11

      Love is deeper than at first it can be thought. It never ceaseth but
   in endless things. It ever multiplies. Its benefits and its designs are
   always infinite. Were you not Holy, Divine, and Blessed in enjoying the
   World, I should not care so much to bestow it. But now in this you
   accomplish the end of your creation, and serve God best, and please Him
   most: I rejoice in giving it. For to enable you to please GOD, is the
   highest service a man can do you. It is to make you pleasing to the
   King of Heaven, that you may be the Darling of His bosom.


   12

      Can you be Holy without accomplishing the end for which you are
   created? Can you be Divine unless you be Holy? Can you accomplish the
   end for which you were created, unless you be Righteous? Can you then
   be Righteous, unless you be just in rendering to Things their due
   esteem? All things were made to be yours; and you were made to prize
   them according to their value: which is your office and duty, the end
   for which you were created, and the means whereby you enjoy. The end
   for which you were created, is that by prizing all that God hath done,
   you may enjoy yourself and Him in Blessedness.


   13

      To be Holy is so zealously to desire, so vastly to esteem, and so
   earnestly to endeavour it, that we would not for millions of gold and
   silver, decline, nor fail, nor mistake in a tittle. For then we please
   God when we are most like Him. We are like Him when our minds are in
   frame. Our minds are in frame when our thoughts are like His. And our
   thoughts are then like His when we have such conceptions of all objects
   as God hath, and prize all things according to their value. For God
   doth prize all things rightly, which is a Key that opens into the very
   thoughts of His bosom. It seemeth arrogance to pretend to the knowledge
   of His secret thoughts. But how shall we have the Mind of God, unless
   we know His thoughts? Or how shall we be led by His divine spirit, till
   we have His Mind? His thoughts are hidden: but He hath revealed unto us
   the hidden Things of Darkness. By His works and by His attributes we
   know His Thoughts: and by thinking the same, are Divine and Blessed.

*From the collection of poetry entitled "Centuries of Meditation" by Thomas Traherne

• The material cause is that "raw material" from which a thing is produced as from its parts, constituents, substratum, or materials. This rubric limits the explanation of cause to the parts (the factors, elements, constituents, ingredients) forming the whole (the system, structure, compound, complex, composite, or combination) (the part-whole causation).  In ACIM terms, the material cause of "the world we see" is Mind.

• The formal cause tells us what, by analogy to the plans of an artisan, a thing is intended and planned to be. Any thing is thought to be determined by its definition, form (mold), pattern, essence, whole, synthesis, or archetype. This analysis embraces the account of causes in terms of fundamental principles or general laws, as the intended whole (macrostructure) is the cause that explains the production of its parts (the whole-part causation).  The formal cause is a mistake, a dream, "a tiny mad idea", the notion of being separate from God or "remembering not". The appearance of the separate,  personalized psychology or ego is a psuedo effect of an illusory cause, and the world it sees, forms of grievance, fear, guilt etc.  is an (meaningless) effect of an  (psuedo) effect.

• The efficient cause is that external entity from which the change or the ending of the change first starts. It identifies 'what makes of what is made and what causes change of what is changed' and so suggests all sorts of agents, nonliving or living, acting as the sources of change or movement or rest. Representing the current understanding of causality as the relation of cause and effect, this analysis covers the modern definitions of "cause" as either the agent, agency, particular causal events, or the relevant causal states of affairs. The efficient cause is The Son of God who is external to the dream even though the dream is in His Mind.  To mistake the ego as the efficient cause of the world is the product of an unhealed (i.e. guilty) mind and the ultimate egotism. This is sort of the ego's "last defense", the willingness to be guilty (to the ego responsibility = guilt) in exhcange for verification.

• The final cause is that for the sake of which a thing exists, or is done - including both purposeful and instrumental actions. The final cause, or telos, is the purpose, or end, that something is supposed to serve; or it is that from which, and that to which, the change is. This analysis also covers modern ideas of mental causation involving such psychological causes as volition, need, motivation, or motives; rational, irrational, ethical - all that gives purpose to behavior. There is no final cause of the world we see since it is a "creeping" mistake perpetrated illusion which has no real purpose as such. This is why forgiveness (being *totally* mistaken) is such a key component in the awakening process of ACIM.