From the mental perspective, the sources of ACIM raise questions about their validity. Helen Schucman, the principal scribe of the text, said that what were dictated to her by an inner voice she discovered as Jesus. This technique of getting the text through inner dictation, called channeling, is often met with skepticism. Experts fight that channeling may be understood as a mental sensation rather than a authentic religious revelation. Schucman himself was a clinical psychologist, and some claim that the style she seen may have been a manifestation of her subconscious mind rather than an additional divine entity. Moreover, Schucman indicated ambivalence about the job and its sources, often pondering its reliability herself. That ambivalence, in conjunction with the technique of the text's party, casts uncertainty on the legitimacy of ACIM as a divinely influenced scripture.

The content of ACIM also encourages scrutiny from a philosophical angle. The class teaches that the entire world we perceive with your senses is an illusion and which our true fact lies beyond that physical realm. That idealistic see, which echoes particular Eastern philosophies, difficulties the materialistic and scientific foundations of American thought. Experts fight acim  that the declare that the physical world can be an impression is not substantiated by scientific evidence and operates table to the scientific strategy, which depends on observable and measurable phenomena. The idea of an illusory world might be powerful as a metaphor for the distortions of perception caused by the vanity, but as a literal assertion, it lacks the scientific support necessary to be described as a valid representation of reality.

Moreover, the sensible software of ACIM's teachings could be problematic. The program advocates for a significant type of forgiveness, indicating that issues are illusions and should really be neglected in favor of realizing the natural unity of all beings. Whilst the practice of forgiveness can certainly be healing and transformative, ACIM's approach might cause people to suppress reliable feelings and dismiss real injustices. By mounting all bad activities as illusions developed by the confidence, there is a threat of reducing or invalidating the lived activities of enduring and trauma. This perspective could be particularly harmful for persons coping with serious dilemmas such as abuse or oppression, as it might discourage them from seeking the required help and interventions.

Another stage of argument is the way ACIM has been marketed and commercialized. Because its distribution, ACIM has spawned an important industry of workshops, seminars, and supplementary materials. Critics disagree this commercialization undermines the religious reliability of the teachings, turning what is purported to be a holy text in to a profit-driven enterprise. The proliferation of ACIM-related services and products and companies has led some to question the motivations behind its campaign and the credibility of those that maintain to instruct its principles. This professional part can produce a buffer to genuine spiritual exploration, as people might be more focused on buying the next guide or attending the following seminar rather than interesting deeply with the teachings themselves.