开云体育

Lesson 18. I am not alone in experiencing the effects of my seeing. The idea for today is another step in learning that the thoughts which give rise to what you see are never neutral or unimportant. It also emphasizes the idea that minds are joined, which will be given increasing stress later on. Today's idea does not refer to what you see as much as to how you see it. Therefore, the exercises for today emphasize this aspect of your perception. The three or four practice periods which are recommended should be done as follows: Look about you, selecting subjects for the application of the idea for today as randomly as possible, and keeping your eyes on each one long enough to say: I am not alone in experiencing the effects of how I see ___. Conclude each practice period by repeating the more general statement: I am not alone in experiencing the effects of my seeing. A minute or so, or even less, will be sufficient for each practice period. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 18. "I am not alone in experiencing the effects of my seeing." *I noted in my Prelude that in the workbook, as well as in the text, Jesus often develops a specific theme, sets that one down and returns to the previous one. We see here the introduction of the idea that minds are joined, a theme central to A Course in Miracles -- the oneness of God's Son and, specifically here, the oneness of God's Son in his separated state.* (1) "The idea for today is another step in learning that the thoughts which give rise to what you see are never neutral or unimportant. It also emphasizes the idea that minds are joined, which will be given increasing stress later on." *Just as things in the world are different projections of the one thought of separation, so are the seemingly different people but part of the one separated Son. This means that all split minds are joined, because they come from one thought. Before the fragmentation occurred, a topic discussed at the beginning of Chapter 18 of the text, there was only one error or thought, just as in Heaven there is only one Son. Minds are joined as one, because there is only the Mind of Christ, which is One, and at one with the Mind of God. Much more importantly for our purposes, however, is the principle that all <split minds> are joined too. We are but fragmented perceptions and images that we -- our decision-making minds, outside time and space -- made so we would believe that separation is reality. In truth, all the seemingly separated fragments of God's Son, which we usually think of as homo sapiens, but actually include everything we perceive -- animate and inanimate -- are simply split-off parts of the one thought that says: "I have achieved the impossible. I am separate, autonomous, independent, free, and in control of my life." Here is that important passage from Chapter 18, which presents the concept of the <one> thought that made the world: "You who believe that God is fear made but one substitution. It has taken many forms, because it was the substitution of illusion for truth; of fragmentation for wholeness. It has become so splintered and subdivided and divided again, over and over, that it is now almost impossible to perceive it once was one, and still is what it was. That one error, which brought truth to illusion, infinity to, time, and life to death, was all you ever made. Your whole world rests upon it. Everything you see reflects it, and every special relationship that you have ever made is part of it." "You may be surprised to hear how very different is reality from what you see. You do not realize the magnitude of that one error. It was so vast and so completely incredible that from it a world of total unreality had to emerge. What else could come of it? Its fragmented aspects are fearful enough, as you begin to look at them. But

Lesson 17. I see no neutral things. This idea is another step in the direction of identifying cause and effect as it really operates in the world. You see no neutral things because you have no neutral thoughts. It is always the thought that comes first, despite the temptation to believe that it is the other way around. This is not the way the world thinks, but you must learn that it is the way you think. If it were not so, perception would have no cause, and would itself be the cause of reality. In view of its highly variable nature, this is hardly likely. In applying today's idea, say to yourself, with eyes open: I see no neutral things because I have no neutral thoughts. Then look about you, resting your glance on each thing you note long enough to say: I do not see a neutral ___, because my thoughts about ___ are not neutral. For example, you might say: I do not see a neutral wall, because my thoughts about walls are not neutral. I do not see a neutral body, because my thoughts about bodies are not neutral. As usual, it is essential to make no distinctions between what you believe to be animate or inanimate; pleasant or unpleasant. Regardless of what you may believe, you do not see anything that is really alive or really joyous. That is because you are unaware as yet of any thought that is really true, and therefore really happy. Three or four specific practice periods are recommended, and no less than three are required for maximum benefit, even if you experience resistance. However, if you do, the length of the practice period may be reduced to less than the minute or so that is otherwise recommended. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 17 "I see no neutral things." *This follows directly from "I have no neutral thoughts." We find the same pattern seen in the earlier lessons, where Jesus goes back and forth between our thoughts and what we perceive, trying to help us understand they are the same. His purpose is to cultivate in us a vigilance in watching how we think, realizing that nothing we think, perceive, or interpret as the truth is correct. This takes great humility. The ego's arrogance seeks to cover the fear of realizing we are wrong about absolutely everything, which ultimately includes ourselves. Any time you see an enemy "out there," or believe someone has the power to victimize, betray, or hurt you, you are saying you are right and Jesus is wrong: you are right because you can see and feel the attack, and have the evidence to prove it. However, you are not aware that <you> planted the evidence so you could find it. What you see is what you <want> to see, and so you put the evidence there and say: "See! My thoughts are <not> the problem. In fact, my thoughts are nothing. The problem is out there That is the problem." And almost always there is some special person that is the focus of your problem. These lessons attempt to train your mind to think this way all the time, so that you automatically translate what you perceive outside into an inner thought. It does not matter so much with coat hangers or waste paper baskets, but it does matter with the important relationships in your life. It also matters with <un>important ones, but there are always special people that take center stage. Remember, you see outside what you put there because you <want> to see it in the <body>, not the <mind>, thereby saying: "My thoughts are unimportant because what I see is the fact." Thus you must first realize the <fact> is what you think. When you can look at that thought with Jesus, you will finally realize it is not a fact at all. As the text says, God is the only Fact (T-3.1.8:2).* (1:1) "This idea [ I see no neutral things ] is another step in the direction of identifying cause and effect as it really operates in the world." *The thoughts in our minds are

Lesson 16. I have no neutral thoughts. The idea for today is a beginning step in dispelling the belief that your thoughts have no effect. Everything you see is the result of your thoughts. There is no exception to this fact. Thoughts are not big or little; powerful or weak. They are merely true or false. Those that are true create their own likeness. Those that are false make theirs. There is no more self-contradictory concept than that of "idle thoughts." What gives rise to the perception of a whole world can hardly be called idle. Every thought you have contributes to truth or to illusion; either it extends the truth or it multiplies illusions. You can indeed multiply nothing, but you will not extend it by doing so. Besides your recognizing that thoughts are never idle, salvation requires that you also recognize that every thought you have brings either peace or war; either love or fear. A neutral result is impossible because a neutral thought is impossible. There is such a temptation to dismiss fear thoughts as unimportant, trivial and not worth bothering about that it is essential you recognize them all as equally destructive, but equally unreal. We will practice this idea in many forms before you really understand it. In applying the idea for today, search your mind for a minute or so with eyes closed, and actively seek not to overlook any "little" thought that may tend to elude the search. This is quite difficult until you get used to it. You will find that it is still hard for you not to make artificial distinctions. Every thought that occurs to you, regardless of the qualities that you assign to it, is a suitable subject for applying today's idea. In the practice periods, first repeat the idea to yourself, and then as each one crosses your mind hold it in awareness while you tell yourself: This thought about ___ is not a neutral thought. That thought about ___ is not a neutral thought. As usual, use today's idea whenever you are are aware of a particular thought that arouses uneasiness. The following form is suggested for this purpose: This thought about ___ is not a neutral thought, because I have no neutral thoughts. Four or five practice periods are recommended, if you find them relatively effortless. If strain is experienced, three will be enough. The length of the exercise period should also be reduced if there is discomfort. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 16. "I have no neutral thoughts." *This idea is an attempt to correct the mistaken belief that our thoughts have no power. On one level it is true they have no power, because they cannot change Heaven nor can they destroy God. Within the dream, however, which is what Jesus is speaking about here, our thoughts have tremendous power. Just imagine what our thoughts are capable of doing: literally make up a physical universe, and a physical and psychological self that dwells within it; this self then actually believes it exists in the universe. That is Jesus' point in the first section of Chapter 31, "The Simplicity of Salvation," when he urges us not to underestimate the power of our learning skill. Although that was a message originally meant for Helen Schucman, in response to her constant complaints, Jesus is saying to each of us: "Do not tell me you cannot learn this course. Do not tell me your mind and its thoughts have no power. Look at what your learning <is> capable of doing." Here are <his> very clear words: "What you have taught yourself is such a giant learning feat it is indeed incredible. But you accomplished it because you wanted to, and did not pause in diligence to judge it hard to learn or too complex to grasp." "No one who understands what you have learned, how carefully you learned it, and the pains to which you went to practice and repeat the lessons endlessly, in every f

Lesson 15. My thoughts are images that I have made. It is because the thoughts you think you think appear as images that you do not recognize them as nothing. You think you think them, and so you think you see them. This is how your "seeing" was made. This is the function you have given your body's eyes. It is not seeing. It is image making. It takes the place of seeing, replacing vision with illusions. This introductory idea to the process of image making that you call seeing will not have much meaning for you. You will begin to understand it when you have seen little edges of light around the same familiar objects which you see now. That is the beginning of real vision. You can be certain that real vision will come quickly when this has occurred. As we go along, you may have many "light episodes." They may take many different forms, some of them quite unexpected. Do not be afraid of them. They are signs that you are opening your eyes at last. They will not persist, because they merely symbolize true perception, and they are not related to knowledge. These exercises will not reveal knowledge to you. But they will prepare the way to it. In practicing the idea for today, repeat it first to yourself, and then apply it to whatever you see around you, using its name and letting your eyes rest on it as you say: This ___ is an image that I have made. That ___ is an image that I have made. It is not necessary to include a large number of specific subjects for the application of today's idea. It is necessary, however, to continue to look at each subject while you repeat the idea to yourself. The idea should be repeated quite slowly each time. Although you will obviously not be able to apply the idea to very many things during the minute or so of practice that is recommended, try to make the selection as random as possible. Less than a minute will do for the practice periods, if you begin to feel uneasy. Do not have more than three application periods for today's idea unless you feel completely comfortable with it, and do not exceed four. However, the idea can be applied as needed throughout the day. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 15. "My thoughts are images that I have made." (1:1) "It is because the thoughts you think you think appear as images that you do not recognize them as nothing." *The "images" are what we perceive in the world outside us. The ego takes our thoughts of separation -- sin, guilt, and fear -- and projects them so that we "see" them in the world, rather that accepting their presence within. Thus we perceive these thoughts as images of a person, room, coat hanger, clock, and everything else. We can have an image of a vengeful or benevolent God, a happy or miserable world, but all images of specific forms are projections of our separation thoughts. Because we believe we see something outside, we believe that what we see is real. This process, then, becomes the ego's ultimate line of defense. Since we believe that the world outside is real, we never think about the fact that the images we perceive outside are coming for our inner thoughts, and if we do not know they are coming from our thoughts, there is no way we can realize that the thoughts themselves are really nothing. The entire thought system of the ego, and all the specific thoughts associated with it, are <nothing>-- a defense against the reality of Who we are, our true Identity as Christ. The phrase "the thoughts you think you think" is extremely important. We actually think we are thinking, as we discussed in the earlier lessons. In fact, we could say that the fundamental ego problem is that we <think> -- not <what> we think so much as the fact that we think we can think (cf., again, T-31.V.14:3-4). We believe our thoughts <are> our thoughts. In other words, we believe they belong

Lesson 14. God did not create a meaningless world. The idea for today is, of course, the reason why a meaningless world is impossible. What God did not create does not exist. And everything that does exist exists as He created it. The world you see has nothing to do with reality. It is of your own making, and it does not exist. The exercises for today are to be practiced with eyes closed throughout. The mind-searching period should be short, a minute at most. Do not have more than three practice periods with today's idea unless you find them comfortable. If you do, it will be because you really understand what they are for. The idea for today is another step in learning to let go the thoughts that you have written on the world, and see the Word of God in their place. The early steps in this exchange, which can truly be called salvation, can be quite difficult and even quite painful. Some of them will lead you directly into fear. You will not be left there. You will go far beyond it. Our direction is toward perfect safety and perfect peace. With eyes closed, think of all the horrors in the world that cross your mind. Name each one as it occurs to you, and then deny its reality. God did not create it, and so it is not real. Say, for example: God did not create that war, and so it is not real. God did not create that airplane crash, and so it is not real. God did not create that disaster [specify], and so it is not real. Suitable subjects for the application of today's idea also include anything you are afraid might happen to you, or to anyone about whom you are concerned. In each case, name the "disaster" quite specifically. Do not use general terms. For example, do not say, "God did not create illness," but, "God did not create cancer," or heart attacks, or whatever may arouse fear in you. This is your personal repertory of horrors at which you are looking. These things are part of the world you see. Some of them are shared illusions, and others are part of your personal hell. It does not matter. What God did not create can only be in your own mind apart from His. Therefore, it has no meaning. In recognition of this fact, conclude the practice periods by repeating today's idea: God did not create a meaningless world. The idea for today can, of course, be applied to anything that disturbs you during the day, aside from the practice periods. Be very specific in applying it. Say: God did not create a meaningless world. He did not create [specify the situation which is disturbing you], and so it is not real. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 14. "God did not create a meaningless world." (1) "The idea for today is, of course, the reason why a meaningless world is impossible. What God did not create does not exist. And everything that does exist exists as He created it. The world you see has nothing to do with reality. It is of your own making, and it does not exist." *Lines like these are frequently used by students of A Course in Miracles as a way to dilute the metaphysics and claim that the Course does <not> say that God did not create the world. Rather they claim that the Course teaches only that God did not create the world <we see>. It is true that the words of some statements say just that, but only because Jesus is teaching us to pay careful attention to what we perceive. He makes it abundantly clear both in the workbook, as well as many, many other places in the rest of the material that God could not have created the world because it is His opposite. (See, for example, T-4.1:11; T-29.VI.2:7-10; W-p1.132.4-6; W-p1.152.5-7;C-4.1). Everything in the world of specifics and form changes and dies. Such a world is outside of God, and therefore could not exist. The very fact that we <perceive> the world means it is unreal, and also that we are unreal. Again, t

Lesson 13. A meaningless world engenders fear. Today's idea is really another form of the preceding one, except that it is more specific as to the emotion aroused. Actually, a meaningless world is impossible. Nothing without meaning exists. However, it does not follow that you will not think you perceive something that has no meaning. On the contrary, you will be particularly likely to think you do perceive it. Recognition of meaninglessness arouses intense anxiety in all the separated ones. It represents a situation in which God and the ego "challenge" each other as to whose meaning is to be written in the empty space that meaninglessness provides. The ego rushes in frantically to establish its own ideas there, fearful that the void may otherwise be used to demonstrate its own impotence and unreality. And on this alone it is correct. It is essential, therefore, that you learn to recognize the meaningless, and accept it without fear. If you are fearful, it is certain that you will endow the world with attributes that it does not possess, and crowd it with images that do not exist. To the ego illusions are safety devices, as they must also be to you who equate yourself with the ego. (The exercises for today, which should be done about three or four times for not more than a minute or so at most each time, are to be practiced in a somewhat different way from the preceding ones. With eyes closed, repeat today's idea to yourself. Then open your eyes, and look about you slowly, saying: I am looking at a meaningless world. Repeat this statement to yourself as you look about. Then close your eyes, and conclude with: A meaningless world engenders fear because I think I am in competition with God. You may find it difficult to avoid resistance, in one form or another, to this concluding statement. Whatever form such resistance may take, remind yourself that you are really afraid of such a thought because of the "vengeance" of the "enemy." You are not expected to believe the statement at this point, and will probably dismiss it as preposterous. Note carefully, however, any signs of overt or covert fear which it may arouse. This is our first attempt at stating an explicit cause and effect relationship of a kind which you are very inexperienced in recognizing. Do not dwell on the concluding statement, and try not even to think of it except during the practice periods. That will suffice at present. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 13. "A meaningless world engenders fear." (1} "Today's idea is really another form of the preceding one, except that it is more specific as to the emotion aroused. Actually, a meaningless world is impossible. Nothing without meaning exists. However, it does not follow that you will not think you perceive something that has no meaning. On the contrary, you will be particularly likely to think you do perceive it." *This is because you do not want to realize that what you perceive has no meaning. Once again, if what I see out there in the world has no meaning the thought within me that gave rise to it has no meaning either. Since I <am> my thoughts, it follows that *I* do not have any meaning, which means *I* do not exist. Therefore, rather than realize everything is meaningless within and without, I will substitute my own meaning. Obviously, if I perceive something I think is out there, which effects me, I have already pronounced it real. And I want to keep the underlying thought real so *I* can continue to exist.* (2:1) "Recognition of meaninglessness arouses intense anxiety in all the separated ones." *The anxiety arises because at some level I realize that the meaningless extends to <my> existence.* (2:2) "It represents a situation in which God and the ego "challenge" each other as to whose meaning is to be written in the empty space that m

Lesson 12. I am upset because I see a meaningless world. The importance of this idea lies in the fact that it contains a correction for a major perceptual distortion. You think that what upsets you is a frightening world, or a sad world, or a violent world, or an insane world. All these attributes are given it by you. The world is meaningless in itself. These exercises are done with eyes open. Look around you, this time quite slowly. Try to pace yourself so that the slow shifting of your glance from one thing to another involves a fairly constant time interval. Do not allow the time of the shift to become markedly longer or shorter, but try, instead, to keep a measured, even tempo throughout. What you see does not matter. You teach yourself this as you give whatever your glance rests on equal attention and equal time. This is a beginning step in learning to give them all equal value. As you look about you, say to yourself: I think I see a fearful world, a dangerous world, a hostile world, a sad world, a wicked world, a crazy world, and so on, using whatever descriptive terms happen to occur to you. If terms which seem positive rather than negative occur to you, include them. For example, you might think of "a good world," or "a satisfying world." If such terms occur to you, use them along with the rest. You may not yet understand why these "nice" adjectives belong in these exercises but remember that a "good world" implies a "bad" one, and a "satisfying world" implies an "unsatisfying" one. All terms which cross your mind are suitable subjects for today's exercises. Their seeming quality does not matter. Be sure that you do not alter the time intervals between applying today's idea to what you think is pleasant and what you think is unpleasant. For the purposes of these exercises, there is no difference between them. At the end of the practice period, add: But I am upset because I see a meaningless world. What is meaningless is neither good nor bad. Why, then, should a meaningless world upset you? If you could accept the world as meaningless and let the truth be written upon it for you, it would make you indescribably happy. But because it is meaningless, you are impelled to write upon it what you would have it be. It is this you see in it. It is this that is meaningless in truth. Beneath your words is written the Word of God. The truth upsets you now, but when your words have been erased, you will see His. That is the ultimate purpose of these exercises. Three or four times is enough for practicing the idea for today. Nor should the practice periods exceed a minute. You may find even this too long. Terminate the exercises whenever you experience a sense of strain. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 12. "I am upset because I see a meaningless world." *Lessons 5 and 6 stated that "I am never upset for the reason I think," and "I am upset because I see something that is not there." This lesson amplifies these ideas. Thus, "I am upset because I see a meaningless world." Jesus now explains why that statement is true:* (1) "The importance of this idea lies in the fact that it contains a correction for a major perceptual distortion. You think that what upsets you is a frightening world, or a sad world, or a violent world, or an insane world. All these attributes are given it by you. The world is meaningless in itself." *We perceive violence, hostility, insanity, and a myriad of other conditions. Jesus is not denying what we perceive. He is simply saying that what we perceive is not real. He is not saying, however, that we should deny our experiences (see, e.g., T-2.IV.3:8-11). Rather, he is helping us realize where the experiences are coming from. If I am upset, it is not because of what someone or something in the world has done to me, as we are also taught lat

Lesson 11. My meaningless thoughts are showing me a meaningless world. This is the first idea we have had that is related to a major phase of the correction process; the reversal of the thinking of the world. It seems as if the world determines what you perceive. Today's idea introduces the concept that your thoughts determine the world you see. Be glad indeed to practice the idea in its initial form, for in this idea is your release made sure. The key to forgiveness lies in it. The practice periods for today's idea are to be undertaken somewhat differently from the previous ones. Begin with your eyes closed, and repeat the idea slowly to yourself. Then open your eyes and look about, near and far, up and down,-anywhere. During the minute or so to be spent in using the idea merely repeat it to yourself, being sure to do so without haste, and with no sense of urgency or effort. To do these exercises for maximum benefit, the eyes should move from one thing to another fairly rapidly, since they should not linger on anything in particular. The words, however, should be used in an unhurried, even leisurely fashion. The introduction to this idea, in particular, should be practiced as casually as possible. It contains the foundation for the peace, relaxation and freedom from worry that we are trying to achieve. On concluding the exercises, close your eyes and repeat the idea once more slowly to yourself. Three practice periods today will probably be sufficient. However, if there is little or no uneasiness and an inclination to do more, as many as five may be undertaken. More than this is not recommended. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for "A Course in Miracles"? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 11. "My meaningless thoughts are showing me a meaningless world." *Jesus is now explicitly draws the connection between our thoughts and what we perceive, so that the reason nothing we see around us has any meaning (Lesson 1) is that what we are supposedly seeing comes from a thought that has no meaning. This lesson clearly expresses that cause-effect relationship.* (1:1-2) "This is the first idea we have had that is related to a major phase of the correction process; the reversal of the thinking of the world. It seems as if the world determines what you perceive." *We could add: "what you feel, what you think, your emotions, your problems," etc. For example, I perceive two people having a fight because they are fighting. Or my body feels cold because the temperature is below freezing. That is how the world thinks, and how everyone experiences the world. However, if all this comes from our thoughts, part of the ego's dream of separation, it must be these thoughts that dreamt the freezing temperature and the bodies react to it. Our sensory apparatus, therefore, proves to us there is a world that is independent of us, and that we are the innocent victims of events beyond our control. This surely does not mean we are to feel guilty if we are discomforted by a bitterly cold day. It simply means we should realize we are cold because we identify with the body, which in turn means we identify with the ego's thought system of separation, all of which is meaningless. Again:* (1:3-5) "Today's idea introduces the concept that your thoughts determine the world you see. Be glad indeed to practice the idea in its initial form, for in this idea is your release made sure. The key to forgiveness lies in it." *This is an extremely important statement. Jesus is telling us simply to listen to him and practice this idea in its initial form. He is implying that he is going to build this up over the course of the year of workbook lessons and though our systematic study of the text. That is how we learn forgiveness. I cannot forgive a world that is real. I cannot forgive others for what they have actually done, regardless of the seeming effect it has h

Lesson 10. My thoughts do not mean anything. This idea applies to all the thoughts of which you are aware, or become aware in the practice periods. The reason the idea is applicable to all of them is that they are not your real thoughts. We have made this distinction before, and will do so again. You have no basis for comparison as yet. When you do, you will have no doubt that what you once believed were your thoughts did not mean anything. This is the second time we have used this kind of idea. The form is only slightly different. This time the idea is introduced with "My thoughts" instead of "These thoughts," and no link is made overtly with the things around you. The emphasis is now on the lack of reality of what you think you think. This aspect of the correction process began with the idea that the thoughts of which you are aware are meaningless, outside rather than within; and then stressed their past rather than their present status. Now we are emphasizing that the presence of these "thoughts" means that you are not thinking. This is merely another way of repeating our earlier statement that your mind is really a blank. To recognize this is to recognize nothingness when you think you see it. As such, it is the prerequisite for vision. Close your eyes for these exercises, and introduce them by repeating the idea for today quite slowly to yourself. Then add: This idea will help to release me from all that I now believe. The exercises consist, as before, in searching your mind for all the thoughts that are available to you, without selection or judgment. Try to avoid classification of any kind. In fact, if you find it helpful to do so, you might imagine that you are watching an oddly assorted procession going by, which has little if any personal meaning to you. As each one crosses your mind, say: My thought about ___ does not mean anything. My thought about ___ does not mean anything. Today's thought can obviously serve for any thought that distresses you at any time. In addition, five practice periods are recommended, each involving no more than a minute or so of mind searching. It is not recommended that this time period be extended, and it should be reduced to half a minute or less if you experience discomfort. Remember, however, to repeat the idea slowly before applying it specifically, and also to add: This idea will help to release me from all that I now believe. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 10. "My thoughts do not mean anything." *Lesson 4 stated: "These thoughts do not mean anything." As Jesus explains in the second paragraph, he now says "My" instead of "These," thus making the teaching much more personal for us.* (1) "This idea applies to all the thoughts of which you are aware, or become aware in the practice periods. The reason the idea is applicable to all of them is that they are not your real thoughts. We have made this distinction before, and will do so again. You have no basis for comparison as yet. When you do, you will have no doubt that what you once believed were your thoughts did not mean anything." *Our "real thoughts" would be anything in our right minds, anything that comes from the Holy Spirit. In this sense, an <unreal> thought would be, for example, that someone is attacking me. The <real thought> would be that this is call for love, and it is a call for love that is shared by me. However, as Jesus is teaching us here, we are still far too identified with <our> thoughts to be able seriously to entertain what he is saying to us about the thoughts that our thoughts are covering. But, we are only on Lesson 10!* (2) "This is the second time we have used this kind of idea. The form is only slightly different. This time the idea is introduced with "My thoughts" instead of "These thoughts," and no link is made overtly with the

Lesson 9. I see nothing as it is now. This idea obviously follows from the two preceding ones. But while you may be able to accept it intellectually, it is unlikely that it will mean anything to you as yet. However, understanding is not necessary at this point. In fact, the recognition that you do not understand is a prerequisite for undoing your false ideas. These exercises are concerned with practice, not with understanding. You do not need to practice what you already understand. It would indeed be circular to aim at understanding, and assume that you have it already. It is difficult for the untrained mind to believe that what it seems to picture is not there. This idea can be quite disturbing, and may meet with active resistance in any number of forms. Yet that does not preclude applying it. No more than that is required for these or any other exercises. Each small step will clear a little of the darkness away, and understanding will finally come to lighten every corner of the mind that has been cleared of the debris that darkens it. These exercises, for which three or four practice periods are sufficient, involve looking about you and applying the idea for the day to whatever you see, remembering the need for its indiscriminate application, and the essential rule of excluding nothing. For example: I do not see this typewriter as it is now. I do not see this telephone as it is now. I do not see this arm as it is now. Begin with things that are nearest you, and then extend the range outward: I do not see that coat rack as it is now. I do not see that door as it is now. I do not see that face as it is now. It is emphasized again that while complete inclusion should not be attempted, specific exclusion must be avoided. Be sure you are honest with yourself in making this distinction. You may be tempted to obscure it. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 9. "I see nothing as it is now." *Lesson 9 logically follows from Lessons 7 and 8. If my thoughts are meaningless because they are preoccupied with a past that does not exist, and the past does not exist because it is rooted in sin and separation, which never happened, then it must logically follow that "I see nothing as it is now."* (1:1-2) "This idea obviously follows from the two preceding ones. But while you may be able to accept it intellectually, it is unlikely that it will mean anything to you as yet." *This is a mild understatement. The idea will not mean anything to us because we are terrified of what it really means. In the holy instant, which is the meaning of "now," there is nothing to see. Chapter 18 in the text says: "At no single instant does the body exist at all." (T-18.VII.3:1), which means that in the holy instant there is no body. Why? Because there is no thought of separation; no sin, guilt, and fear, and therefore no body is needed to defend against those thoughts. These are the blocks to truth that Jesus referred to in the previous lesson. Thus, everything I "see" is a defense against the holy instant.* (1:3-7) "However, understanding is not necessary at this point. In fact, the recognition that you do not understand is a prerequisite for undoing your false ideas. These exercises are concerned with practice, not with understanding. You do not need to practice what you already understand. It would indeed be circular to aim at understanding, and assume that you have it already." *This is the same idea I underscored in the previous lesson: the importance of recognizing that your mind is blank when it is thinking. We think we understand what we are thinking. But in truth we do not understand anything, because our so-called thinking is a block to real understanding, which in A Course in Miracles is equated with truth or vision. I quoted earlier from "The Little Willingness" where Jesus says

Lesson 8. My mind is preoccupied with past thoughts. This idea is, of course, the reason why you see only the past. No one really sees anything. He sees only his thoughts projected outward. The mind's preoccupation with the past is the cause of the misconception about time from which your seeing suffers. Your mind cannot grasp the present, which is the only time there is. It therefore cannot understand time, and cannot, in fact, understand anything. The one wholly true thought one can hold about the past is that it is not here. To think about it at all is therefore to think about illusions. Very few have realized what is actually entailed in picturing the past or in anticipating the future. The mind is actually blank when it does this, because it is not really thinking about anything. The purpose of the exercises for today is to begin to train your mind to recognize when it is not really thinking at all. While thoughtless ideas preoccupy your mind, the truth is blocked. Recognizing that your mind has been merely blank, rather than believing that it is filled with real ideas, is the first step to opening the way to vision. The exercises for today should be done with eyes closed. This is because you actually cannot see anything, and it is easier to recognize that no matter how vividly you may picture a thought, you are not seeing anything. With as little investment as possible, search your mind for the usual minute or so, merely noting the thoughts you find there. Name each one by the central figure or theme it contains, and pass on to the next. Introduce the practice period by saying: I seem to be thinking about ___. Then name each of your thoughts specifically, for example: I seem to be thinking about [name of a person], about [name of an object], about [name of an emotion], and so on, concluding at the end of the mind-searching period with: But my mind is preoccupied with past thoughts. This can be done four or five times during the day, unless you find it irritates you. If you find it trying, three or four times is sufficient. You might find it helpful, however, to include your irritation, or any emotion that the idea for today may induce, in the mind searching itself. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 8. "My mind is preoccupied with past thoughts." *There is a discernible sequence to the lessons as one continues to read and practice them. Jesus begins with simple ideas and statements about the way we perceive the world. He then quickly moves to the way we perceive our thoughts and, beginning with Lesson 8, he develops much more clearly the specific cause and effect connection between our thoughts and the world. Here, for the first time in the workbook, he speaks of the world's unreality. He also introduces the idea of projection, a principle that was implied in the first seven lessons, but will be clearly identified in the lessons to follow. Jesus has been telling us up to this point that what we see is meaningless because what we see comes from what we think. And what we think (in our ego minds) is meaningless because it denies true Meaning. This has not been clearly stated in the lessons to date, although we have discussed it, but it certainly has been implied and will be more explicitly stated in the lessons to come.* (1:1) "This idea is, of course, the reason why you see only the past." *Lesson 7, "I see only the past," introduces the idea that everything we perceive is meaningless because it is based on our thoughts of the past. In Lesson 8, Jesus continues and extends his discussion of time and the past: <My mind is preoccupied with past thoughts>. It is not simply that we see only the past, which, again, was the theme of Lesson 7, but we see only the past because we <think> only the past. Jesus is here introducing the idea that what we see <outs

Lesson 7. I see only the past. This idea is particularly difficult to believe at first. Yet it is the rationale for all of the preceding ones. It is the reason why nothing that you see means anything. It is the reason why you have given everything you see all the meaning that it has for you. It is the reason why you do not understand anything you see. It is the reason why your thoughts do not mean anything, and why they are like the things you see. It is the reason why you are never upset for the reason you think. It is the reason why you are upset because you see something that is not there. Old ideas about time are very difficult to change, because everything you believe is rooted in time, and depends on your not learning these new ideas about it. Yet that is precisely why you need new ideas about time. This first time idea is not really so strange as it may sound at first. Look at a cup, for example. Do you see a cup, or are you merely reviewing your past experiences of picking up a cup, being thirsty, drinking from a cup, feeling the rim of a cup against your lips, having breakfast and so on? Are not your aesthetic reactions to the cup, too, based on past experiences? How else would you know whether or not this kind of cup will break if you drop it? What do you know about this cup except what you learned in the past? You would have no idea what this cup is, except for your past learning. Do you, then, really see it? Look about you. This is equally true of whatever you look at. Acknowledge this by applying the idea for today indiscriminately to whatever catches your eye. For example: I see only the past in this pencil. I see only the past in this shoe. I see only the past in this hand. I see only the past in that body. I see only the past in that face. Do not linger over any one thing in particular, but remember to omit nothing specifically. Glance briefly at each subject, and then move on to the next. Three or four practice periods, each to last a minute or so, will be enough. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 7. "I see only the past." *Lesson 7 is essentially a summary of the previous six lessons, as we see in the first paragraph where they are repeated almost verbatim. In the second paragraph we find Jesus returning to an idea he mentioned briefly in the second paragraph of Lesson 3 -- the importance of clearing our minds of past thoughts. Now, he elaborates: The reason that nothing means anything, that we have given everything the meaning it has, etc., is that we are seeing only the past. Keeping in mind the equation of sin, guilt and fear with the past, present, and future will help you understand the motivation for seeing only the past. Sin is equated with separation, which proves that I am an individual, autonomous from God. Once I believed this lie, it will automatically be projected out and take the form of the past. Thus, I see the past in everything, because I want to maintain my individual identity. Here is how Jesus says it:* (2) "Old ideas about time are very difficult to change, because everything you believe is rooted in time, and depends on your not learning these new ideas about it. Yet that is precisely why you need new ideas about time. This first time idea is not really so strange as it may sound at first." *Whenever we are upset it is because we are equating something that just happened with something from the past. I see a particular person and I know what I am supposed to do: This is an authority, and so my hate is justified; this is my rival, and so I have to hate this person; this one is a certain color, which I hate. Hate is always based on the past. Most of the time, though, it is more subtle than these examples, which is why we need practice to recognize and accept this "first time idea." In sum, then, the purpose of seeing

Lesson 6. I am upset because I see something that is not there. The exercises with this idea are very similar to the preceding ones. Again, it is necessary to name both the form of upset (anger, fear, worry, depression and so on) and the perceived source very specifically for any application of the idea. For example: I am angry at ___ because I see something that is not there. I am worried about ___ because I see something that is not there. Today's idea is useful for application to anything that seems to upset you, and can profitably be used throughout the day for that purpose. However, the three or four practice periods which are required should be preceded by a minute or so of mind searching, as before, and the application of the idea to each upsetting thought uncovered in the search. Again, if you resist applying the idea to some upsetting thoughts more than to others, remind yourself of the two cautions stated in the previous lesson: There are no small upsets. They are all equally disturbing to my peace of mind. And: I cannot keep this form of upset and let the others go. For the purposes of these exercises, then, I will regard them all as the same. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from his book set, called: "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 6. "I am upset because I see something that is not there." *This lesson is a bombshell. What is so intriguing about these first lessons is that Jesus does not become involved with weighty metaphysics. Yet that is exactly what grounds the idea that "I am upset because I see something that is not there." What is upsetting me is <within> me, not outside. <There is nothing outside of me>. What I think I see is merely a projection of a thought in my mind, and this thought -- of separation from God -- is not there either! My perceptions are of illusions, the projections of thoughts that are themselves illusions. What else can an illusion breed but further illusions? The first paragraph, as it itself states, is already familiar in its emphasis on specificity. Paragraph 2 should also be familiar: * (2) "Today's idea is useful for application to anything that seems to upset you, and can profitably be used throughout the day for that purpose. However, the three or four practice periods which are required should be preceded by a minute or so of mind searching, as before, and the application of the idea to each upsetting thought uncovered in the search." *Mind searching is the focal point of Jesus' message and the means of applying his teachings to our daily experiences. He then returns to two ideas mentioned in Lesson 5:* (3) "Again, if you resist applying the idea to some upsetting thoughts more than to others, remind yourself of the two cautions stated in the previous lesson:" There are no small upsets. They are all equally disturbing to my peace of mind. And: I cannot keep this form of upset and let the others go. For the purposes of these exercises, then, I will regard them all as the same." *It would be difficult to over-emphasize the importance of this idea of the inherent <sameness> of all things -- both large and small upsets (as well as large and small pleasures). It occupies a central place in Jesus' teaching, as it is the means of our learning to tell the difference between illusion and truth or, in Plato's words, appearance and reality.* Foundation for "A Course in Miracles"? Religious and educational materials promoting understanding and application of the teachings of A Course in Mira... Love and Blessings, Lyn Johnson 719-369-1822 http://www.mlynjohnson.com/ https://www.facebook.com/sweedreamz ACIM Gather for "A Course in Miracles" Students & Teachers

Lesson 5. I am never upset for the reason I think. This idea, like the preceding one, can be used with any person, situation or event you think is causing you pain. Apply it specifically to whatever you believe is the cause of your upset, using the description of the feeling in whatever term seems accurate to you. The upset may seem to be fear, worry, depression, anxiety, anger, hatred, jealousy or any number of forms, all of which will be perceived as different. This is not true. However, until you learn that form does not matter, each form becomes a proper subject for the exercises for the day. Applying the same idea to each of them separately is the first step in ultimately recognizing they are all the same. When using the idea for today for a specific perceived cause of an upset in any form, use both the name of the form in which you see the upset, and the cause which you ascribe to it. For example: I am not angry at ___ for the reason I think. I am not afraid of ___ for the reason I think. But again, this should not be substituted for practice periods in which you first search your mind for "sources" of upset in which you believe, and forms of upset which you think result. In these exercises, more than in the preceding ones, you may find it hard to be indiscriminate, and to avoid giving greater weight to some subjects than to others. It might help to precede the exercises with the statement: There are no small upsets. They are all equally disturbing to my peace of mind. Then examine your mind for whatever is distressing you, regardless of how much or how little you think it is doing so. You may also find yourself less willing to apply today's idea to some perceived sources of upset than to others. If this occurs, think first of this: I cannot keep this form of upset and let the others go. For the purposes of these exercises, then, I will regard them all as the same. Then search your mind for no more than a minute or so, and try to identify a number of different forms of upset that are disturbing you, regardless of the relative importance you may give them. Apply the idea for today to each of them, using the name of both the source of the upset as you perceive it, and of the feeling as you experience it. Further examples are: I am not worried about ___ for the reason I think. I am not depressed about ___ for the reason I think. Three or four times during the day is enough. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from his book set, called: "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 5. "I am never upset for the reason I think." *This is one of the lessons I frequently quote, for it goes to the heart of our practice. We obviously think we are upset because of what is going on the world and how it impinges on us. But the <only> reason we are upset, which is not explicitly taught here, although implied, is that we chose the ego as our teacher instead of Jesus.* (1) "This idea, like the preceding one, can be used with any person, situation or event you think is causing you pain. Apply it specifically to whatever you believe is the cause of your upset, using the description of the feeling in whatever term seems accurate to you. The upset may seem to be fear, worry, depression, anxiety, anger, hatred, jealousy or any number of forms, all of which will be perceived as different. This is not true. However, until you learn that form does not matter, each form becomes a proper subject for the exercises for the day. Applying the same idea to each of them separately is the first step in ultimately recognizing they are all the same." *Expressed here, again, is the paradox that we are to keep practicing with specifics so that we learn that everything is the same and non-specific. Indeed, this is the central theme of the process given us in A Course in Miracles that will eventually awaken us from the dream. By practicing

Lesson 4. These thoughts do not mean anything. They are like the things I see in this room [on this street, from this window, in this place]. Unlike the preceding ones, these exercises do not begin with the idea for the day. In these practice periods, begin with noting the thoughts that are crossing your mind for about a minute. Then apply the idea to them. If you are already aware of unhappy thoughts, use them as subjects for the idea. Do not, however, select only the thoughts you think are "bad." You will find, if you train yourself to look at your thoughts, that they represent such a mixture that, in a sense, none of them can be called "good" or "bad." This is why they do not mean anything. In selecting the subjects for the application of today's idea, the usual specificity is required. Do not be afraid to use "good" thoughts as well as "bad." None of them represents your real thoughts, which are being covered up by them. The "good" ones are but shadows of what lies beyond, and shadows make sight difficult. The "bad" ones are blocks to sight, and make seeing impossible. You do not want either. This is a major exercise, and will be repeated from time to time in somewhat different form. The aim here is to train you in the first steps toward the goal of separating the meaningless from the meaningful. It is a first attempt in the long-range purpose of learning to see the meaningless as outside you, and the meaningful within. It is also the beginning of training your mind to recognize what is the same and what is different. In using your thoughts for application of the idea for today, identify each thought by the central figure or event it contains; for example: This thought about ___ does not mean anything. It is like the things I see in this room [on this street, and so on]. You can also use the idea for a particular thought that you recognize as harmful. This practice is useful, but is not a substitute for the more random procedures to be followed for the exercises. Do not, however, examine your mind for more than a minute or so. You are too inexperienced as yet to avoid a tendency to become pointlessly preoccupied. Further, since these exercises are the first of their kind, you may find the suspension of judgment in connection with thoughts particularly difficult. Do not repeat these exercises more than three or four times during the day. We will return to them later. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from his book set, called: "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for "A Course in Miracles"? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 4. "These thoughts do not mean anything. They are like the things I see in this room [on this street, from this window, in this place]." *Jesus is helping us realize it is not what we see that has no meaning, but our <thoughts> about what we see have no meaning as well. In later lessons he explains that our thoughts are no different from what we perceive. The inner and the outer are one and the same.* (1) "Unlike the preceding ones, these exercises do not begin with the idea for the day. In these practice periods, begin with noting the thoughts that are crossing your mind for about a minute. Then apply the idea to them. If you are already aware of unhappy thoughts, use them as subjects for the idea. Do not, however, select only the thoughts you think are "bad." You will find, if you train yourself to look at your thoughts, that they represent such a mixture that, in a sense, none of them can be called "good" or "bad." This is why they do not mean anything." *Both our perceptions and thinking are variable. What is variable is not unchanging, by definition, and if it is not unchanging, it cannot be of God. This statement reflects one of the core premises on which the logic of A Course in Miracles rests. Anything of God <must> share in His attributes. If it does not, it cannot be of Him and so must be unreal or illusory. Thus, if there

Lesson 3. I do not understand anything I see in this room [on this street, from this window, in this place]. Apply this idea in the same way as the previous ones, without making distinctions of any kind. Whatever you see becomes a proper subject for applying the idea. Be sure that you do not question the suitability of anything for application of the idea. These are not exercises in judgment. Anything is suitable if you see it. Some of the things you see may have emotionally charged meaning for you. Try to lay such feelings aside, and merely use these things exactly as you would anything else. The point of the exercises is to help you clear your mind of all past associations, to see things exactly as they appear to you now, and to realize how little you really understand about them. It is therefore essential that you keep a perfectly open mind, unhampered by judgment, in selecting the things to which the idea for the day is to be applied. For this purpose one thing is like another; equally suitable and therefore equally useful. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 3. "I do not understand anything I see in this room [on this street, from this window, in this place]." *Nothing in this room means anything because I have given it all the meaning it has. Therefore, since I have given it its meaning, how could I, a self separated <from> meaning, possibly understand it? I can understand it from my ego's point of view because it serves the purpose of making the world and my experience of it real. But I cannot truly understand it, because the purpose of the world, as I discussed in the Prelude to these volumes, is to prevent me from understanding. <True> understanding would have me realize the purpose I have given to everything and everyone in my life. Again, these early lessons have as one of their important goals to humble us, so that we realize we do not understand anything. This is what underlies Jesus' important (if not outrageous!) statement in the text: "You are still convinced that your understanding is a powerful contribution to the truth, and makes it what it is" (T-18.IV.!7:5). ... This lesson begins with the emphasis on indiscriminateness we have already seen.* (1:1) "Apply this idea in the same way as the previous ones, without making distinctions of any kind." *This means I do not understand anything. I think I understand what the pen or cup is for, yet do not understand that their <ultimate> purpose is to keep me rooted in the illusion and out of Heaven. My ego would tell me the pen is for writing, the cup for drinking, and clothes for covering the body, but I do not understand the ego's underlying purpose for these and all other aspects of the material world.* (1:2-5) "Whatever you see becomes a proper subject for applying the idea. Be sure that you do not question the suitability of anything for application of the idea. These are not exercises in judgment. Anything is suitable if you see it." *Unconsciously, we certainly do question the suitability of some things. Again, no one believes that their arm is less important than an apple or a button. We believe there is an extremely important difference between them. "Anything is suitable if you see it," because if I see it, it cannot be real. That is because we "see" with our eyes, and our eyes, as indeed all our sensory organs, were specifically made not to see. In other words, they were made by the ego to look <outside> the mind, while true vision is only <within> the mind. It is that fundamental unreality that unites everything in this world.* (1:6-7) "Some of the things you see may have emotionally charged meaning for you. Try to lay such feelings aside, and merely use these things exactly as you would anything else." *What is helpful about these lessons -- if you pay careful attention to them -- is

Lesson 2. I have given everything I see in this room [on this street, from this window, in this place] all the meaning that it has for me. The exercises with this idea are the same as those for the first one. Begin with the things that are near you, and apply the idea to whatever your glance rests on. Then increase the range outward. Turn your head so that you include whatever is on either side. If possible, turn around and apply the idea to what was behind you. Remain as indiscriminate as possible in selecting subjects for its application, do not concentrate on anything in particular, and do not attempt to include everything you see in a given area, or you will introduce strain. Merely glance easily and fairly quickly around you, trying to avoid selection by size, brightness, color, material, or relative importance to you. Take the subjects simply as you see them. Try to apply the exercise with equal ease to a body or a button, a fly or a floor, an arm or an apple. The sole criterion for applying the idea to anything is merely that your eyes have lighted on it. Make no attempt to include anything particular, but be sure that nothing is specifically excluded. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 2. "I have given everything I see in this room [on this street, from this window, in this place] all the meaning that it has for me." *The first lesson -- that nothing means anything -- is now extended. The reason nothing means anything is that you have given meaning to everything, obscuring, as we shall see presently, its <true> meaning of forgiveness. You know you have done so because you think your hand is more important than a pen. Since this clearly cannot be the way the Holy Spirit thinks, it can only have come from the way <you> think. God has not given everything you see around you its meaning, nor has Jesus. <You> have. People will say they value something because their parents valued it, and because they were brought up in a certain culture, religion, socio-economic stratum, etc. But that is not an honest statement. If they truly thought about it they would realize they have not adopted <all> of their parents' values, nor the values of their social system, and so on. They have adopted only those values that resonate with what they <want> their values to be. Even though it is not mentioned here, Jesus is asking for complete honesty with him; to accept that nothing in this room or world means anything because I am the one who has given the world meaning, and I -- my ego -- could never understand <true> meaning: forgiveness.* (1) "The exercises with this idea are the same as those for the first one. Begin with the things that are near you, and apply the idea to whatever your glance rests on. Then increase the range outward. Turn your head so that you include whatever is on either side. If possible, turn around and apply the idea to what was behind you. Remain as indiscriminate as possible in selecting subjects for its application, do not concentrate on anything in particular, and do not attempt to include everything you see in a given area, or you will introduce strain." *Jesus is telling us not to discriminate by saying that one thing is important and another is not, or that this thing does not mean anything, but that one does. He is telling us to be indiscriminate in our practicing. Attempting to include everything will lead to strain, he tells us, and then a ritual will soon develop as well. Rituals involve strain because there is always a sense of <having> to do something. I <have> to say the prayer a certain way. I <have> to go to church or synagogue every day or every week, or whatever. If it is a ritual, then it is something that has to be done the same way all the time because that is what God wants, or the Bible says, or my religious teachers insist o

Lesson 1. Nothing I see in this room [on this street, from this window, in this place] means anything. Now look slowly around you, and practice applying this idea very specifically to whatever you see: This table does not mean anything. This chair does not mean anything. This hand does not mean anything. This foot does not mean anything. This pen does not mean anything. Then look farther away from your immediate area, and apply the idea to a wider range: That door does not mean anything. That body does not mean anything. That lamp does not mean anything. That sign does not mean anything. That shadow does not mean anything. Notice that these statements are not arranged in any order, and make no allowance for differences in the kinds of things to which they are applied. That is the purpose of the exercise. The statement should merely be applied to anything you see. As you practice the idea for the day, use it totally indiscriminately. Do not attempt to apply it to everything you see, for these exercises should not become ritualistic. Only be sure that nothing you see is specifically excluded. One thing is like another as far as the application of the idea is concerned. Each of the first three lessons should not be done more than twice a day each, preferably morning and evening. Nor should they be attempted for more than a minute or so, unless that entails a sense of hurry. A comfortable sense of leisure is essential. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Below, is from Kenneth Wapnick's commentaries on this lesson, from "Journey Through the Workbook of A Course in Miracles," which can be purchased at the following site: Foundation for A Course in Miracles ? ~ M. Street. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ "Nothing I see in this room [on this street, from this window, in this place] means anything." *This idea is to look around -- without judgment -- at these very prosaic objects in our world: a table, chair, hand, foot, pen, door, body, lamp, sign, shadow. Notice how Jesus sneaks the body in; the point is to realize that you normally would think that your hand is more important than a pen, or your body is more important than a lamp. There isn't anyone who does not believe that. Therefore, you need realize how you are coming to A Course in Miracles with a set of premises that you are not even aware of, a hierarchy of values that you hold about the world. That is why Jesus instructs us in the text: "To learn this course requires willingness to question every value that you hold. Not one can be kept hidden and obscure but it will jeopardize your learning. No belief is neutral. Every one has the power to dictate each decision that you make. For a decision is a conclusion based on everything you believe. It is the outcome of belief, and follows it as surely as does suffering follow guilt and freedom sinlessness." (T.24.in.2:1-6) This very first lesson, which seems so simple, if not simple-minded if you do not really understand it, contains the complete thought system of A Course in Miracles. There is no difference among any of the things in this world. They are all equally the same because they are part of the illusion, reflecting the same thought system of separation, which itself is unreal. As you know from your study of the text, the first law of chaos, the foundation of the thought system of the ego and the world, is that there is a hierarchy of illusions (T-23.II.2:3). If I believe that my body or hand is more important than a lamp, I am clearly saying there is a hierarchy of illusions. Again, it would be hard, if possible at all, to find someone in this world who does not share the belief in that hierarchy, or who even thinks about that as an issue. Thus, if you give some serious thought to this, it will become clear to you that your whole life is based on a lie -- the first law of chaos that says there is a hierarchy of illusions. ... Skip to paragraph 3:* (3.1-2) "Notice that these statements are not arranged in any order, and make no allowance for differences in the kinds of things to which they are applied. That

Workbook for StudentsIntroduction 1. A theoretical foundation such as the text provides is necessary as a framework to make the exercises in this workbook meaningful. ?Yet it is doing the exercises that will make the goal of the course possible. ?An untrained mind can accomplish nothing. ?It is the purpose of this workbook to train your mind to think along the lines the text sets forth. 2. The exercises are very simple. ?They do not require a great deal of time, and it does not matter where you do them. ?They need no preparation. ?The training period is one year. ?The exercises are numbered from 1 to 365. ?Do not undertake to do more than one set of exercises a day. 3. The workbook is divided into two main sections, the first dealing with the undoing of the way you see now, and the second with the acquisition of true perception. ?With the exception of the review periods, each day’s exercises are planned around one central idea, which is stated first. ?This is followed by a description of the specific procedures by which the idea for the day is to be applied. 4. The purpose of the workbook is to train your mind in a systematic way to a different perception of everyone and everything in the world. ?The exercises are planned to help you generalize the lessons, so that you will understand that each of them is equally applicable to everyone and everything you see. 5. Transfer of training in true perception does not proceed as does transfer of the training of the world. ?If true perception has been achieved in connection with any person, situation or event, total transfer to everyone and everything is certain. ?On the other hand, one exception held apart from true perception makes its accomplishments anywhere impossible. 6. The only general rules to be observed throughout, then, are: First, that the exercises be practiced with great specificity, as will be indicated. ?This will help you to generalize the ideas involved to every situation in which you find yourself, and to everyone and everything in it. ?Second, be sure that you do not decide for yourself that there are some people, situations or things to which the ideas are inapplicable. ?This will interfere with transfer of training. ?The very nature of true perception is that it has no limits. ?It is the opposite of the way you see now. 7. The overall aim of the exercises is to increase your ability to extend the ideas you will be practicing to include everything. ?This will require no effort on your part. ?The exercises themselves meet the conditions necessary for this kind of transfer. 8. Some of the ideas the workbook presents you will find hard to believe, and others may seem to be quite startling. ?This does not matter. ?You are merely asked to apply the ideas as you are directed to do. ?You are not asked to judge them at all. ?You are asked only to use them. ?It is their use that will give them meaning to you, and will show you that they are true. 9. Remember only this; you need not believe the ideas, you need not accept them, and you need not even welcome them. ?Some of them you may actively resist. ?None of this will matter, or decrease their efficacy. ?But do not allow yourself to make exceptions in applying the ideas the workbook contains, and whatever your reactions to the ideas may be, use them. ?Nothing more than that is required.(ACIM, W-in.1:1–9:5) Love and Blessings, Lyn Johnson 719-369-1822 http://www.mlynjohnson.com/ https://www.facebook.com/sweedreamz ACIM Gather for "A Course in Miracles" Students & Teachers

For those interested in going over the lessons and Ken's commentaries again starting in the New Year, this is his opening "Preface" to his book set entitled "Journey Through the Workbook of A Course in Miracles," and will be followed in the next couple of days with his "Prelude" to the actual Introduction and then the lessons themselves, to be started on January 1. ~~~~~~~~~~~~~~~ "Preface" by Kenneth Wapnick. *My purpose in this book -- as it was in the classes that inspired it -- is to help students of A Course in Miracles better understand the meaning of the lessons and their place in the overall curriculum of the Course. Most of all, the purpose is to help students see the importance of applying the daily lessons to their everyday lives. Without such application, the words in A Course in Miracles is wasted, and they become simply a sterile system of intellectual teachings. Indeed, the stated purpose of the workbook is to help students apply the teachings of the text's theoretical framework: "A theoretical foundation such as the text provides is necessary as a framework to make the exercises in this workbook meaningful. Yet it is doing the exercises that will make the goal of the course possible. An untrained mind can accomplish nothing. It is the purpose of this workbook to train your mind to think along the lines the text sets forth." (W-in.1). As any teacher knows, students learn by constant practice and repetition. While our memories may not extend that far back, that was how we all learned to read, write, and do arithmetic. Similarly, anyone who has learned to play a musical instrument remembers the daily practice and repetition of scales and exercises. So, too, with the text's principles of forgiveness. These must be practiced day in and day out, moment by moment if necessary. Jesus reminds us in the text that every encounter is holy one (T-8.III.4:1), because each experience, regardless of its magnitude, provides an opportunity for the reversal of projection that allows us to examine the contents of our unconscious minds. Without such awareness we can never truly choose again, the Course's ultimate goal. Moreover, when we learned our basic skills in elementary school, we did not learn each and every possible combination of words and numbers, but only the principles in specific examples, which we then generalized to all instances. Thus does our new Teacher -- Jesus or the Holy Spirit -- instruct us to forgive certain of our special relationships, helping us then to generalize the principle to all relationships: "The purpose of the workbook is to train your mind in a systematic way to a different perception of everyone and everything in the world. The exercises are planned to help you generalize the lessons, so that you will understand that each of them is equally applicable to everyone and everything you see." (W-in.4). In case we missed it the first time, Jesus repeats his point two paragraphs later: "The only general rules to be observed throughout, then, are: First, that the exercises be practiced with great specificity, as will be indicated. This will help you to generalize the ideas involved to every situation in which you find yourself, and to everyone and everything in it ... The overall aim of the exercises is to increase your ability to extend the ideas you will be practicing to include everything." (W-in.6:1-2;7:1). We shall return to this essential point when we begin our journey through the workbook. These volumes can be read in at least three ways: 1) straight through, as one would do with the text of A Course in Miracles; 2) different lessons at different times; or 3) one lesson at a time, as a companion to each lesson. I would urge students, however, if they are doing the workbook for the first time, to read the lessons as they are, without my commentary. In other words, as will all my other work on A Course in Miracles, this eight-volume book is meant to supplement a student's experience of the workbook, not to substitute for the workbook as it was given to us. A word now about the use of languag