Review 1. Introduction
(1) Beginning with today we will have a series of review periods. Each of them
will cover five of the ideas already presented, starting with the first and
ending with the fiftieth. There will be a few short comments after each of the
ideas, which you should consider in your review. In the practice periods, the
exercises should be done as follows:
(2) Begin the day by reading the five ideas, with the comments included.
Thereafter, it is not necessary to follow any particular order in considering
them, though each one should be practiced at least once. Devote two minutes or
more to each practice period, thinking about the idea and the related comments
after reading them over. Do this as often as possible during the day. If any one
of the five ideas appeals to you more than the others, concentrate on that one.
At the end of the day, however, be sure to review all of them once more.
(3) It is not necessary to cover the comments that follow each idea either
literally or thoroughly in the practice periods. Try, rather, to emphasize the
central point, and think about it as part of your review of the idea to which it
relates. After you have read the idea and the related comments, the exercises
should be done with your eyes closed and when you are alone in a quiet place, if
possible.
(4) This is emphasized for practice periods at your stage of learning. It will
be necessary, however, that you learn to require no special settings in which to
apply what you have learned. You will need your learning most in situations that
appear to be upsetting, rather than in those that already seem to be calm and
quiet. The purpose of your learning is to enable you to bring the quiet with
you, and to heal distress and turmoil. This is not done by avoiding them and
seeking a haven of isolation for yourself.
(5) You will yet learn that peace is part of you, and requires only that you be
there to embrace any situation in which you are. And finally you will learn that
there is no limit to where you are, so that your peace is everywhere, as you
are.
(6) You will note that, for review purposes, some of the ideas are not given in
quite their original form. Use them as they are given here. It is not necessary
to return to the original statements, nor to apply the ideas as was suggested
then. We are now emphasizing the relationships among the first fifty of the
ideas we have covered, and the cohesiveness of the thought system to which they
are leading you.
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This is from Kenneth Wapnick's commentaries from his book set called "Journey
Through the Workbook of A Course in Miracles." which can be purchased at the
following site:??~ M. Street
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Review 1. Introduction
*I have often spoken of the symphonic structure of A Course in Miracles, and
usually refer to the text when I do so, but the same holds true for the workbook
as well. One of the characteristics of a symphonic work, especially those
written in the eighteenth and nineteenth centuries, is that the opening movement
has an <exposition> that presents the different themes, a <development> section
that elaborates on them, and a <recapitulation> where the composer brings back
the themes, but in a new way. This is what we find in the workbook.
Lessons 1 through 60, especially, demonstrate the masterfully symphonic way
Jesus has organized his material. The first fifty lesson consist of the
exposition and development of the various themes, and here in the first review
they return, but presented differently. He explains this at the end of the
introduction, as we shall see presently. My discussion will focus on the major
themes of these early workbook lessons -- and the ways in which Jesus integrates
them in the review.
In general, we can summarize this movement of our symphony thusly: Just as the
text begins with its central theme -- the first principle of miracles: "There is
no order of difficulty in miracles." (T.1.I.1.1) -- so do we find the workbook's
central theme in these early lessons -- "There is no order of difficulty in
<perception.>"
In the first three paragraphs Jesus instructs us how to proceed with the
lessons, asking us to think about the ideas in the review "as often as possible"
throughout the day:*
(1:1 -- 3:2) "Beginning with today we will have a series of review periods. Each
of them will cover five of the ideas already presented, starting with the first
and ending with the fiftieth. There will be a few short comments after each of
the ideas, which you should consider in your review. In the practice periods,
the exercises should be done as follows:
Begin the day by reading the five ideas, with the comments included. Thereafter,
it is not necessary to follow any particular order in considering them, though
each one should be practiced at least once. Devote two minutes or more to each
practice period, thinking about the idea and the related comments after reading
them over. Do this as often as possible during the day. If any one of the five
ideas appeals to you more than the others, concentrate on that one. At the end
of the day, however, be sure to review all of them once more."
"It is not necessary to cover the comments that follow each idea either
literally or thoroughly in the practice periods. Try, rather, to emphasize the
central point, and think about it as part of your review of the idea to which it
relates."
*We thus see Jesus' ongoing emphasis on thinking about, and applying these ideas
throughout the day. Moreover, we note his insistence on the lesson's <content>
-- its "central point" -- rather than its <form.> He is not seeking our
literalness (i.e.,compulsivity) in practicing, but our learning to generalize
the lesson's message to whatever specific aspect of our day is meaningful.*
(3:3 -- 4:1) "After you have read the idea and the related comments, the
exercises should be done with your eyes closed and when you are alone in a quiet
place, if possible." ...
"This is emphasized for practice periods at your stage of learning."
*These are two important sentences, wherein we see Jesus providing us with
structured periods of meditation. In "I Need Do Nothing," on the other hand, he
tells us this is not a course in contemplation or meditation (T-18.VII.4). He is
certainly not against meditation, but that is not integral to the process of
forgiveness. In this Introduction, Jesus indirectly cautions us about something
he is more direct about in the teacher's manual ("How should a teacher of God
Spend His Day?" [M-16]) which we have already discussed. The point, once again,
is that when you have structured periods of learning or meditation, they easily
become rituals and gods in their own right. In that sense they counteract Jesus'
teachings on specialness. I emphasized in my lectures of the first fifty lessons
that one of the principle goals of A Course in Miracles, well articulated in the
workbook, is to have us learn to generalize. Therefore, if you can be with God,
think of Jesus, or remember the lesson <only> during the structured practice
periods, you are defeating their purpose. That is why Jesus specifically says
"at your stage of learning." He is assuming that everyone is starting at the
bottom of the ladder, and so he is essentially re-training our minds from the
beginning. He is asking us to set aside everything we think we know about
meditation, contemplation, prayer, and spirituality and let him teach us anew.
Our teacher starts us off with structured and oftentimes simple exercises, but
he does not want them to become special objects of attachment. Even though this
is early in the workbook, Jesus is already issuing a word of caution about the
potential misuse of these exercises.*
(4:2-3) "It will be necessary, however, that you learn to require no special
settings in which to apply what you have learned. You will need your learning
most in situations that appear to be upsetting, rather than in those that
already seem to be calm and quiet."
*Jesus is not saying there is anything wrong with arranging things externally in
order to be comfortable when you meditate, but he does not want you to form a
special relationship with your posture or breathing, the scent of your candle,
the music, A Course in Miracles, or anything else. The emphasis should not be on
modifying the external situation so you are happy, but on trying to change your
thoughts so you would be <truly> happy, regardless of where you are or its
conditions. Again, he is not against your doing anything that will help you
relax, as long as you are vigilant for the ritualistic specialness which would
act <against> your learning.*
(4:4-5) "The purpose of your learning is to enable you to bring the quiet with
you, and to heal distress and turmoil. This is not done by avoiding them and
seeking a haven of isolation for yourself."
*To make this important point still again, Jesus is not saying we should not
meditate and have structured periods of practice. In fact, that is precisely
what this workbook has been all about. He is simply letting us know we are in
the early stages of learning, and that he is going to take us far, far beyond
where we are now. We get a glimpse of this "far, far beyond" in the lovely
passage from the manual for teachers, given in the context of learning to
practice the justice of the Holy Spirit:
"There is no inherent conflict between justice and truth; one is but the
first small step in the direction of the other. The path becomes quite different
as one goes along. Nor could all the magnificence, the grandeur of the scene and
the enormous opening vistas that rise to meet one as the journey continues, be
foretold from the outset. Yet even these, whose splendor reaches indescribable
heights as one proceeds, fall short indeed of all that wait when the pathway
ceases and time ends with it. But somewhere one must start. Justice is the
beginning." (M-19.2:4-9)
Structured periods of practice and meditation are thus the beginning.*
(5:1) "You will yet learn that peace is part of you, and requires only that you
be there to embrace any situation in which you are."
*The idea is that we would feel peaceful not only when all is quiet around us,
but also, <and especially,> when everything seems to be falling apart: when we
or our families are ravaged by sickness; when anger and accusations are rampant;
and when we are in the midst of guilt, anxiety, terror, and any of the feelings
that are an inherent part of our lives. These are the times when we especially
need to think of Jesus and what he is teaching. It would obviously make no sense
from a learning point of view if we could only turn to him and find peace when
we were physically quiet. Our quiet times are simply part of the training
program of learning to go <inside,> so that once comfortable with this process,
we can call upon peace <whenever> we find ourselves turning to the ego for help,
immediately recognizing the need to change our teacher.*
(5:2) "And finally you will learn that there is no limit to where you are, so
that your peace is everywhere, as you are."
*This is the ultimate goal of learning to <generalize> the specific lessons and
situations in which we are being taught so they apply to all relationships, all
situations, at all times, and in all circumstances -- without exception. If
there is no world out there, which is the key metaphysical premise of A Course
in Miracles, then the world is <inside> you. That is where peace is found.
Further, if there is no world outside you, how can it affect you? That is what
we need to learn, which we do through careful study and practice.*
(6:1-3) "You will note that, for review purposes, some of the ideas are not
given in quite their original form. Use them as they are given here. It is not
necessary to return to the original statements, nor to apply the ideas as was
suggested then."
*Note Jesus' flexibility, a model for us <not> to obsess about the <form> of
these lessons, focusing instead on their underlying <content>.
The final sentence of the Introduction helps introduce what we shall be talking
about as we proceed through this review:*
(6:4) "We are now emphasizing the relationships among the first fifty of the
ideas we have covered, and the cohesiveness of the thought system to which they
are leading you."
*Restated, Jesus is saying that in these ten review lessons he will bring
together these themes and show us how they are integrated: "the cohesiveness of
the thought system." Understanding any one theme or concept in A Course in
Miracles will automatically lead you to the others, reflecting its internal
consistency. As I mentioned, the predominant theme of these first fifty lessons
is the correction of our misperceptions. We have seen again and again how much
emphasis Jesus places on our learning that our thoughts determine the world we
see, elaborating on the principle he gives us twice in the text: <projection
makes perception> (T-13.V.3:5; T. in.1:1). We first look within and recognize
with horror our thoughts of sin, guilt, and fear -- specifically in this
context, thoughts of attack and judgment -- which we then project. These
projections become the <cause> of the world we perceive outside us, which in our
distorted experience appears as the <effect>. Thus Jesus teaches us this is a
course in cause and not effect, as we have already seen (T-21.VII.7:8). In other
words, this is not a course in changing the world or our behavior, but in
changing our thoughts, laden with judgment and attack.
When Jesus tells us that what we call thinking is not thinking at all, it is
because we are thinking in opposition to him and God. What opposes God and His
loving Oneness does not exist. Therefore, our thoughts of attack, anxiety, and
judgment do not exist. Within our delusional minds, however, we most certainly
think they do. We project these illusory thoughts of separation and hate, and
see a world that does not exist because it comes from thoughts that are not
really there. It is therefore our thinking that is the problem, from which we
have to be saved. Salvation thus teaches us to correct our misthoughts, choosing
the consequence of peace instead of conflict. This familiar statement near the
end of the text is worth another look, to which we add an additional sentence:
"Salvation can be seen as nothing more than the escape from concepts. It
does not concern itself with content of the mind, but with the simple statement
that it thinks. And what can think has choice, and can be shown that different
thoughts have different consequence." (T-31.V.14.:3-5).
Another major theme is decision, or changing our minds, and so a major thrust of
these lessons is helping us realize what we are doing so that we can change our
minds from thoughts of anger and judgment to forgiveness and peace. When we
choose those thoughts they automatically extend, and we make the transition to
what Jesus refers to as "vision." The external world does not necessarily
change; indeed, many times it does not change at all. What changes is the way we
perceive the world, which means the way we interpret it. Continuing with the
process of forgiveness is what ultimately leads to Christ's vision, or the
perception of the Holy Spirit that sees and knows the inherent sameness of God's
one Son.
To summarize: The central themes -- there are several subsidiary ones which we
shall look at as well -- are realizing the connection between our attack
thoughts and the world we see; and recognizing Jesus' appeal that we change our
minds and allow him to be the source of what we see, thus attaining true vision.
Of the many themes of these ten review lessons, vision is by far the most
important, as we shall see now.*
