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All About Miracle Healing
How is healing accomplished?
Healing involves an understanding of what the illusion of sickness is for. 
Healing is impossible without this.
The Perceived Purpose of Sickness
       Healing is accomplished the instant the sufferer no longer sees any value in pain.  Who would choose suffering unless he thought it brought him something, and something of value to him?  He must think it is a small price to pay for something of greater worth.  For sickness is an election; a decision.  It is the choice of weakness, in the mistaken conviction that it is strength.  When this occurs, real strength is seen as threat and health as danger.  Sickness is a method, conceived in madness, for placing God's Son on his Father's throne.  God is seen as outside, fierce and powerful, eager to keep all power for Himself.  Only by His death can He be conquered by His Son.
       And what, in this insane conviction, does healing stand for?  It symbolizes the defeat of God's Son and the triumph of his Father over him.  It represents the ultimate defiance in a direct form which the Son of God is forced to recognize.  It stands for all that he would hide from himself to protect his "life."  If he is healed, he is responsible for his thoughts.  And if he is responsible for his thoughts, he will be killed to prove to him how weak and pitiful he is.  But if he chooses death himself, his weakness is his strength.  Now has he given himself what God would give to him, and thus entirely usurped the throne of his Creator.
The Shift in Perception
       Healing must occur in exact proportion to which the valuelessness of sickness is recognized.  One need but say, "There is no gain at all to me in this" and he is healed.  But to say this, one first must recognize certain facts.  First, it is obvious that decisions are of the mind, not of the body.  If sickness is but a faulty problem-solving approach, it is a decision.  And if it is a decision, it is the mind and not the body that makes it.  The resistance to recognizing this is enormous, because the existence of the world as you perceive it depends on the body being the decision maker.  Terms like "instincts," "reflexes" and the like represent attempts to endow the body with non-mental motivators.  Actually, such terms merely state or describe the problem.  They do not answer it.
       The acceptance of sickness as a decision of the mind, for a purpose for which it would use the body, is the basis of healing.  And this is so for healing in all forms.  A patient decides that this is so, and he recovers.  If he decides against recovery, he will not be healed.  Who is the physician?  Only the mind of the patient himself.  The outcome is what he decides that it is.  Special agents seem to be ministering to him, yet they but give form to his own choice.  He chooses them in order to bring tangible form to his desires.  And it is this they do, and nothing else.  They are not actually needed at all.  The patient could merely rise up without their aid and say, "I have no use for this."  There is no form of sickness that would not be cured at once.
       What is the single requisite for this shift in perception?  It is simply this; the recognition that sickness is of the mind, and has nothing to do with the body.  What does this recognition "cost"?  It costs the whole world you see, for the world will never again appear to rule the mind.  For with this recognition is responsibility placed where it belongs; not with the world, but on him who looks on the world and sees it as it is not.  He looks on what he chooses to see.  No more and no less.  The world does nothing to him.  He only thought it did.  Nor does he do anything to the world, because he was mistaken about what it is.  Herein is the release from guilt and sickness both, for they are one.  Yet to accept this release, the insignificance of the body must be an acceptable idea.
       With this idea is pain forever gone.  But with this idea goes also all confusion about creation.  Does not this follow of necessity?  Place cause and effect in their true sequence in one respect, and the learning will generalize and transform the world.  The transfer value of one true idea has no end or limit.  The final outcome of this lesson is the remembrance of God.  What do guilt and sickness, pain, disaster and all suffering mean now?  Having no purpose, they are gone.  And with them also go all the effects they seemed to cause.  Cause and effect but replicate creation.  Seen in their proper perspective, without distortion and without fear, they re-establish Heaven.
The Function of the Teacher of God
       If the patient must change his mind in order to be healed, what does the teacher of God do?  Can he change the patient's mind for him?  Certainly not.  For those already willing to change their minds he has no function except to rejoice with them, for they have become teachers of God with him.  He has, however, a more specific function for those who do not understand what healing is.  These patients do not realize they have chosen sickness.  On the contrary, they believe that sickness has chosen them.  Nor are they open-minded on this point.  The body tells them what to do and they obey.  They have no idea how insane this concept is.  If they even suspected it, they would be healed.  Yet they suspect nothing.  To them the separation is quite real.
       To them God's teachers come, to represent another choice which they had forgotten.  The simple presence of a teacher of God is a reminder.  His thoughts ask for the right to question what the patient has accepted as true.  As God's messengers, His teachers are the symbols of salvation.  They ask the patient for forgiveness for God's Son in his own Name.  They stand for the Alternative.  With God's Word in their minds they come in benediction, not to heal the sick but to remind them of the remedy God has already given them.  It is not their hands that heal.  It is not their voice that speaks the Word of God.  They merely give what has been given them.  Very gently they call to their brothers to turn away from death: "Behold, you Son of God, what Life can offer you.  Would you choose sickness in place of this?"
       Not once do the advanced teachers of God consider the forms of sickness in which their brother believes.  To do this is to forget that all of them have the same purpose, and therefore are not really different.  They seek for God's Voice in this brother who would so deceive himself as to believe God's Son can suffer.  And they remind him that he did not make himself, and must remain as God created him.  They recognize illusions can have no effect.  The truth in their minds reaches out to the truth in the minds of their brothers, so that illusions are not reinforced.  They are thus brought to truth; truth is not brought to them.  So are they dispelled, not by the will of another, but by the union of the One Will with Itself.  And this is the function of God's teachers; to see no will as separate from their own, nor theirs as separate from God's.
Is healing certain?
       Healing is always certain.  It is impossible to let illusions be brought to truth and keep the illusions.  Truth demonstrates illusions have no value.  The teacher of God has seen the correction of his errors in the mind of the patient, recognizing it for what it is.  Having accepted the Atonement for himself, he has also accepted it for the patient.  Yet what if the patient uses sickness as a way of life, believing healing is the way to death?  When this is so, a sudden healing might precipitate intense depression, and a sense of loss so deep that the patient might even try to destroy himself.  Having nothing to live for, he may ask for death.  Healing must wait, for his protection.
       Healing will always stand aside when it would be seen as threat.  The instant it is welcome it is there.  Where healing has been given it will be received.  And what is time before the gifts of God?  We have referred many times in the text to the storehouse of treasures laid up equally for the giver and the receiver of God's gifts.  Not one is lost, for they can but increase.  No teacher of God should feel disappointed if he has offered healing and it does not appear to have been received.  It is not up to him to judge when his gift should be accepted.  Let him be certain it has been received, and trust that it will be accepted when it is recognized as a blessing and not a curse.
       It is not the function of God's teachers to evaluate the outcome of their gifts.  It is merely their function to give them.  Once they have done that they have also given the outcome, for that is part of the gift.  No one can give if he is concerned with the result of giving.  That is a limitation on the giving itself, and neither the giver nor the receiver would have the gift.  Trust is an essential part of giving; in fact, it is the part that makes sharing possible, the part that guarantees the giver will not lose, but only gain.  Who gives a gift and then remains with it, to be sure it is used as the giver deems appropriate?  Such is not giving but imprisoning.
       It is the relinquishing of all concern about the gift that makes it truly given.  And it is trust that makes true giving possible.  Healing is the change of mind that the Holy Spirit in the patient's mind is seeking for him.  And it is the Holy Spirit in the mind of the giver Who gives the gift to him.  How can it be lost ?  How can it be ineffectual?  How can it be wasted?  God's treasure house can never be empty.  And if one gift is missing, it would not be full.  Yet is its fullness guaranteed by God.  What concern, then, can a teacher of God have about what becomes of his gifts?  Given by God to God, who in this holy exchange can receive less than everything?
Should healing be repeated?
       This question really answers itself.  Healing cannot be repeated.  If the patient is healed, what remains to heal him from?  And if the healing is certain, as we have already said it is, what is there to repeat?  For a teacher of God to remain concerned about the result of healing is to limit the healing.  It is now the teacher of God himself whose mind needs to be healed.  And it is this he must facilitate.  He is now the patient, and he must so regard himself.  He has made a mistake, and must be willing to change his mind about it.  He lacked the trust that makes for giving truly, and so he has not received the benefit of his gift.
       Whenever a teacher of God has tried to be a channel for healing he has succeeded.  Should he be tempted to doubt this, he should not repeat his previous effort.  That was already maximal, because the Holy Spirit so accepted it and so used it.  Now the teacher of God has only one course to follow.  He must use his reason to tell himself that he has given the problem to One Who cannot fail, and must recognize that his own uncertainty is not love but fear, and therefore hate.  His position has thus become untenable, for he is offering hate to one to whom he offered love.  This is impossible.  Having offered love, only love can be received.
       It is in this that the teacher of God must trust.  This is what is really meant by the statement that the one responsibility of the miracle worker is to accept the Atonement for himself.  The teacher of God is a miracle worker because he gives the gifts he has received.  Yet he must first accept them.  He need do no more, nor is there more that he could do.  By accepting healing he can give it.  If he doubts this, let him remember Who gave the gift and Who received it.  Thus is his doubt corrected.  He thought the gifts of God could be withdrawn.  That was a mistake, but hardly one to stay with.  And so the teacher of God can only recognize it for what it is, and let it be corrected for him.
       One of the most difficult temptations to recognize is that to doubt a healing because of the appearance of continuing symptoms is a mistake in the form of lack of trust.  As such it is an attack.  Usually it seems to be just the opposite.  It does appear unreasonable at first to be told that continued concern is attack.  It has all the appearances of love.  Yet love without trust is impossible, and doubt and trust cannot coexist.  And hate must be the opposite of love, regardless of the form it takes.  Doubt not the gift and it is impossible to doubt its result.  This is the certainty that gives God's teachers the power to be miracle workers, for they have put their trust in Him.
       The real basis for doubt about the outcome of any problem that has been given to God's Teacher for resolution is always self-doubt.  And that necessarily implies that trust has been placed in an illusory self, for only such a self can be doubted.  This illusion can take many forms.  Perhaps there is a fear of weakness and vulnerability.  Perhaps there is a fear of failure and shame associated with a sense of inadequacy.  Perhaps there is a guilty embarrassment stemming from false humility.  The form of the mistake is not important.  What is important is only the recognition of a mistake as a mistake.
       The mistake is always some form of concern with the self to the exclusion of the patient.  It is a failure to recognize him as part of the Self, and thus represents a confusion in identity.  Conflict about what you are has entered your mind, and you have become deceived about yourself.  And you are deceived about yourself because you have denied the Source of your creation.  If you are offering only healing, you cannot doubt.  If you really want the problem solved, you cannot doubt.  If you are certain what the problem is, you cannot doubt.  Doubt is the result of conflicting wishes.  Be sure of what you want, and doubt becomes impossible.
Is there any order of difficulty in spiritual healing?
       As a miracle healer you remain alert in the certainty of your enlightened mind that “the miracle does nothing”. It is always only an undoing of the meaningless order of conceptual thought that was your sick and dying self identity.
       The belief in order of difficulties is the basis for the world's perception.  It rests on differences; on uneven background and shifting foreground, on unequal heights and diverse sizes, on varying degrees of darkness and light, and thousands of contrasts in which each thing seen competes with every other in order to be recognized.  A larger object overshadows a smaller one.  A brighter thing draws the attention from another with less intensity of appeal.  And a more threatening idea, or one conceived of as more desirable by the world's standards, completely upsets the mental balance.  What the body's eyes behold is only conflict.  Look not to them for peace and understanding.
      Illusions are always illusions of differences.  How could it be otherwise?  By definition, an illusion is an attempt to make something real that is regarded as of major importance, but is recognized as being untrue.  The mind therefore seeks to make it true out of its intensity of desire to have it for itself.  Illusions are travesties of creation; attempts to bring truth to lies.  Finding truth unacceptable, the mind revolts against truth and gives itself an illusion of victory.  Finding health a burden, it retreats into feverish dreams.  And in these dreams the mind is separate, different from other minds, with different interests of its own, and able to gratify its needs at the expense of others.
       Where do all these differences come from?  Certainly they seem to be in the world outside.  Yet it is surely the mind that judges what the eyes behold.  It is the mind that interprets the eyes' messages and gives them "meaning."  And this meaning does not exist in the world outside at all.  What is seen as "reality" is simply what the mind prefers.  Its hierarchy of values is projected outward, and it sends the body's eyes to find it.  The body's eyes will never see except through differences.  Yet it is not the messages they bring on which perception rests.  Only the mind evaluates their messages, and so only the mind is responsible for seeing.  It alone decides whether what is seen is real or illusory, desirable or undesirable, pleasurable or painful.
       It is in the sorting out and categorizing activities of the mind that errors in perception enter.  And it is here correction must be made.  The mind classifies what the body's eyes bring to it according to its preconceived values, judging where each sense datum fits best.  What basis could be faultier than this?  Unrecognized by itself, it has itself asked to be given what will fit into these categories.  And having done so, it concludes that the categories must be true.  On this the judgment of all differences rests, because it is on this that judgments of the world depend.  Can this confused and senseless "reasoning" be depended on for anything?
       There can be no order of difficulty in healing merely because all sickness is illusion.  Is it harder to dispel the belief of the insane in a larger hallucination as opposed to a smaller one?  Will he agree more quickly to the unreality of a louder voice he hears than to that of a softer one?  Will he dismiss more easily a whispered demand to kill than a shout?  And do the number of pitchforks the devils he sees carrying affect their credibility in his perception?  His mind has categorized them all as real, and so they are all real to him.  When he realizes they are all illusions they will disappear.  And so it is with healing.  The properties of illusions which seem to make them different are really irrelevant, for their properties are as illusory as they are.
       The body's eyes will continue to see differences.  But the mind that has let itself be healed will no longer acknowledge them.  There will be those who seem to be "sicker" than others, and the body's eyes will report their changed appearances as before.  But the healed mind will put them all in one category; they are unreal.  This is the gift of its Teacher; the understanding that only two categories are meaningful in sorting out the messages the mind receives from what appears to be the outside world.  And of these two, but one is real.  Just as reality is wholly real, apart from size and shape and time and place - for differences cannot exist within it - so too are illusions without distinctions.  The one answer to sickness of any kind is healing.  The one answer to all illusions is truth.
How are healing and Atonement related?
       Healing and Atonement are not related; they are identical. There is no order of difficulty in miracles because there are no degrees of Atonement. It is the one complete concept possible in this world, because it is the source of a wholly unified perception. Partial Atonement is a meaningless idea, just as special areas of hell in Heaven are inconceivable. Accept Atonement and you are healed. Atonement is the Word of God. Accept His Word and what remains to make sickness possible? Accept His Word and every miracle has been accomplished. To forgive is to heal. The teacher of God has taken accepting the Atonement for himself as his only function. What is there, then, he cannot heal? What miracle can be withheld from him?
       The progress of the teacher of God may be slow or rapid, depending on whether he recognizes the Atonement’s inclusiveness, or for a time excludes some problem areas from it. In some cases, there is a sudden and complete awareness of the perfect applicability of the lesson of the Atonement to all situations, but this is comparatively rare. The teacher of God may have accepted the function God has given him long before he has learned all that his acceptance holds out to him. It is only the end that is certain. Anywhere along the way, the necessary realization of inclusiveness may reach him. If the way seems long, let him be content. He has decided on the direction he wants to take. What more was asked of him? And having done what was required, would God withhold the rest?
       That forgiveness is healing needs to be understood, if the teacher of God is to make progress. The idea that a body can be sick is a central concept in the ego’s thought system. This thought gives the body autonomy, separates it from the mind, and keeps the idea of attack inviolate. If the body could be sick Atonement would be impossible. A body that can order a mind to do as it sees fit could merely take the place of God and prove salvation is impossible. What, then, is left to heal? The body has become lord of the mind. How could the mind be returned to the Holy Spirit unless the body is killed? And who would want salvation at such a price?
       Certainly sickness does not appear to be a decision. Nor would anyone actually believe he wants to be sick. Perhaps he can accept the idea in theory, but it is rarely if ever consistently applied to all specific forms of sickness, both in the individual’s perception of himself and of all others as well. Nor is it at this level that the teacher of God calls forth the miracle of healing. He overlooks the mind and body, seeing only the face of Christ shining in front of him, correcting all mistakes and healing all perception. Healing is the result of the recognition, by God’s teacher, of who it is that is in need of healing. This recognition has no special reference. It is true of all things that God created. In it are all illusions healed.
       When a teacher of God fails to heal, it is because he has forgotten Who he is. Another’s sickness thus becomes his own. In allowing this to happen, he has identified with another’s ego, and has thus confused him with a body. In so doing, he has refused to accept the Atonement for himself, and can hardly offer it to his brother in Christ’s Name. He will, in fact, be unable to recognize his brother at all, for his Father did not create bodies, and so he is seeing in his brother only the unreal. Mistakes do not correct mistakes, and distorted perception does not heal. Step back now, teacher of God. You have been wrong. Lead not the way, for you have lost it. Turn quickly to your Teacher, and let yourself be healed.
       The offer of Atonement is universal. It is equally applicable to all individuals in all circumstances. And in it is the power to heal all individuals of all forms of sickness. Not to believe this is to be unfair to God, and thus unfaithful to Him. A sick person perceives himself as separate from God. Would you see him as separate from you? It is your task to heal the sense of separation that has made him sick. It is your function to recognize for him that what he believes about himself is not the truth. It is your forgiveness that must show him this. Healing is very simple. Atonement is received and offered. Having been received, it must be accepted. It is in the receiving, then, that healing lies. All else must follow from this single purpose.
       Who can limit the power of God Himself? Who, then, can say which one can be healed of what, and what must remain beyond God’s power to forgive? This is insanity indeed. It is not up to God’s teachers to set limits upon Him, because it is not up to them to judge His Son. And to judge His Son is to limit his Father. Both are equally meaningless. Yet this will not be understood until God’s teacher recognizes that they are the same mistake. Herein does he receive Atonement, for he withdraws his judgment from the Son of God, accepting him as God created him. No longer does he stand apart from God, determining where healing should be given and where it should be withheld. Now can he say with God, “This is my beloved Son, created perfect and forever so.”
What is the role of words in healing?
       Strictly speaking, words play no part at all in healing.  The motivating factor is prayer, or asking.  What you ask for you receive.  But this refers to the prayer of the heart, not to the words you use in praying.  Sometimes the words and the prayer are contradictory; sometimes they agree.  It does not matter.  God does not understand words, for they were made by separated minds to keep them in the illusion of separation.  Words can be helpful, particularly for the beginner, in helping concentration and facilitating the exclusion, or at least the control, of extraneous thoughts.  Let us not forget, however, that words are but symbols of symbols.  They are thus twice removed from reality.
       As symbols, words have quite specific references.  Even when they seem most abstract, the picture that comes to mind is apt to be very concrete.  Unless a specific referent does occur to the mind in conjunction with the word, the word has little or no practical meaning, and thus cannot help the healing process.  The prayer of the heart does not really ask for concrete things.  It always requests some kind of experience, the specific things asked for being the bringers of the desired experience in the opinion of the asker.  The words, then, are symbols for the things asked for, but the things themselves but stand for the experiences that are hoped for.
       The prayer for things of this world will bring experiences of this world.  If the prayer of the heart asks for this, this will be given because this will be received.  It is impossible that the prayer of the heart remain unanswered in the perception of the one who asks.  If he asks for the impossible, if he wants what does not exist or seeks for illusions in his heart, all this becomes his own.  The power of his decision offers it to him as he requests.  Herein lie hell and Heaven.  The sleeping Son of God has but this power left to him.  It is enough.  His words do not matter.  Only the Word of God has any meaning, because it symbolizes that which has no human symbols at all.  The Holy Spirit alone understands what this Word stands for.  And this, too, is enough.
       Is the teacher of God, then, to avoid the use of words in his teaching?  No, indeed!  There are many who must be reached through words, being as yet unable to hear in silence.  The teacher of God must, however, learn to use words in a new way.  Gradually, he learns how to let his words be chosen for him by ceasing to decide for himself what he will say.  This process is merely a special case of the lesson in the workbook that says, "I will step back and let Him lead the way."  The teacher of God accepts the words which are offered him, and gives as he receives.  He does not control the direction of his speaking.  He listens and hears and speaks.
       A major hindrance in this aspect of his learning is the teacher of God's fear about the validity of what he hears.  And what he hears may indeed be quite startling.  It may also seem to be quite irrelevant to the presented problem as he perceives it, and may, in fact, confront the teacher with a situation that appears to be very embarrassing to him.  All these are judgments that have no value.  They are his own, coming from a shabby self-perception which he would leave behind.  Judge not the words that come to you, but offer them in confidence.  They are far wiser than your own.  God's teachers have God's Word behind their symbols.  And He Himself gives to the words they use the power of His Spirit, raising them from meaningless symbols to the Call of Heaven itself.
Does Jesus have a special place in healing?
       God's gifts can rarely be received directly.  Even the most advanced of God's teachers will give way to temptation in this world.  Would it be fair if their pupils were denied healing because of this?  The Bible says, "Ask in the Name of Jesus Christ."  Is this merely an appeal to magic?  A name does not heal, nor does an invocation call forth any special power.  What does it mean to call on Jesus Christ?  What does calling on his Name confer?  Why is the appeal to him part of healing?
       We have repeatedly said that one who has perfectly accepted the Atonement for himself can heal the world.  Indeed, he has already done so.  Temptation may recur to others, but never to this One.  He has become the risen Son of God.  He has overcome death because he has accepted Life.  He has recognized himself as God created him, and in so doing he has recognized all living things as part of him.  There is now no limit on his power, because it is the Power of God.  So has his name become the Name of God, for he no longer sees himself as separate from Him.
       What does this mean for you?  It means that in remembering Jesus you are remembering God.  The whole relationship of the Son to the Father lies in him.  His part in the Sonship is also yours, and his completed learning guarantees your own success.  Is he still available for help?  What did he say about this?  Remember his promises, and ask yourself honestly whether it is likely that he will fail to keep them.  Can God fail His Son?  And can one who is one with God be unlike Him?  Who transcends the body has transcended limitation.  Would the greatest teacher be unavailable to those who follow him?
       The Name of Jesus Christ as such is but a symbol.  But it stands for love that is not of this world.  It is a symbol that is safely used as a replacement for the many names of all the gods to which you pray.  It becomes the shining symbol for the Word of God, so close to what it stands for that the little space between the two is lost, the moment that the Name is called to mind.  Remembering the Name of Jesus Christ is to give thanks for all the gifts that God has given you.  And gratitude to God becomes the way in which He is remembered, for love cannot be far behind a grateful heart and thankful mind.  God enters easily, for these are the true conditions for your homecoming.
       Jesus has led the way.  Why would you not be grateful to him?  He has asked for love, but only that he might give it to you.  You do not love yourself.  But in his eyes your loveliness is so complete and flawless that he sees in it an image of his Father.  You become the symbol of his Father here on earth.  To you he looks for hope, because in you he sees no limit and no stain to mar your beautiful perfection.  In his eyes Christ's vision shines in perfect constancy.  He has remained with you.  Would you not learn the lesson of salvation through his learning?  Why would you choose to start again, when he has made the journey for you?
       No one on earth can grasp what Heaven is, or what its one Creator really means.  Yet we have witnesses.  It is to them that wisdom should appeal.  There have been those whose learning far exceeds what we can learn.  Nor would we teach the limitations we have laid on us.  No one who has become a true and dedicated teacher of God forgets his brothers.  Yet what he can offer them is limited by what he learns himself.  Then turn to one who laid all limits by, and went beyond the farthest reach of learning.  He will take you with him, for he did not go alone.  And you were with him then, as you are now.
       This course has come from him because his words have reached you in a language you can love and understand.  Are other teachers possible, to lead the way to those who speak in different tongues and appeal to different symbols?  Certainly there are.  Would God leave anyone without a very present help in time of trouble; a savior who can symbolize Himself?  Yet do we need a many-faceted curriculum, not because of content differences, but because symbols must shift and change to suit the need.  Jesus has come to answer yours.  In him you find God's Answer.  Do you, then, teach with him, for he is with you; he is always here.