The exercises with this idea are the same as those for the first one. Begin with the things that are near you, and apply the idea to whatever your glance rests on. Then increase the range outward. Turn your head so that you include whatever is to either side. If possible, turn around and apply the idea to what was behind you. Remain as indiscriminate as possible in selecting subjects for its application, do not concentrate on anything in particular, and do not attempt to include everything in an area or you will introduce strain. Merely glance easily and fairly quickly around you, trying to avoid selection by size, brightness, color, material, or relative importance to you.
Take the subjects simply as you see them. Try to apply the exercise with equal ease to a body or a button, a fly or a floor, an arm or an apple. The sole criterion for applying the idea to anything is merely that your eyes have 'lighted on it. Make no attempt to include anything in particular, but be sure that nothing is specifically excluded.
The importance of this idea lies in the fact that it contains a correction for a major perceptual distortion. You think that what upsets you is a frightening world, or a sad world, or a violent world, or an insane world. All these attributes are given it by you. The world is meaningless in itself.
These exercises are done with eyes open. Look around you, this time quite slowly. Try to pace yourself so that the slow shifting of your glance from one thing to another involves a fairly constant time interval. Do not allow the time of the shift to become markedly longer or shorter, but try, instead, to keep a measured, even tempo throughout. What you see does not matter. You teach yourself this as you give whatever your glance rests on equal attention and equal time. This is a beginning step in learning to give them all equal value.
As you look about you, say to yourself:
"I think I see a fearful world, a dangerous world, a hostile world, a sad world, a wicked world, a crazy world,"
and so on, using whatever descriptive terms happen to occur to you. If terms which seem positive rather than negative occur to you, include them. For example, you might think of "a good world," or "a satisfying world." If such terms occur to you, use them along with the rest. You may not yet understand why these "nice" adjectives belong in these exercises, but remember that "a good world" implies a "bad" one, and "a satisfying world" implies an "unsatisfying" one. All terms which cross your mind are suitable subjects for today's exercises. Their seeming quality does not matter.
Be sure that you do not alter the time intervals between applying today's idea to what you think is pleasant and what you think is unpleasant. For the purposes of these exercises, there is no difference between them. At the end of the practice period, add:
"But I am upset because I see a meaningless world."
What is meaningless is neither good nor bad. Why, then, should a meaningless world upset you? If you could accept the world as meaningless and let the truth be written upon it for you, it would make you indescribably happy. But because it is meaningless, you are impelled to write upon it what you would have it be. It is this you see in it. It is this that is meaningless in truth. Beneath your words is written the Word of God. The truth upsets you now, but when your words have been erased, you will see His. That is the ultimate purpose of these exercises.
Three or four times is enough for practicing the idea for today. Nor should the practice periods exceed a minute. You may find even this too long. Terminate the exercises whenever you experience a sense of strain.
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.
This idea is another step in the direction of identifying cause and effect as it really operates. 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 really 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 that catches your eye 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 distinction between what you believe to be animate or inanimate; pleasant or unpleasant. Regardless of what you may believe, you do not see anything which is really alive and really joyous. That is because you are unaware as yet of any thoughts which are 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 which is otherwise recommended.
This idea is particularly difficult to believe at first. Yet it is the rationale for all of the preceding ones.
It is the reason why nothing that you see means anything. It is the reason why you have given everything you see all the meaning that it has for you. It is the reason why you do not understand anything you see.
It is the reason why your thoughts do not mean anything, and why they are like the things you see.
It is the reason why you are never upset for the reason you think.
It is the reason why you are upset because you see something that is not there.
Old ideas about time are very difficult to change, because everything you believe is rooted in time, and depends on your not learning these new ideas about it. Yet that is precisely why you need new ideas about time. This first time idea is not really so strange as it may sound at first. Look at a cup, for example.
Do you see a cup, or are you merely reviewing your past experiences of picking up a cup, being thirsty, drinking from a cup, feeling the rim of a cup against your lips, having breakfast, and so on? Are not your aesthetic reactions to the cup, too, based on past experiences? How else would you know whether or not this kind of cup will break if you drop it? What do you know about this cup except what you learned in the past? You would have no idea what this cup is except for your past learning. Do you, then, really see it?
Look about you. This is equally true of whatever you look at. Acknowledge this by applying the idea for today indiscriminately to whatever catches your eye. For example:
"I see only the past in this pencil."
"I see only the past in this shoe."
"I see only the past in this hand."
"I see only the past in that body."
"I see only the past in that face."
Do not linger over any one thing in particular, but remember to omit nothing specifically. Glance briefly at each subject, and then move on to the next.
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 as valuable 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 "unhuman," 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 until you have completed the statement. Then move on to the next subject, and apply today's idea as before.
Here in ACIM Chapter 2, the section on "Separation and the Atonement", Jesus spells out CLEARLY just how powerful the mind is to produce miracles.
He speaks of the combination of belief and thought with a power so great that it can LITERALLY move a physical mountain. It is not a metaphor, and it has nothing to do with mind correction or a shift in perception or an undoing of an illusion.
He also tells us that we FEAR the power of our mind and would rather believe that we have no influence, which is part of our disowning of our power and an attempt to render the mind impotent and incapable.
Jesus was able to do the kind of miracles He did because he knew how to use belief and thought combined with the Power of God/Holy Spirit to express and bring about "changes" in the world. For Him, He was performing these kinds of miracles all the time. And it is these kinds of miracles that He IS trying to teach us to become capable of in A Course in Miracles.
Why are we so afraid of this? Why do we have so many defenses against this definition of miracles? What will it take to believe it? A demonstration? Does it take a miracle to believe in miracles?
I think the ACIM community is in for a big shakeup and a probably additional layers of denial and defense, when some people start to perform these miracles consistently and convincingly. Miracles will be proven because they are demonstrations of the truth. And yet even when they are demonstrated there will be further denial.
........
"Few appreciate the real power of the mind, and no one remains fully aware of it all the time. However, if you hope to spare yourself from fear there are some things you must realize, and realize fully. The mind is very powerful, and never loses its creative force. It never sleeps. Every instant it is creating.
It is hard to recognize that thought and belief combine into a power surge that can literally move mountains. It appears at first glance that to believe such power about yourself is arrogant, but that is not the real reason you do not believe it.
You prefer to believe that your thoughts cannot exert real influence because you are actually afraid of them. This may allay awareness of the guilt, but at the cost of perceiving the mind as impotent. If you believe that what you think is ineffectual you may cease to be afraid of it, but you are hardly likely to respect it. There are no idle thoughts. All thinking produces form at some level."
- Jesus
As you look at someone's body, you think this is them. It's not. Look more closely. Notice how the body itself is a kind of externalized appearance of solidity, which blinds you. The person is "inside" the body behind the physical appearance. Look at how their spirit or mind is within the body, and the body covers it up. You cannot seemingly SEE the spirit.
Think also about how you yourself, in your own body, have a difference experience on the "inside" of your body than other people seem to "see" in the outside. And when you look in the mirror there is a disconnect between how the body looks and your sense of identity - particularly if you are not heavily identified with your body. Who you are on the inside can be quite different to how you appear physically.
So then recognize this is true of others as well. Who they are is not the body that you see at first glance. It's far too easy to be blinded by sight of form and to fixate on the physical body of a person thinking that IS the person. The physical body of another was MADE TO BLOCK SIGHT. To prevent you from seeing your brother BEHIND the body's form. Bodies are separation devices, designed to imprison souls in order to identify them as locked up inside images of differences and illusions.
If you can particularly regard someone's "inner self" or "the person" distinct from the body, it is quite interesting what happens to your perception. Not identifying THEIR body "as them", but rather looking past it to the person "behind" or "within" it, and see that inner person, you overlook the body. And suddenly it becomes quite funny how everything you thought was true about the person was actually a statement about the state of their BODY.
So if their body seems to be sick or has problems and you have regarded these things as "part of the person", you have been deceived. When you look past the illusory appearances of physicality, and try to look at the inner person, you may transcend the body and suddenly realize that all of the body's states and characteristics are NOT the person.
Therefore the body is NOT a representative of the person directly, but rather a once-removed picture of their inner condition. Seeing the inner condition allows you to recognize this, and then it becomes quite hilarious, especially if you had bought into their physical differences or disabilities previously. It also shows you the body then in its proper perspective, that it isn' the person but merely an outward picture, and therefore its state or condition DOES NOT MATTER ie has no truth to it, therefore you can easily NOT BELIEVE IN IT and work miracles to heal the person, disregarding the body's appearance as meaning anything at all.
There isn't really anything that you need to do about the ego. It's really a matter of recognition. You simply don't as yet recognize it for what it IS, and you think it is something else.
Recognition requires you to have a full picture, all the information, nothing hidden, nothing missing. And in this light of the whole truth, everything is put into its proper perspective.
In this perspective, which is sanity and true perception, there is simply a factual awareness of what the ego IS. With no delusions about it. The fact that it is a lie, and there is no ego. That the ego is false and unreal and doesn't really exist.
In recognition, it simply becomes apparent that the ego never really was there at all. And now you can see the sense in this. It's the idea of nothing, which for a while seemed to be something else wh
ile you were confused and failing to recognize illusions for what they are.
So it's like, when you get into the recognition state of mind, the ego is properly framed, and everything is in its right place, and what is false is obviously false, and what is true is obviously true, and it takes no effort whatsoever to make it be that way. Because the ego just IS false and it never can be true.
You don't have to make the ego be false, you don't have to do anything to change its meaning. It simply already is false. And so all you end up doing is just noticing its nature and dismissing it because it obviously is absurdly impossible.
It doesn't require you to fight with it, change it, attack it, try to make it into something else, or to do anything to it at all. You simply need to get a good clear look at it. And in that clarity it is shown to be only what it is, nothing more and nothing less.
And that is the recognition of sanity, which is enlightenment. The simply recognizing of what is really true, and what is actually false. The final sorting out of whether or not the world exists. What is is made of. Whether it's even possible that it's happening. And whether you are deceived to want something it seems to offer in madness.
Until you get to a place of complete simple "accurate perception", as Jesus calls is, looking straight and honestly and not being deceived or distorted or confused or distracted or lost or insane, you'll probably be unsure about the world, and the body, and the ego.
They'll seem to have properties they don't have. They'll seem real, happening, true, existing. They'll seem to be a real threat and danger. They'll seem to be alive. They'll seem a whole bunch of things that they are not, because you do not recognize them for what they are. You are deceived by them.
And recognition brings with it the clarity of simply "knowing" or being in alignment with knowing what it IS and what it ISN'T. Because true perception is simple accurate seeing or reality-vision. Truthful perception. Honest perception. And that is all that you need in order to be sane. Plus the willingness to accept it.
To admit and accept the truth, which is to accept the atonement, is simply to recognize what is true and what is false with no confusion between them. The spiritual path entails the sorting out of which is which, the undoing of that confusion, and getting everything straightened out in your mind.
Once you get a final look at the truth about this world, the body, the ego and death, you will never take it seriously ever again. You'll remember to laugh at its utter ridiculousness. You'll recognize its impossibility. And you'll not even give it a second glance as you return home to God.
"Illusions recognized must disappear."
"I will forgive and this will disappear."
"A world forgiven cannot last."
"Enlightenment is but a recognition and not a change at all."
"Only the truth is true and nothing else is true."