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Lesson 34. I could see peace instead of this. The idea for today begins to describe the conditions that prevail in the other way of seeing. Peace of mind is clearly an internal matter. It must begin with your own thoughts, and then extend outward. It is from your peace of mind that a peaceful perception of the world arises. Three longer practice periods are required for today's exercises. One in the morning and one in the evening are advised, with an additional one to be undertaken at any time in between that seems most conducive to readiness. All applications should be done with your eyes closed. It is your inner world to which the applications of today's idea should be made. Some five minutes of mind searching are required for each of the longer practice periods. Search your mind for fear thoughts, anxiety-provoking situations, "offending" personalities or events, or anything else about which you are harboring unloving thoughts. Note them all casually, repeating the idea for today slowly as you watch them arise in your mind, and let each one go, to be replaced by the next. If you begin to experience difficulty in thinking of specific subjects, continue to repeat the idea to yourself in an unhurried manner, without applying it to anything in particular. Be sure, however, not to make any specific exclusions. The shorter applications are to be frequent, and made whenever you feel your peace of mind is threatened in any way. The purpose is to protect yourself from temptation throughout the day. If a specific form of temptation arises in your awareness, the exercise should take this form: <I could see peace in this situation instead of what I now see in it.> If the inroads on your peace of mind take the form of more generalized adverse emotions, such as depression, anxiety or worry, use the idea in its original form. If you find you need more than one application of today's idea to help you change your mind in any specific context, try to take several minutes and devote them to repeating the idea until you feel some sense of relief. It will help you if you tell yourself specifically: <I can replace my feelings of depression, anxiety or worry [or my thoughts about this situation, personality or event] with peace.> ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The commentary on this lesson (below) is from Kenneth Wapnick's eight volume series of books, 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 34. "I could see peace instead of this." (1:1-3) "The idea for today begins to describe the conditions that prevail in the other way of seeing. Peace of mind is clearly an internal matter. It must begin with your own thoughts, and then extend outward." *Peace of mind is an "internal matter." The problem is that most of the time we think it results from the outer world meeting our needs. However, Jesus teaches that peace has nothing to do with the external. The implications of this fact, once again, <must> evoke anxiety, because he is informing us that nothing outside can either hurt us or give us peace -- the outer world does not threaten, victimize, or please us --<there is nothing outside us!> The challenge lies in allowing ourselves to become increasingly aware of this <without> lapsing into denial. What helps <not> to fall into this ego trap is recognizing that the practical implications of this thought are that even though we may experience anxiety we attribute to external causes, we can still go within to the Teacher of truth, Who gently reminds us that peace is a choice <we> can make (and therefore experience), independent of outer circumstances. I remember when I first did this lesson I substituted <Jesus> for <peace.> In other words, when tempted to make some aspect of the error real, I would choose Jesus as my teacher and remember to smile at the silliness of believing there could ever be anything in my mind but his love.* (1:4) "It is from your peace of mind that a peaceful perception of

Lesson 33.There is another way of looking at the world. Today's idea is an attempt to recognize that you can shift your perception of the world in both its outer and inner aspects. A full five minutes should be devoted to the morning and evening applications. In these practice periods, the idea should be repeated as often as you find comfortable, though unhurried applications are essential. Alternate between surveying your outer and inner perceptions, but without an abrupt sense of shifting. (Merely glance casually around the world you perceive as outside yourself, then close your eyes and survey your inner thoughts with equal casualness. Try to remain equally uninvolved in both, and to maintain this detachment as you repeat the idea throughout the day. The shorter exercise periods should be as frequent as possible. Specific applications of today's idea should also be made immediately, when any situation arises which tempts you to become disturbed. For these applications, say: There is another way of looking at this. Remember to apply today's idea the instant you are aware of distress. It may be necessary to take a minute or so to sit quietly and repeat the idea to yourself several times. Closing your eyes will probably help in this form of application. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The commentary on this lesson (below) is from Kenneth Wapnick's eight volume series of books, 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 33."There is another way of looking at the world." (1:1) "Today's idea is an attempt to recognize that you can shift your perception of the world in both its outer and inner aspects." *We can shift the perception because there is something within our minds to which we can go for meaningful change. This "something" is the <decision maker>; the only aspect of our dream in which we find true choice. It is not our outer perceptions that need to be changed, but the inner perception of ourselves: are we children of God, or of the ego; is our reality the changeless Oneness of Christ, or changing individuality of separation; is our teacher the Holy Spirit or the ego? In other words, this <other> way of looking at the world begins in our minds, with our choice through which eyes we choose to see: vision or judgment.* (1:2-2:2) "A full five minutes should be devoted to the morning and evening applications. In these practice periods, the idea should be repeated as often as you find comfortable, though unhurried applications are essential. Alternate between surveying your outer and inner perceptions, but without an abrupt sense of shifting." "Merely glance casually around the world you perceive as outside yourself, then close your eyes and survey your inner thoughts with equal casualness. Try to remain equally uninvolved in both, and to maintain this detachment as you repeat the idea throughout the day." *Jesus does here what we have seen before. He takes a blockbuster of a theme but does not discuss it much in the actual lesson because he is going to pick it up again later. Thus, "I am not a victim of the world I see" is a heavy thought, but is treated briefly in that lesson. "I am never upset for the reason I think" was also not discussed much in the lesson itself, but the idea returns later as well. And again here, Jesus simply introduces of the thought that there is another way of looking at the world, and then focuses of the sameness of our inner thoughts and the world we perceive outside. This truth is the foundation for the <other way of looking at the world>. Let me call your attention to another significant theme that is brought up in the following paragraphs, and appears over and over again in these lessons -- applying the thought for the day <through-out> the day, whenever we become aware of distress:* (3-4) "The shorter exercise periods should be as frequent as possible. Specific applications of today's idea should also be made immediately, when any situa

Lesson 32. I have invented the world I see. Today we are continuing to develop the theme of cause and effect. You are not the victim of the world you see because you invented it. You can give it up as easily as you made it up. You will see it or not see it, as you wish. While you want it you will see it; when you no longer want it, it will not be there for you to see. The idea for today, like the preceding ones, applies to your inner and outer worlds, which are actually the same. However, since you see them as different, the practice periods for today will again include two phases, one involving the world you see outside you, and the other the world you see in your mind. In today's exercises, try to introduce the thought that both are in your own imagination. Again we will begin the practice periods for the morning and evening by repeating the idea for today two or three times while looking around at the world you see as outside yourself. Then close your eyes and look around your inner world. Try to treat them both as equally as possible. Repeat the idea for today unhurriedly as often as you wish, as you watch the images your imagination presents to your awareness. For the two longer practice periods three to five minutes are recommended, with not less than three required. More than five can be utilized, if you find the exercise restful. To facilitate this, select a time when few distractions are anticipated, and when you yourself feel reasonably ready. These exercises are also to be continued during the day, as often as possible. The shorter applications consist of repeating the idea slowly, as you survey either your inner or outer world. It does not matter which you choose. The idea for today should also be applied immediately to any situation that may distress you. Apply the idea by telling yourself: a.. I have invented this situation as I see it. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 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: http://www.facim.org/cgi-bin/facimcart.cgi?a=prod&p=b-23 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 32. "I have invented the world I see." (1:1-2) "Today we are continuing to develop the theme of cause and effect. You are not the victim of the world you see because you invented it." *I am not a victim of the world I see because I am the victim of my thoughts, which made up this world. Looked at from a metaphysical point of view, my entire life -- from birth to death -- is my dream; the script of victimization I wrote to accomplish the ego's purpose. As we have already seen, this purpose is to keep my individual existence, but split off my belief in sin by projecting it onto others. If my life is my dream, my play, my script, then I am obviously the author. Thus am I a victim of my own script writing. In truth, the decision maker identified with the ego -- the part of my split mind that identifies with separation -- wrote this script to teach that the world is a prison and everyone in it is my jailer. When I invite Him in, the Holy Spirit joins me there to teach me this world can now become a classroom in which I learn I made it up. He teaches me further <why> I did so: to protect my individuality and specialness. Therefore, because I made it up, because I invented the world I see, I can change it. Again, "I have invented the world I see" refers back to the idea that my life is my invention, based on the unreal premise I have been unfairly treated as a little child and therefore in need of defenses. Thus I, as healthy ego, literally invent the world that will always prove I am right and everyone else is wrong, and so my attack thoughts and behavior are justified.* (1:3-5) "You can give it up as easily as you made it up. You will see it or not see it, as you wish. While you want it you will see it; when you no longer want it, it will not be there for you to see." *Jesus once again is talking about motivation: it is my <wish> to see a victimizing world, even if that

Lesson 31. I am not the victim of the world I see. Today's idea is the introduction to your declaration of release. Again, the idea should be applied to both the world you see without and the world you see within. In applying the idea, we will use a form of practice which will be used more and more, with changes as indicated. Generally speaking, the form includes two aspects, one in which you apply the idea on a more sustained basis, and the other consisting of frequent applications of the idea throughout the day. Two longer periods of practice with the idea for today are needed, one in the morning and one at night. Three to five minutes for each of these are recommended. During that time, look about you slowly while repeating the idea two or three times. Then close your eyes, and apply the same idea to your inner world. You will escape from both together, for the inner is the cause of the outer. As you survey your inner world, merely let whatever thoughts cross your mind come into your awareness, each to be considered for a moment, and then replaced by the next. Try not to establish any kind of hierarchy among them. Watch them come and go as dispassionately as possible. Do not dwell on any one in particular, but try to let the stream move on evenly and calmly, without any special investment on your part. As you sit and quietly watch your thoughts, repeat today's idea to yourself as often as you care to, but with no sense of hurry. In addition, repeat the idea for today as often as possible during the day. Remind yourself that you are making a declaration of independence in the name of your own freedom. And in your freedom lies the freedom of the world. The idea for today is also a particularly useful one to use as a response to any form of temptation that may arise. It is a declaration that you will not yield to it, and put yourself in bondage. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The commentary on this lesson (below) is from Kenneth Wapnick's eight volume series of books, 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 31. "I am not the victim of the world I see." *This is many people's favorite lesson, or else their most <un>favorite one. As I said in the preceding lesson, everyone's life has developed as a defense against the pain of childhood victimization, which our society holds as sacrosanct. Therefore, to take this lesson seriously undermines everyone's physical and psychological existence. If you are not the victim of the world you see, then you do not need any defenses. Imagine your life without defenses! In traditional psychology, if you are without defenses you are thought to be psychotic, which is true from the world's point of view. To be identified with the Love of God is indeed a form of psychosis as the world sees it, because it goes against everything judged to be reality, beginning with the other-worldly selflessness that <is> our Self. Thus, if the statement "I am not the victim of the world I see" is true, your life is a lie -- meaningless and purposeless, which has been a major theme of these early lessons. You can therefore understand why A Course in Miracles must engender anxiety, and why you would always have to attack it in one way or another, or attack those who represent it to you. These teachings undermine everything you believe about yourself, beliefs which have given your life its meaning.* (1:1-3) "Today's idea is the introduction to your declaration of release. Again, the idea should be applied to both the world you see without and the world you see within. In applying the idea, we will use a form of practice which will be used more and more, with changes as indicated." *Obviously, this is not release as the world sees it. This is a declaration of release from your ego, from the prison of your life of guilt and projection. The next few lines describe a new form of exercise, encompassing both a more sustained meditation of the day's ideas as well

Lesson 30. God is in everything I see because God is in my mind. The idea for today is the springboard for vision. From this idea will the world open up before you, and you will look upon it and see in it what you have never seen before. Nor will what you saw before be even faintly visible to you. Today we are trying to use a new kind of "projection." We are not attempting to get rid of what we do not like by seeing it outside. Instead, we are trying to see in the world what is in our minds, and what we want to recognize is there. Thus, we are trying to join with what we see, rather than keeping it apart from us. That is the fundamental difference between vision and the way you see. Today's idea should be applied as often as possible throughout the day. Whenever you have a moment or so, repeat it to yourself slowly, looking about you, and trying to realize that the idea applies to everything you do see now, or could see now if it were within the range of your sight. Real vision is not limited to concepts such as "near" and "far." To help you begin to get used to this idea, try to think of things beyond your present range as well as those you can actually see, as you apply today's idea. Real vision is not only unlimited by space and distance, but it does not depend on the body's eyes at all. The mind is its only source. To aid in helping you to become more accustomed to this idea as well, devote several practice periods to applying today's idea with your eyes closed, using whatever subjects come to mind, and looking within rather than without. Today's idea applies equally to both. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The commentary on this lesson is from Kenneth Wapnick's series of books, 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 30. "God is in everything I see because God is in my mind." *This lesson also is extremely important, explaining <why> God is in everything I see. He is in my mind. The context, again, is not what we perceive outside, but what is in our minds. Therefore, "think" can be substituted for "see," because our eyes report to us nothing more than the reflection of what we have been thinking. <Projection makes perception.> Indeed, this lesson advances our understanding and experience of projection, the ego's defense <par excellence> for retaining our guilt under the guise of getting rid of it.* (1) "The idea for today is the springboard for vision. From this idea will the world open up before you, and you will look upon it and see in it what you have never seen before. Nor will what you saw before be even faintly visible to you." *This is a theme that is repeated many times throughout A Course in Miracles: when our minds are awakened and we see with Jesus' love, everything we saw before will disappear. Our judgments against others and against ourselves, our strange way of understanding events -- all will disappear. As we reinforce this way of thinking and seeing, our judgments, which are defenses against the truth of our and our brother's reality, will gradually fade until they disappear entirely. This is what Jesus is saying to us here. It is easy to see why these ideas can frighten us. It is not just our judgments, distorted perceptions, and thinking that will disappear; <we>, as we have always known ourselves to be, will disappear as well. This is the real meaning of defenselessness: being <without> defenses. The ego would attempt to convince us that we need defenses to protect us from our pain, either inflicted from within or without. It never lets us in on its secret: its entire defensive structure is aimed at protecting us from God. Psychology -- the study of the ego -- helps us understand how everyone's life -- certainly by adulthood -- is built up as a defense against the pain and hurt of childhood. We came into this world so that we would feel victimized as children; that is the point of being born into this world, as I discussed in the Prelude. Our

Lesson 29. God is in everything I see. The idea for today explains why you can see all purpose in anything. It explains why nothing is separate, by itself or in itself. And it explains why nothing you see means anything. In fact, it explains every idea we have used thus far and all subsequent ones as well. Today's idea is the whole basis for vision. You will probably find this idea very difficult to grasp at this point. You may find it silly, irreverent, senseless, funny, and even objectionable. Certainly God is not in a table, for example, as you see it. Yet we emphasized yesterday that a table shares the purpose of the universe. And what shares the purpose of the universe shares the purpose of its Creator. Try then, today, to begin to learn how to look on all things with love, appreciation, and open-mindedness. You do not see them now. Would you know what is in them? Nothing is as it appears to you. Its holy purpose stands beyond your little range. When vision has shown you the holiness that lights up the world, you will understand today's idea perfectly. And you will not understand how you could ever have found it difficult. Our six two-minute practice periods for today should follow a now familiar pattern: begin with repeating the idea to yourself, and then apply it to randomly chosen subjects about you, naming each one specifically. Try to avoid the tendency toward self-directed selection, which may be particularly tempting in connection with today's idea because of its wholly alien nature. Remember that any order you impose is equally alien to reality. Your list of subjects should therefore be as free of self-selection as possible. For example, a suitable list might include: God is in this coat hanger. God is in this magazine. God is in this finger. God is in this lamp. God is in that body. God is in that door. God is in that waste basket. In addition to the assigned practice periods, repeat the idea for today at least once an hour, looking slowly about you as you say the words unhurriedly to yourself. At least once or twice you should experience a sense of restfulness as you do this. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Commentary on this lesson (29) is from Kenneth Wapnick's set of books, 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 29. "God is in everything I see." *When people seek to criticize A Course in Miracles on grounds of pantheism -- a major heresy for Catholics that teaches that God is literally found in the materiality that is His manifestation -- this lesson in particular, as well as the one following, are selected as prime examples. Many years ago I was speaking to a Jesuit priest, who was reminiscent of an old-time heresy hunter. A very conservative Catholic, his major function in life seemed to be to find every heretical teaching in contemporary Christianity. After he heard about me and A Course in Miracles, he took it upon himself to save the nuns and priests with whom I had been working from falling into the depths of perdition with this course. I spent an hour with him one evening, during which time he proceeded to enumerate the Course's heresies. He actually had examined only the workbook, and had spent considerable time on this particular lesson as proof of A Course in Miracles' pantheism. It is true, in fact, when this initial statement, "God is in everything I see," is taken at face value, it does seem to be pantheistic: God is in the table, God is in the chair, God is in the body, God is in the plants, etc. It becomes clear as your study the lesson carefully, however, that is precisely <not> what Jesus is talking about. The theme of these two lessons -- Lesson 29 and 30 -- is that the <purpose> of God -- i.e., the purpose of forgiveness -- is in everything I see. This is so because purpose is in the mind, which will be explained as we proceed. The reader may recall my discussion in this book's Preface of how the language in the workbook, not to

Lesson 28. Above all else, I want to see things differently. Today we are really giving specific application to the idea for yesterday. In these practice periods, you will be making a series of definite commitments. The question of whether you will keep them in the future is not our concern here. If you are willing at least to make them now, you have started on the way to keeping them. And we are still at the beginning. You may wonder why it is important to say, for example, "Above all else I want to see this table differently." In itself it is not important at all. Yet what is by itself? And what does "in itself" mean? You see a lot of separate things about you, which really means you are not seeing at all. You either see or not. When you have seen one thing differently, you will see all things differently. The light you will see in any one of them is the same light you will see in them all. When you say, "Above all else I want to see this table differently," you are making a commitment to withdraw your preconceived ideas about the table, and open your mind to what it is, and what it is for. You are not defining it in past terms. You are asking what it is, rather than telling it what it is. You are not binding its meaning to your tiny experience of tables, nor are you limiting its purpose to your little personal thoughts. You will not question what you have already defined. And the purpose of these exercises is to ask questions and receive the answers. In saying, "Above all else I want to see this table differently," you are committing yourself to seeing. It is not an exclusive commitment. It is a commitment that applies to the table just as much as to anything else, neither more nor less. You could, in fact, gain vision from just that table, if you would withdraw all your own ideas from it, and look upon it with a completely open mind. It has something to show you; something beautiful and clean and of infinite value, full of happiness and hope. Hidden under all your ideas about it is its real purpose, the purpose it shares with all the universe. In using the table as a subject for applying the idea for today, you are therefore really asking to see the purpose of the universe. You will be making this same request of each subject that you use in the practice periods. And you are making a commitment to each of them to let its purpose be revealed to you, instead of placing your own judgment upon it. We will have six two-minute practice periods today, in which the idea for the day is stated first, and then applied to whatever you see about you. Not only should the subjects be chosen randomly, but each one should be accorded equal sincerity as today's idea is applied to it, in an attempt to acknowledge the equal value of them all in their contribution to your seeing. As usual, the applications should include the name of the subject your eyes happen to light on, and you should rest your eyes on it while saying: <Above all else I want to see this ______differently.> Each application should be made quite slowly, and as thoughtfully as possible. There is no hurry. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The commentary on this lesson is from Kenneth Wapnick's set of books, 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 28. "Above all else I want to see things differently." (1) "Today we are really giving specific application to the idea for yesterday. In these practice periods, you will be making a series of definite commitments. The question of whether you will keep them in the future is not our concern here. If you are willing at least to make them now, you have started on the way to keeping them. And we are still at the beginning." *The fundamental commitment is to prove that our whole identity rests on a lie -- or to state it in a less threatening way, the commitment is to realize we are wrong and Jesus is right: there is another way of looking at the world. Once again Jesus is applying

Lesson 27. Above all else I want to see. Today's idea expresses something stronger than mere determination. It gives vision priority among your desires. You may feel hesitant about using the idea, on the grounds that you are not sure you really mean it. This does not matter. The purpose of today's exercises is to bring the time when the idea will be wholly true a little nearer. There may be a great temptation to believe that some sort of sacrifice is being asked of you when you say you want to see above all else. If you become uneasy about the lack of reservation involved, add: Vision has no cost to anyone. If fear of loss still persists, add further: It can only bless. The idea for today needs many repetitions for maximum benefit. It should be used at least every half hour, and more if possible. You might try for every fifteen or twenty minutes. It is recommended that you set a definite time interval for using the idea when you wake or shortly afterwards, and attempt to adhere to it throughout the day. It will not be difficult to do this, even if you are engaged in conversation, or otherwise occupied at the time. You can still repeat one short sentence to yourself without disturbing anything. The real question is, how often will you remember? How much do you want today's idea to be true? Answer one of these questions, and you have answered the other. You will probably miss several applications, and perhaps quite a number. Do not be disturbed by this, but do try to keep on your schedule from then on. If only once during the day you feel that you were perfectly sincere while you were repeating today's idea, you can be sure that you have saved yourself many years of effort. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The commentary on this lesson is from Kenneth Wapnick's 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 27. "Above all else I want to see." *This lesson and the next form a pair ... and move us still further along in our learning, returning to the theme of motivation. Teachers recognize that the most important trait they wish to see in their students is the <desire> to learn. Without motivation, <nothing> will go on in the classroom. Likewise, therapists cannot be of help to their patients unless they are motivated to change. Thus, we want to learn what A Course in Miracles is teaching us, otherwise even the greatest teacher will fail. We want to learn Jesus' course because it will make us happy. To do this, Jesus first has to convince us that we are not happy now. His need is nicely expressed in the opening to "The Happy Learner" in the text: "The Holy Spirit needs a happy learner, in whom His mission can be happily accomplished. You who are steadfastly devoted to misery must first recognize that you are miserable and not happy. The Holy Spirit cannot teach without this contrast, for you believe that misery is happiness. This has so confused you that you have undertaken to learn to do what you can never do, believing that unless you learn it you will not be happy." (T.14.II.1.1-4) Now to the lesson itself:* (1:1-4) "Today's idea expresses something stronger than mere determination. It gives vision priority among your desires. You may feel hesitant about using the idea, on the grounds that you are not sure you really mean it. This does not matter." *Jesus is not expecting anyone to really mean these words. If we give up judgment and choose vision, it is because we have chosen to let go of our investment in specialness, which to the ego means we are leaving ourselves wide open to attack. Without specialness to defend against our inner emptiness and lack, so the ego counsels us, we become vulnerable to the hostile world around us, hell-bent on our destruction.* (1:5) "The purpose of today's exercises is to bring the time when the idea will be wholly true a little nearer." *Jesus is making it clear, as he does throughout A Course in Miracles, that this is a process. Th

Lesson 26. My attack thoughts are attacking my invulnerability. It is surely obvious that if you can be attacked you are not invulnerable. You see attack as a real threat. That is because you believe that you can really attack. And what would have effects through you must also have effects on you. It is this law that will ultimately save you, but you are misusing it now. You must therefore learn how it can be used for your own best interests, rather than against them. Because your attack thoughts will be projected, you will fear attack. And if you fear attack, you must believe that you are not invulnerable. Attack thoughts therefore make you vulnerable in your own mind, which is where the attack thoughts are. Attack thoughts and invulnerability cannot be accepted together. They contradict each other. The idea for today introduces the thought that you always attack yourself first. If attack thoughts must entail the belief that you are vulnerable, their effect is to weaken you in your own eyes. Thus they have attacked your perception of yourself. And because you believe in them, you can no longer believe in yourself. A false image of yourself has come to take the place of what you are. Practice with today's idea will help you to understand that vulnerability or invulnerability is the result of your own thoughts. Nothing except your thoughts can attack you. Nothing except your thoughts can make you think you are vulnerable. And nothing except your thoughts can prove to you this is not so. Six practice periods are required in applying today's idea. A full two minutes should be attempted for each of them, although the time may be reduced to a minute if the discomfort is too great. Do not reduce it further. The practice period should begin with repeating the idea for today, then closing your eyes and reviewing the unresolved questions whose outcomes are causing you concern. The concern may take the form of depression, worry, anger, a sense of imposition, fear, foreboding or preoccupation. Any problem as yet unsettled that tends to recur in your thoughts during the day is a suitable subject. You will not be able to use very many for any one practice period, because a longer time than usual should be spent with each one. Today's idea should be applied as follows: First, name the situation: I am concerned about _______. Then go over every possible outcome that has occurred to you in that connection and which has caused you concern, referring to each one quite specifically, saying: I am afraid ______ will happen. If you are doing the exercises properly, you should have some five or six distressing possibilities available for each situation you use, and quite possibly more. It is much more helpful to cover a few situations thoroughly than to touch on a larger number. As the list of anticipated outcomes for each situation continues, you will probably find some of them, especially those that occur to you toward the end, less acceptable to you. Try, however, to treat them all alike to whatever extent you can. After you have named each outcome of which you are afraid, tell yourself: That thought is an attack upon myself. Conclude each practice period by repeating today's idea to yourself once more. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 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 26. "My attack thoughts are attacking my invulnerability." *This is another crucial lesson and, as I indicated, takes our learning (and practice) one step further. If I have attack thoughts, I must believe I am vulnerable. If I believe I am vulnerable, I cannot be Christ because He is invulnerable. If, as Jesus will repeatedly remind me, "I am as God created me," and if my reality is spirit, I must be one with everything and everyone. Therefore, there is literally nothing and no one "out there" who could hurt me. However, as long as I believe

Lesson 25. I do not know what anything is for. Purpose is meaning. Today's idea explains why nothing you see means anything. You do not know what it is for. Therefore, it is meaningless to you. Everything is for your own best interests. That is what it is for; that is its purpose; that is what it means. It is in recognizing this that your goals become unified. It is in recognizing this that what you see is given meaning. You perceive the world and everything in it as meaningful in terms of ego goals. These goals have nothing to do with your own best interests, because the ego is not you. This false identification makes you incapable of understanding what anything is for. As a result, you are bound to misuse it. When you believe this, you will try to withdraw the goals you have assigned to the world, instead of attempting to reinforce them. Another way of describing the goals you now perceive is to say that they are all concerned with "personal" interests. Since you have no personal interests, your goals are really concerned with nothing. In cherishing them, therefore, you have no goals at all. And thus you do not know what anything is for. Before you can make any sense out of the exercises for today, one more thought is necessary. At the most superficial levels, you do recognize purpose. Yet purpose cannot be understood at these levels. For example, you do understand that a telephone is for the purpose of talking to someone who is not physically in your immediate vicinity. What you do not understand is what you want to reach him for. And it is this that makes your contact with him meaningful or not. It is crucial to your learning to be willing to give up the goals you have established for everything. The recognition that they are meaningless, rather than "good" or "bad," is the only way to accomplish this. The idea for today is a step in this direction. Six practice periods, each of two-minutes duration, are required. Each practice period should begin with a slow repetition of the idea for today, followed by looking about you and letting your glance rest on whatever happens to catch your eye, near or far, "important" or "unimportant," "human" or "nonhuman." With your eyes resting on each subject you so select, say, for example: I do not know what this chair is for. I do not know what this pencil is for. I do not know what this hand is for. Say this quite slowly, without shifting your eyes from the subject until you have completed the statement about it. Then move on to the next subject, and apply today's idea as before. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 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 25. "I do not know what anything is for." *This lesson directly discusses the theme of <purpose>, so crucial in A Course in Miracles. Indeed, one could say that purpose alone helps us understand the ego's thought system, the world's role within it, and how through shifting the world's purpose the Holy Spirit uses the ego's plan to undo it.* (1) "Purpose is meaning. Today's idea explains why nothing you see means anything. You do not know what it is for. Therefore, it is meaningless to you. Everything is for your own best interests. That is what it is for; that is its purpose; that is what it means. It is in recognizing this that your goals become unified. It is in recognizing this that what you see is given meaning." *Jesus is picking up from the early lessons, including the preceding one, by helping us realize why nothing here means anything. Something has meaning for us only because we do not understand what it is for, which comes from not knowing our own best interests. We think these have to do with satisfying our specialness needs, whether physical or emotional, while what is truly in our interest is learning to forgive. That is why everything in this world is for our own best interests, if we choose

Lesson 24. I do not perceive my own best interests. In no situation that arises do you realize the outcome that would make you happy. Therefore, you have no guide to appropriate action, and no way of judging the result. What you do is determined by your perception of the situation, and that perception is wrong. It is inevitable, then, that you will not serve your own best interests. Yet they are your only goal in any situation which is correctly perceived. Otherwise, you will not recognize what they are. If you realized that you do not perceive your own best interests, you could be taught what they are. But in the presence of your conviction that you do know what they are, you cannot learn. The idea for today is a step toward opening your mind so that learning can begin. The exercises for today require much more honesty than you are accustomed to using. A few subjects, honestly and carefully considered in each of the five practice periods which should be undertaken today, will be more helpful than a more cursory examination of a large number. Two minutes are suggested for each of the mind-searching periods which the exercises involve. The practice periods should begin with repeating today's idea, followed by searching the mind, with closed eyes, for unresolved situations about which you are currently concerned. The emphasis should be on uncovering the outcome you want. You will quickly realize that you have a number of goals in mind as part of the desired outcome, and also that these goals are on different levels and often conflict. In applying the idea for today, name each situation that occurs to you, and then enumerate carefully as many goals as possible that you would like to be met in its resolution. The form of each application should be roughly as follows: In the situation involving ______, I would like ______ to happen, and ______ to happen, . . . .and so on. Try to cover as many different kinds of outcomes as may honestly occur to you, even if some of them do not appear to be directly related to the situation, or even to be inherent in it at all. If these exercises are done properly, you will quickly recognize that you are making a large number of demands of the situation which have nothing to do with it. You will also recognize that many of your goals are contradictory, that you have no unified outcome in mind, and that you must experience disappointment in connection with some of your goals, however the situation turns out. After covering the list of as many hoped-for goals as possible, for each unresolved situation that crosses your mind say to yourself: I do not perceive my own best interests in this situation, . . . and go on to the next one. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 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 24 " I do not perceive my own best interests." *This lesson introduces the theme of humility. We are so sure we know what is best for us, let alone what is best for others. In one sense, as this lesson makes it clear, it is understandable we would think that way. In one way or another we have been taught that if we do not take care of ourselves, who will? We learn we cannot trust the world; it is not set up to meet our needs instantaneously -- physically -- or emotionally. We cannot completely trust our parents either, for even the best of them, as judged by the world, are never there for us <all> the time. A part of us thus learns we must take care of ourselves: we cannot fully trust anyone. The context of this lesson, therefore, is the correction of the conviction that we know our best interests.* (1) "In no situation that arises do you realize the outcome that would make you happy. Therefore, you have no guide to appropriate action, and no way of judging the result. What you do is determined by your perception of the situation, and that perception is w

Lesson 23. I can escape from the world I see by giving up attack thoughts. The idea for today contains the only way out of fear that will ever succeed. Nothing else will work; everything else is meaningless. But this way cannot fail. Every thought you have makes up some segment of the world you see. It is with your thoughts, then, that we must work, if your perception of the world is to be changed. If the cause of the world you see is attack thoughts, you must learn that it is these thoughts which you do not want. There is no point in lamenting the world. There is no point in trying to change the world. It is incapable of change because it is merely an effect. But there is indeed a point in changing your thoughts about the world. Here you are changing the cause. The effect will change automatically. The world you see is a vengeful world, and everything in it is a symbol of vengeance. Each of your perceptions of "external reality" is a pictorial representation of your own attack thoughts. One can well ask if this can be called seeing. Is not fantasy a better word for such a process, and hallucination a more appropriate term for the result? You see the world that you have made, but you do not see yourself as the image maker. You cannot be saved from the world, but you can escape from its cause. This is what salvation means, for where is the world you see when its cause is gone? Vision already holds a replacement for everything you think you see now. Loveliness can light your images, and so transform them that you will love them, even though they were made of hate. For you will not be making them alone. The idea for today introduces the thought that you are not trapped in the world you see, because its cause can be changed. This change requires, first, that the cause be identified and then let go, so that it can be replaced. The first two steps in this process require your cooperation. The final one does not. Your images have already been replaced. By taking the first two steps, you will see that this is so. Besides using it throughout the day as the need arises, five practice periods are required in applying today's idea. As you look about you, repeat the idea slowly to yourself first, and then close your eyes and devote about a minute to searching your mind for as many attack thoughts as occur to you. As each one crosses your mind say: I can escape from the world I see by giving up attack thoughts about ______. Hold each attack thought in mind as you say this, and then dismiss that thought and go on to the next. In the practice periods, be sure to include both your thoughts of attacking and of being attacked. Their effects are exactly the same because they are exactly the same. You do not recognize this as yet, and you are asked at this time only to treat them as the same in today's practice periods. We are still at the stage of identifying the cause of the world you see. When you finally learn that thoughts of attack and of being attacked are not different, you will be ready to let the cause go. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 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 23. "I can escape from the world I see by giving up attack thoughts." *This is among the most important lessons in the workbook, providing us with a clear statement about the nature of the world, and what salvation is <and> what it is not. Another valuable aspect of this lesson is its simple language, which makes it even more difficult to mistake its message. This certainly does not mean, of course, that people will not try valiantly to overlook it. The title itself is a blockbuster. The world we see is a world of death: vengeance, violence, pain, and suffering. It might also be described as a world of pleasure and happiness, but no pleasure and happiness in this world lasts. As they begin to fade, our anxiety and anger grow, our

Lesson 22. What I see is a form of vengeance. Today's idea accurately describes the way anyone who holds attack thoughts in his mind must see the world. Having projected his anger onto the world, he sees vengeance about to strike at him. His own attack is thus perceived as self defense. This becomes an increasingly vicious circle until he is willing to change how he sees. Otherwise, thoughts of attack and counter-attack will preoccupy him and people his entire world. What peace of mind is possible to him then? It is from this savage fantasy that you want to escape. Is it not joyous news to hear that it is not real? Is it not a happy discovery to find that you can escape? You made what you would destroy; everything that you hate and would attack and kill. All that you fear does not exist. Look at the world about you at least five times today, for at least a minute each time. As your eyes move slowly from one object to another, from one body to another, say to yourself: I see only the perishable. I see nothing that will last. What I see is not real. What I see is a form of vengeance." At the end of each practice period, ask yourself: Is this the world I really want to see? The answer is surely obvious. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 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 22. "What I see is a form of vengeance." *This continues Lesson 21, which discussed anger and attack; specifically that there are no differences among their many forms -- from annoyance to rage -- for they all conceal the thought of separation and victimization. This lesson takes those principles one step further. It is extremely important as we proceed to keep in mind the impossibility of being in this world without attack thoughts. If the world is made as an attack on God, as Jesus says much later in the workbook (W-pII.3.2:1) -- to prove we are right and He is wrong -- and if we identify with this world and the body, we are an inherent part of that thought system of attack. Therefore, the very concept of individual existence entails attack, if not murder, because in order for there to be existence God had to be destroyed. Consequently, it is impossible to identify with the body -- physically and psychologically -- without sharing the entirety of the ego thought system. Of the many words that encapsulate the ego, <attack> is certainly high on the list.* (1:1-2) "Today's idea accurately describes the way anyone who holds attack thoughts in his mind must see the world. Having projected his anger onto the world, he sees vengeance about to strike at him." *As long as there are attack thoughts in our minds, we must see the world about to take vengeance on us. The second sentence, which is the classic description of projection, provides the reason. We all harbor attack thoughts, because, again, our individual identity is based on it. Given its origin -- if I am to exist, then God must be destroyed -- it rests on the principle of <one or the other> or <kill or be killed>. We all believe we are sinful because we believe we attacked God. This sense of sinfulness, along with the guilt that inevitably follows from it, is so overwhelming it cannot be tolerated. The ego therefore tells us to push sin and guilt into our unconscious and then project them out. Furthermore, since the expectation of punishment is inherent in the very idea of guilt, the world arises as the ego's means to prove we deserve to be punished, unfairly treated, and victimized. The beginning of our physical lives -- conception and birth -- is then seen as proof that we are the innocent victims of what other people have done to us. We are not here as a result of of our own choices, but of a biological accident. This reflects the almost universal belief that we had nothing to do with our birth. Everything that happens to us from the time we are conceived is seen in the

Lesson 21. I am determined to see things differently. The idea for today is obviously a continuation and extension of the preceding one. This time, however, specific mind-searching periods are necessary, in addition to applying the idea to particular situations as they may arise. Five practice periods are urged, allowing a full minute for each. In the practice periods, begin by repeating the idea to yourself. Then close your eyes and search your mind carefully for situations past, present or anticipated that arouse anger in you. The anger may take the form of any reaction ranging from mild irritation to rage. The degree of the emotion you experience does not matter. You will become increasingly aware that a slight twinge of annoyance is nothing but a veil drawn over intense fury. Try, therefore, not to let the "little" thoughts of anger escape you in the practice periods. Remember that you do not really recognize what arouses anger in you, and nothing that you believe in this connection means anything. You will probably be tempted to dwell more on some situations or persons than on others, on the fallacious grounds that they are more "obvious." This is not so. It is merely an example of the belief that some forms of attack are more justified than others. As you search your mind for all the forms in which attack thoughts present themselves, hold each one in mind while you tell yourself: I am determined to see ___ [name of person] differently. I am determined to see ___ [specify the situation] differently. Try to be as specific as possible. You may, for example, focus your anger on a particular attribute of a particular person, believing that the anger is limited to this aspect. If your perception is suffering from this form of distortion, say: I am determined to see ___ [specify the attribute] in ___ [name of person] differently. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 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 21. "I am determined to see things differently." *This lesson directly follows from the preceding one. It is interesting to note that Jesus talks specifically about anger in this lesson, even though it is not reflected in the title at all. He illustrates the idea that there is no hierarchy of illusions by having us realize that anger consists of a wide range of thoughts. We begin with the specific instructions, which usually come at the end of the lesson:* (1:1-2:2) "The idea for today is obviously a continuation and extension of the preceding one. This time, however, specific mind-searching periods are necessary, in addition to applying the idea to particular situations as they may arise. Five practice periods are urged, allowing a full minute for each." "In the practice periods, begin by repeating the idea to yourself. Then close your eyes and search your mind carefully for situations past, present or anticipated that arouse anger in you." *This is the mind searching we had discussed earlier, and now Jesus wants us to focus specifically on our anger. The problem is that we cannot be determined to see things differently at the same time we are angry, because our anger says: "I am determined to see things the way <I> have always seen them. <My> perception is right, Jesus' is wrong, and I will go to my death to prove it." Jesus is now helping us realize that before we can say "I am determined to see differently," we have to understand our thoughts, which is why he asks us to get in touch with them. In other words, vision can come <only> by undoing our thoughts of anger, or correcting our mistaken decision for the ego. Saying <no> to the ego is the way of learning to see.* (2:3-5) "The anger may take the form of any reaction ranging from mild irritation to rage. The degree of the emotion you experience does not matter. You will become increasingly aware that a slight twinge of annoyance is nothing b

Lesson 20. I am determined to see. We have been quite casual about our practice periods thus far. There has been virtually no attempt to direct the time for undertaking them, minimal effort has been required, and not even active cooperation and interest have been asked. This approach has been intentional, and very carefully planned. We have not lost sight of the crucial importance of the reversal of your thinking. The salvation of the world depends on it. Yet you will not see if you regard yourself as being coerced, and if you give in to resentment and opposition. This is our first attempt to introduce structure. Do not misconstrue it as an effort to exert force or pressure. You want salvation. You want to be happy. You want peace. You do not have them now, because your mind is totally undisciplined, and you cannot distinguish between joy and sorrow, pleasure and pain, love and fear. You are now learning how to tell them apart. And great indeed will be your reward. Your decision to see is all that vision requires. What you want is yours. Do not mistake the little effort that is asked of you for an indication that our goal is of little worth. Can the salvation of the world be a trivial purpose? And can the world be saved if you are not? God has one Son, and he is the resurrection and the life. His will is done because all power is given him in Heaven and on earth. In your determination to see is vision given you. The exercises for today consist in reminding yourself throughout the day that you want to see. Today's idea also tacitly implies the recognition that you do not see now. Therefore, as you repeat the idea, you are stating that you are determined to change your present state for a better one, and one you really want. Repeat today's idea slowly and positively at least twice an hour today, attempting to do so every half hour. Do not be distressed if you forget to do so, but make a real effort to remember. The extra repetitions should be applied to any situation, person or event that upsets you. You can see them differently, and you will. What you desire you will see. Such is the real law of cause and effect as it operates in the world. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 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: http://www.facim.org/ ~ M. Street ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Lesson 20. "I am determined to see." *There are relatively few lessons like this in the workbook: Lesson 95 is especially similar. Their importance lies not so much in the specific theme, as much as it lies in Jesus explaining what he is doing in these exercises: how to do them, and how not to do them. He begins by discussing the practice periods.* (1:1-2) "We have been quite casual about our practice periods thus far. There has been virtually no attempt to direct the time for undertaking them, minimal effort has been required, and not even active cooperation and interest have been asked." *In other words, Jesus is being very gentle. He says: "Take a minute or two, and if that is too much, take less. Do it two or three times a day. If that is too much, do it less." He explains: * (1:3-6) "This approach has been intentional, and very carefully planned. We have not lost sight of the crucial importance of the reversal of your thinking. The salvation of the world depends on it. Yet you will not see if you regard yourself as being coerced, and if you give in to resentment and opposition." *Thus Jesus tells us: "I am not trying to convince you that I am right and you are wrong, nor am I trying to compel you to believe these concepts. I am being gentle as I can, asking only that you go along with me, whether you believe in this or not." This is not an argument. Since Jesus is not trying to prove that you are wrong and he is right, you should not be trying to prove yourself right and him wrong. Our <only> reason for reversing our thinking should <not> be because of <him>, but because of <us>: we would feel better if

Lesson 19. I am not alone in experiencing the effects of my thoughts. The idea for today is obviously the reason why your seeing does not affect you alone. You will notice that at times the ideas related to thinking precede those related to perceiving, while at other times the order is reversed. The reason is that the order does not matter. Thinking and its results are really simultaneous, for cause and effect are never separate. Today we are again emphasizing the fact that minds are joined. This is rarely a wholly welcome idea at first, since it seems to carry with it an enormous sense of responsibility, and may even be regarded as an "invasion of privacy." Yet it is a fact that there are no private thoughts. Despite your initial resistance to this idea, you will yet understand that it must be true if salvation is possible at all. And salvation must be possible because it is the Will of God. The minute or so of mind searching which today's exercises require is to be undertaken with eyes closed. The idea for today is to be repeated first, and then the mind should be carefully searched for the thoughts it contains at that time. As you consider each one, name it in terms of the central person or theme it contains, and holding it in your mind as you do so, say: I am not alone in experiencing the effects of this thought about ___. The requirement of as much indiscriminateness as possible in selecting subjects for the practice periods should be quite familiar to you by now, and will no longer be repeated each day, although it will occasionally be included as a reminder. Do not forget, however, that random selection of subjects for all practice periods remains essential throughout. Lack of order in this connection will ultimately make the recognition of lack of order in miracles meaningful to you. Apart from the "as needed" application of today's idea, at least three practice periods are required, shortening the length of time involved, if necessary. Do not attempt more than four. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 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 19. "I am not alone in experiencing the effects of my thoughts." (1) "The idea for today is obviously the reason why your seeing does not affect you alone. You will notice that at times the ideas related to thinking precede those related to perceiving, while at other times the order is reversed. The reason is that the order does not matter. Thinking and its results are really simultaneous, for cause and effect are never separate." *Jesus extends the idea of one split mind, saying that not only are our minds joined, but our minds and the world are joined as well; the world being nothing but the projection of the mind's thought of separation. This is another way of saying <ideas leave not their source>, a principle that is central to the teaching of A Course in Miracles. It is emphasized in the text (e.g.,T-26.VII.4), and Jesus brings it up later in the workbook (e.g.,W-p1.132.5;W-pI.156.1) -- <ideas do not leave their source>; effects do not leave their cause; the world does not remain separated from the mind. We are so sure, however, that we are right -- the world exists <outside> us -- because we actually see ourselves here as well as see a separated world outside. Even further, by minimizing, if not negating the power of our thoughts, we are proven right by our perceptions of ourselves as victims of what the world does to us. We think our thoughts have no effect, and therefore we split them off and hide them behind a physical shield, so that we are aware only of our bodies; how they and other bodies react. This has come about because we think the world is separate from our minds; that the <effect>, which is the world, is separate from the <cause> which is the mind. But remember, again -- <ideas leave not their source>. As an analogy, whatever you se

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