摘要：正见就是不带判断地看待错误的思想。这会化解罪咎。罪咎会巩固那决策者的错误，让错误永远无法被触及和被化解。这就是基督在警告我们的：不要掉入小我那充满罪咎和恐惧的陷阱...不要设法去改变世界，而应决心改变你的心对世界的看法。

翻译：皮哩哩（奇迹群友）

了解我们的思想才是那个决策者，使我们明白了修正的唯一目的就是培养正见。当我们拥有正见时，我们会和基督一起来观察我们是如何选择小我的思维体系的。基督那温柔和宽恕的视野会让我们停止我们那为自己定罪，并转而将这罪投射给他人的想法。这就把我们带到了接下来的概念：正见就是不带判断地看待错误的思想。这会化解罪咎。罪咎会巩固那决策者的错误，让错误永远无法被触及和被化解。这就是基督在警告我们的：不要掉入小我那充满罪咎和恐惧的陷阱：

不要将它称之为罪，而应视为疯狂，因它确是这样，至今仍是如此。⁸不要为它灌输罪恶感，因罪恶感暗示着它真的已成为一种现实了。⁹最重要的是，不要怕它。(T-18.I.6:7-9).

又一次，真正成其为问题的，是思想通过肉眼来看待我们的错误，把一切看得渺小而平凡，而错误本身并不成其为问题。

了解这个真相使奇迹学员能够避免小我的陷阱，让我们不要相信：通过“回归正见”，跟随基督的教诲，居然就是要在我们的生活中祈求他帮我们解决特殊的问题。这样做只会加强小我的那充满谎言和混乱的思维力量，给我们营造出一种虚假的迷惑人心的成就感。这看似积极其实虚假的感觉会隐藏我们化解小我的能力。这就是为什么耶稣鼓励我们和他正视小我，看到并超越它抵达实相，如在正文中的一系列陈述：

一个人除非肯正视种种幻觉，否则就难以摆脱它的控制；因为不愿面对，正是对幻觉的一种保护。^{。。。。。。}此刻我们已经到了深察细究小我的思想体系的时刻了，只要我们在一起，就有足以驱散它的光明之灯^{。。。。。。}因为你既已将它弄假成真了，我们必须先正视它，再超越过去。(T-11.V.1:1,3,5-表示 摘自正文第十一章，第五节 第一段的，1，3，5句)

因此，行奇迹者的使命便是否定对真理的否定。(T-12.II.1:5).

你的任务不是去寻找爱，只需要找出你为了抵制爱而在自身内建造的一切障碍物。²凡是真实之物都不用你去找，虚幻之物才需要寻找。(T-16.IV.6 ：1-2).

因此，课程的积极作用在于：它要你去面对小我的负面思想，并宣布你不再需要它了！对基督说“是”意味着“不是否”，即否认小我的负面思想。。 (T-21. VII.12:4)

要知道，平静地看着小我，它就得以化解了。小我一向把上帝和它自己想成一样。通过这种策略来维持它的存续，让上主之子神志不清。削弱上主之子的决策意志，使它不能重做决定，小我就是这样使我们当初选择它的错误永远不得化解。

想尽办法削弱心灵的小我，借着把它与身体分开，存心将它毁灭。²而小我还真的相信自己是在保护心灵。³这是因为小我相信心灵是很危险的东西，把它降为非心灵之物，才是救治之道。(T-8.IX.6:1-3).

再次申明重要的一点：奇迹课程的意图是将我们带上旅程：以耶稣为老师和向导-从非心灵到心灵；从外在的身体世界到内在的心灵世界。他教我们明白，我们看到的世界不过是“它是你心境的见证，是描述你内心状态的外在表相。”(T-21. in.1:5)。同样我们书中其他页里看到，我们对世界的知见形成了圣道（这是弗罗伊德的语言风格），它引领我们回归我们的心，帮助我们到达我们曾发誓抛弃的决策能力。当注意力在我们经验到的外在荒谬的世界，甚至认为我们的内在导师也参与这神志不清之举，只会加强小我的手段，不让我们改变我们的想法。这个战术正是小我第三个混乱法则的分裂影子(T-23. II.6)。这个法则认为上主认同了我们关于分裂和罪的神志不清的思想体系。因此，几乎所有的奇迹学员都知道这一句：“不要设法去改变世界，而应决心改变你的心对世界的看法。(T-21.in.1:7)”在一段关于放下判断的文章里，耶稣告诉我们化解仅仅有必要发生在我们的想法里。这样一来，既然问题并不存在，我们为什么还是想要请求耶稣在这特别的问题上给予特别的帮助呢？下一部分将讨论这个问题。

The Right Mind:

Looking at the Wrong Mind Without Judgment

Understanding that the decision maker is the thinker enables us to understand the purpose of correction that is the right mind's only function. When we are right-minded we have become observers, looking with Jesus at our choice for the ego.

His gentle and forgiving vision allows us to suspend our judgments of guilt, projected in turn onto others. This leads us to the following operational definition: the right mind is looking at the wrong mind without judgment. This undoes the guilt that had preserved the decision maker's error, solidifying it so it could never be approached and undone. This is the meaning of Jesus' exhortation to us not to fall into the ego's seductive trap of sin, guilt, and fear:

Call it not sin but madness, for such it was and so it still remains. Invest it not with guilt, for guilt implies it was accomplished in reality. And above all, be not afraid of it (T-18.I.6:7-9).

Again, it is the mind's looking at our errors through the eyes of this most unholy trinity that is the problem, not the seeming errors themselves.

Recognizing this truth enables us, as students of A Course in Miracles, to avoid the ego's snare of believing we are following Jesus' teachings by “going to our right minds” and asking his help for specific problems in our lives. To do so merely reinforces the ego thought system of deceit and distraction that gives us a deluded sense of accomplishment; a false positive that conceals our one function of undoing the ego's negative. This is why Jesus urges us to look at the ego with him so we may see beyond it to the truth, as we see in this series of statements from the text:

No one can escape from illusions unless he looks at them, for not looking is the way they are protected.…We are ready to look more closely at the ego's thought system because together we have the lamp that will dispel it…we must look first at this to see beyond it, since you have made it real (T-11.V.1:1,3,5).

The task of the miracle worker thus becomes to deny the denial of truth (T-12.II.1:5).

Your task is not to seek for love, but merely to seek and find all of the barriers within yourself that you have built against it.It is not necessary to seek for what is true, but it is necessary to seek for what is false (T-16.IV.6 ：1-2).

Therefore, the positive in this course is to look at the ego's negative and say we no longer want it; saying “yes” to Jesus means saying “not no”, negating the ego's negation (T-21. VII.12:4).

Knowing that to look calmly at the ego means its undoing, the anthropomorphic ego strategizes that the way to preserve its existence in the mind is to make the Son of God mindless. By thus weakening the Son's decision- making mind, rendering it inaccessible to change, the ego ensures that the original error in choosing it can never be undone:

The ego, which always wants to weaken the mind, tries to separate it from the body in an attempt to destroy it. Yet the ego actually believes that it is protecting it. This is because the ego believes that mind is dangerous, and that to make mindless is to heal (T-8.IX.6:1-3).

To restate this important point, the purpose of A Course in Miracles is to take us on a journey -- with Jesus as teacher and guide -- from the mindless to the mindful;

from the world of bodies to the inner world of mind. He teaches us to understand that the world we see is “the witness to (y)our state of mind, the outside picture of an inward condition” (T-21. in.1:5).As we have observed other times in these pages, our perceptions of the world become the royal road (Freud's evocative term) that leads us back to the mind, helping us gain access to the decision-making ability we had foresworn. To focus, then, on the mindless external world of our experience, insisting or even demanding that our inner teacher participate in such insanity, merely reinforces the ego's strategy of keeping us from changing our minds.This tactic is really a fragmentary shadow of the ego's third law of chaos (T-23. II.6), which holds that God subscribes to our insane thought system of separation and sin. Thus the line almost all Course students know by heart: “Therefore, seek not to change the world, but choose to change your mind about the world” (T-21.in.1:7). In a passage regarding our giving up judgment, Jesus tells us that the undoing is necessary only in our minds (T-6.V- C.2:5). Why, then, should we even want to ask Jesus for specific help for specific problems, since they do not exist? -- the subject of our next section.