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"
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 application.
In these practice periods, the idea should be repeated as often as you find profitable, 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.
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 which 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 which I have made."
"That ____ is an image which 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.
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.
Today's idea does not refer to what you see as much as to how you see it. Therefore, the exercises for today will emphasize this aspect of your perception. The three or four practice periods which are recommended should be done as follows:
Selecting subjects for the application of the idea randomly, look at each one long enough to say:
"I am not alone in experiencing the effects of how I see ____."
Conclude the 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.
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 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 is merely applied to anything you see. As you practice applying 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.
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 minds 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 experiences of tables, nor are you limiting its purpose to your little personal thoughts.
You will not question what we 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 which 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 could 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 the same request of each subject which you use in the practice periods. And you are making a commitment to each of them to let their purpose be revealed to you, instead of placing your own judgment upon them.
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 in looking 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 which 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.
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 represent your real thoughts, which are being covered up by them. The "good" ones of which you are aware 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 (or wherever you are)"
You can also use the idea for a particular thought which 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.
The practical application of the Holy Spirit's purpose is extremely simple, but it IS unequivocal. In fact, in ORDER to be simple, it MUST be unequivocal. The simple is merely what is EASILY UNDERSTOOD, and for this, it is apparent that IT MUST BE CLEAR. The setting of the Holy Spirit's goal is GENERAL. Now He will work WITH you, TO MAKE IT SPECIFIC, for application IS specific. There are certain VERY specific guidelines He provides for ANY situation, but remember that you do not yet realize their universal application. Therefore, it is essential, at this point, to use them in each situation separately, until you can more safely look BEYOND each situation, in an understanding far broader than you now possess.
In any situation in which YOU are uncertain, the FIRST thing to consider, very simply, is, "What do I want to come of this? What is it FOR?" The clarification of the goal belongs at the BEGINNING, for it is this that will DETERMINE the outcome. In the ego's procedure, this is reversed. The SITUATION becomes the determiner of the outcome, WHICH CAN BE ANYTHING. The reason for this disorganized approach is evident. The ego does not know what it WANTS to come of it. It IS aware of what it does NOT want, but only that. It has no POSITIVE goal at all.
Without a clear-cut, positive goal, set at the outset, the situation just seems to happen, and makes no sense until it has ALREADY HAPPENED. Then you look BACK at it, and try to piece together what it MUST have meant. AND YOU WILL BE WRONG. Not only is your judgment IN THE PAST, but you have no idea what SHOULD have happened. No goal was set, with which to bring the means IN LINE. And now, the only judgment LEFT to make is whether or not the ego LIKES it; is it acceptable, or does it call for vengeance. The absence of a criterion for outcome, SET IN ADVANCE, makes understanding doubtful and evaluation impossible.
The value of deciding, in advance, what you WANT to happen, is simply that you will perceive the situation as a means to MAKE it happen. You will therefore make every effort to OVERLOOK what interferes with the accomplishment of your objective, and concentrate on everything that helps you meet it. It is quite noticeable that THIS approach has brought you closer to the Holy Spirit's SORTING OUT of truth and falsity. The "true" becomes what can be used to MEET the goal. The "false" becomes the useless FROM THIS POINT OF VIEW. The situation now HAS meaning, but only because the goal has MADE it meaningful.
The goal of truth has further practical advantages. If the situation is used for truth and sanity, its outcome MUST be peace. And this is quite APART from what the outcome IS. For if peace is the CONDITION of truth and sanity, and CANNOT be WITHOUT them, where peace is, they MUST be. Truth comes of itself. If you experience PEACE, it is because the truth HAS come to you. And you WILL see the outcome truly, for deception can not prevail against you. And you will RECOGNIZE the outcome, BECAUSE you are at peace. Here, again, you see the OPPOSITE of the ego's way of looking. For the EGO believes the situation BRINGS the experience. The Holy Spirit knows the situation IS as the goal determines it, and is experienced ACCORDING to the goal.
The goal of truth REQUIRES FAITH. Faith is implicit in the acceptance of the Holy Spirit's purpose. AND THIS FAITH IS ALL-INCLUSIVE. Where the goal of truth is set, there faith MUST be. The Holy Spirit sees the situation AS A WHOLE. The goal establishes the fact that EVERYONE involved in it WILL play his part in its accomplishment. THIS IS INEVITABLE. No-one will fail in anything. This SEEMS to ask for faith BEYOND you, and beyond what you can GIVE. But this is so ONLY from the viewpoint of the ego, for the ego believes in 'solving' conflicts through FRAGMENTATION, and does NOT perceive the situation as a whole. Therefore, it seeks to split off SEGMENTS of the situation and deal with them SEPARATELY. For it has faith in separation, and NOT in wholeness.
Confronted with any ASPECT of the situation which SEEMS to be difficult, the ego will attempt to TAKE THIS ASPECT ELSEWHERE, and resolve it there. And it will SEEM to be successful. Except that this attempt CONFLICTS WITH UNITY, and MUST obscure the goal of truth. And peace will not be experienced, EXCEPT in fantasy. Truth has NOT come, because faith has been DENIED, being WITHHELD from where it rightfully belonged. Thus do you LOSE the understanding of the situation the goal of truth would bring. For fantasy solutions bring but the ILLUSION of experience, and the illusion of peace is NOT the condition in which the truth can enter.
The substitutes for ASPECTS of the situation are the witnesses to your LACK of faith. They demonstrate that you did NOT believe that the solution AND THE PROBLEM were in the same place. The problem WAS this lack of faith. And it is THIS you demonstrate, when you REMOVE it from its source, and place it elsewhere. As a result, YOU DO NOT SEE THE PROBLEM. Had you not lacked the faith it COULD be solved, the PROBLEM would be gone. And the situation would have been MEANINGFUL to you, because the INTERFERENCE in the way of understanding, would have been removed. To remove the problem ELSEWHERE is to KEEP it. For you remove yourself FROM it, and MAKE it unsolvable.
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 the 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.
69) "My grievances hide the light of the world in me."
My grievances show me what is not there, and hide from me what I would see. Recognizing this, what do I want my grievances for? They keep me in darkness and hide the light. Grievances and light cannot go together, but light and vision must be joined for me to see. To see, I must lay grievances aside. I want to see, and this will be the means by which I will succeed.
Specific applications of this idea might be made in these forms:
"Let me not use this as a block to sight."
"The light of the world will shine all this away."
"I have no need for this. I want to see."
70) "My salvation comes from me."
Today I will recognize where my salvation is. It is in me because its Source is there. It has not left its Source and so it cannot have left my mind. I will not look for it outside myself. It is not found outside and then brought in. But from within me it will reach beyond, and everything I see will but reflect the light that shines in me and in itself.
These forms of the idea are suitable for more specific application:
"Let this not tempt me to look away from me for my salvation."
"I will not let this interfere with my awareness of the Source of my
salvation."
"This has no power to remove salvation from me."