritual sight. I’m reminded of the section on Trust in Manual when we learn to accept a “Power That is in [us] but not of [us]” (M-4.I.1:5). Learning to trust in this matter takes time, is often painful or acute (8:6), but it leads to a “period of achievement.” In our current section, our “sense of perfect trust” brings us the reward of “perfect comfort” because we accept ourselves as children of God, dependent on Him.
Visualization
Picture in your mind a church building, whether ancient or modern. Not a magnificent cathedral with soaring rafters and stained-glass windows. Rather imagine that it is a simple and modest structure. Imagine you stand in front of the building, and the door is cracked open. Emanating from the crack in doorway is a powerful light that radiates outward. The light is tranquil and peaceful, and you are drawn to it. You walk toward the entryway and opening the door the light is now experienced as a healing warmth.
As you stand at the back of the church, you see at the front, past the pews, is a table that is entirely empty except a cup that lie on the center of the table. The cup is silver and shines with resplendence, drawing you toward it. And so you walk toward it, feeling time stand still. This is the altar of Atonement.
Now imagine that as you approach the altar, a dear friend of yours enters from the wings of the building. This friend now stands in front of the altar waiting for you to approach. As you arrive at the foot of the altar you and your friend both kneel in front of the altar together, side by side. Your mind turns to your Creator and you have a sense of perfect trust in Him. You pray now that this warmth and light you experience in the presence of the altar stays with you when you depart. You pray that the light and warmth you experienced is carried out the door into the world you will soon occupy once again.
Now you and your friend rise together and approach the altar. You take the cup in your hands, and you turn to face your friend. Say to your friend:
Brother (or Sister), take this cup from me and drink from it. This is the cup of forgiveness and reconciliation. Neither time, nor space, nor matter stands between you and the restoration of your wholeness. God created you perfect and unchanging. Accept this blessing from me now, and in your acceptance will I, too, be restored to wholeness and my Father’s love and care.
Amen.
Suggested Practice
I will use my defenses today to defend the truth, and to break open the inner light with me, and let it shine on this world.