The Holy Spirit is always communicating with you,
ever ready to help.
You must simply open the channel at your end.
The Holy Spirit is in your mind,
and nothing is more natural than this communication.
W 361 L 1. If I need a word to help me, He will give it to me. If I need a thought, that will He also give. And if I need but stillness and a tranquil, open mind, these are the gifts I will receive of Him. He is in charge by my request. And He will hear and answer me, because He speaks for God my Father and His holy Son.
W 360 FL 1. Our final lessons will be left as free of words as possible. We use them but at the beginning of our practicing, and only to remind us that we seek to go beyond them. Let us turn to Him Who leads the way and makes our footsteps sure. To Him we leave these lessons, as to Him we give our lives henceforth. For we would not return again to the belief in sin, which made the world seem ugly and unsafe, attacking and destroying, dangerous in all its ways and treacherous beyond the hope of trust and the escape from pain.
W 360 FL 2. His is the only way to find the peace that God has given us. It is His way that everyone must travel in the end, because it is this ending God Himself appointed. In the dream of time it seems to be far off. And yet, in truth, it is already here; already serving us as gracious guidance in the way to go. Let us together follow in this way that truth points out to us. And let us be the leaders of our many brothers who are seeking for the way but find it not.
W 360 FL 3. And to this purpose let us dedicate our minds, directing all our thoughts to serve the function of salvation. Unto us the aim is given to forgive the world. It is the goal that God has given us. It is His ending to the dream we seek, and not our own. For all that we forgive we will not fail to recognize as part of God Himself. And thus His memory is given back completely and complete.
W 360 FL 4. It is our function to remember Him on earth, as it is given us to be His own completion in reality. So let us not forget our goal is shared. For it is that remembrance which contains the memory of God, and points the way to Him and to the Heaven of His peace. And shall we not forgive our brother, who can offer this to us? He is the way, the truth and life that show the way to us. In him resides salvation, offered us through our forgiveness given unto him.
W 360 FL 5. We will not end this year without the gift our Father promised to His holy Son. We are forgiven now, and we are saved from all the wrath we thought belonged to God, and found it was a dream. We are restored to sanity, in which we understand that anger is insane, attack is mad, and vengeance merely foolish fantasy. We have been saved from wrath because we learned we were mistaken. Nothing more than that. And is a Father angry at His Son because he failed to understand the truth?
W 360 FL 6. We come in honesty to Him and say we did not understand, and ask Him to help us to learn His lessons through the Voice of His own Teacher. Would He hurt His Son? Or would He rush to answer him, and say, “This is my Son, and all I have is his?” Be certain He will answer thus, for these are His own Words to you. And more than that can no‐one ever have, for in these Words is all there is, and all that there will be throughout all time and in eternity.
W 361 EP 1. This course is a beginning, not an end. Your Friend goes with you. You are not alone. No‐one who calls on Him can call in vain. Whatever troubles you, be certain that He has the answer, and will gladly give it to you if you simply turn to Him and ask it of Him. He will not withhold all answers that you need for anything that seems to trouble you. He knows the way to solve all problems and resolve all doubts. His certainty is yours. You need but ask it of him, and it will be given you.
W 361 EP 2. You are as certain of arriving home as is the pathway of the sun laid down before it rises, after it has set, and in the half‐lit hours in between. Indeed, your pathway is more certain still, for it can not be possible to change the course of those whom God has called to Him. Therefore obey your will, and follow Him Whom you accepted as your voice, to speak of what you really want and really need. His is the Voice of God, and also yours. And thus He speaks of freedom and of truth.
W 361 EP 3. No more specific lessons are assigned, for there is no more need of them. Henceforth, hear but the Voice for God and for your Self when you retire from the world, to seek reality instead. He will direct your efforts, telling you exactly what to do, how to direct your mind, and when to come to Him in silence, asking for His sure direction and His certain Word. His is the Word that God has given you. His is the Word you chose to be your own.
W 361 EP 4. And now I place you in His hands, to be His faithful followers, with Him as Guide through every difficulty and all pain that you may think is real. Nor will He give you pleasures that will pass away, for He gives only the eternal and the good. Let Him prepare you further. He has earned your trust by speaking daily to you of your Father and your brother and your Self. He will continue; now you walk with Him as certain as is He of where you go; as sure as He of how you should proceed, as confident as He is of the goal, and of your safe arrival in the end.
W 361 EP 5. The end is certain, and the means as well. To this we say “Amen.” We will be told exactly what God wills for us each time there is a choice to make. And He will speak for God and for your Self, thus making sure that hell will claim you not, and that each choice you make brings Heaven nearer to your reach. And so we walk with Him from this time on, and turn to Him for guidance and for peace and right direction. Joy attends our way. For we go homeward to an open door which God has held unclosed to welcome us.
W 361 EP 6. We trust our ways to Him and say “Amen.” In peace we will continue in His way, and trust all things to Him. In confidence we wait His answers, as we ask His will in everything we do. He loves Gods Son as we would love him, and He teaches us how to behold him through His eyes, and love him as He does. You do not walk alone. Godʹs angels hover close, and all about. His Love surrounds you, and of this be sure: that I will never leave you comfortless.
W 4 L 1. Unlike the preceding ones, these exercises do not begin with the idea for the day. In these practice periods, begin with noting the thoughts that are crossing your mind for about a minute. Then apply the idea to them. If you are already aware of unhappy thoughts use them as subjects for the idea. Do not, however, select only the thoughts you think are “bad.” You will find, if you train yourself to look at your thoughts, that they represent such a mixture that, in a sense, none of them can be called “good” or “bad.” This is why they do not mean anything.
W 4 L 2. In selecting the subjects for the application of todayʹs idea, the usual specificity is required. Do not be afraid to use “good” thoughts as well as “bad.” None of them represents your real thoughts, which are being covered up by them. The “good” ones 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.
W 4 L 3. 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)”.
W 4 L 4. 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.
W 3 L 1. 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.
W 3 L 2. 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.
W 1 In1 1. A theoretical foundation such as the text is necessary as a background to make these exercises meaningful. Yet it is the exercises which will make the goal possible. An untrained mind can accomplish nothing. It is the purpose of these exercises to train the mind to think along the lines which the course sets forth.
W 1 In1 2. The exercises are very simple. They do not require more than a few minutes, and it does not matter where or when you do them. They need no preparation. They are numbered, running from 1 to 365. The training period is one year. Do not undertake more than one exercise a day.
W 1 In1 3. The purpose of these exercises is to train the mind to a different perception of everything in the world. The workbook is divided into two sections, the first dealing with the undoing of what you see now, and the second with the restoration of sight. It is recommended that each exercise be repeated several times a day, preferably in a different place each time, and if possible in every situation in which you spend any long period of time. The purpose is to train the mind to generalize the lessons, so that you will understand that each of them is as applicable to one situation as it is to another.
W 1 In1 4. Unless specified to the contrary, the exercise should be practiced with the eyes open, since the aim is to learn how to see. The only rule that should be followed throughout is to practice the exercises with great specificity. Each one applies to every situation in which you find yourself, and to everything you see in it. Each dayʹs exercises are planned around one central idea, the exercises themselves consisting of applying that idea to as many specifics as possible. Be sure that you do not decide that there are some things you see to which the idea for the day is inapplicable. The aim of the exercises will always be to increase the application of the idea to everything. This will not require effort. Only be sure that you make no exceptions in applying the idea.
W 1 In1 5. Some of the ideas you will find hard to believe, and others will seem quite startling. It does not matter. You are merely asked to apply them to what you see. You are not asked to judge them, nor even to believe them. You are asked only to use them. It is their use which will give them meaning to you, and show you they are true. Remember only this; you need not believe them, you need not accept them, and you need not welcome them. Some of them you may actively resist. None of this will matter, nor decrease their efficacy. But allow yourself to make no exceptions in applying the ideas the exercises contain. Whatever your reactions to the ideas may be, use them. Nothing more than this is required.
W 1 L 1. 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.”
W 1 L 2. 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.”
W 1 L 3. 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.
W 2 L 1. The exercises with this idea are the same as those for the first one. Begin with the things that are near you, and apply the idea to whatever your glance rests on. Then increase the range outward. Turn your head so that you include whatever is 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.
W 2 L 2. 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.
W 5 L 1. This idea, like the preceding one, can be used with any person, situation or event you think is causing you pain. Apply it specifically to whatever you believe is the cause of your upset, using the description of the feeling in whatever term seems accurate to you. The upset may seem to be fear, worry, depression, anxiety, anger, hatred, jealousy, or any number of forms, all of which will be perceived as different. This is not true. However, until you learn that form does not matter, each form becomes a proper subject for the exercises for the day. Applying the same idea to each of them separately is the first step in ultimately recognizing they are all the same.
W 5 L 2. When using the idea for today for a specific perceived cause of an upset in any form, use both the name of the form in which you see the upset, and the cause which you ascribe to it. For example: “I am not angry at ____ for the reason I think.” “I am not afraid of ____ for the reason I think.” But again, this should not be substituted for practice periods in which you first search your mind for “sources” of upset in which you believe, and forms of upset which you think result.
W 5 L 3. In these exercises, more than in the preceding ones, you may find it hard to be indiscriminate, and to avoid giving greater weight to some subjects than to others. It might help to precede the exercises with the statement: “There are no small upsets. They are all equally disturbing to my peace of mind.” Then examine your mind for whatever is distressing you, regardless of how much or how little you think it is doing so.
W 5 L 4. You may also find yourself less willing to apply todayʹs idea to some perceived sources of upset than to others. If this occurs, think first of this: “I cannot keep this form of upset and let the others go. For the purposes of these exercises, then, I will regard them all as the same.” Then search your mind for no more than a minute or so, and try to identify a number of different forms of upset that are disturbing you, regardless of the relative importance you may give them. Apply the idea for today to each of them, using the name of both the source of the upset as you perceive it, and of the feelings as you experience it. Further examples are: “I am not worried about ____ for the reason I think.” “I am not depressed about ____ for the reason I think.” Three or four times during the day is enough.
W 17 L 1. 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.
W 17 L 2. In applying todayʹs 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.”
W 17 L 3. 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.
W 17 L 4. 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.
W 29 L 1. 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. Todayʹs idea is the whole basis for vision.
W 29 L 2. 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.
W 29 L 3. 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 todayʹs idea perfectly. And you will not understand how you could ever have found it difficult.
W 29 L 4. 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 selfdirected selection, which may be particularly tempting in connection with todayʹs idea because of its wholly alien nature. Remember that any order which you impose is equally alien to reality.
W 29 L 5. Your list of subjects should therefore be as free of selfselection as possible. For example, a suitable list might include: W(50) “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 wastebasket.”
W 29 L 6. 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.
W 41 L 1. Todayʹs idea will eventually overcome completely the sense of loneliness and abandonment which all the separated ones experience. Depression is an inevitable consequence of separation. So are anxiety, worry, a deep sense of helplessness, misery, suffering, and intense fear of loss.
W 41 L 2. The separated ones have invented many “cures” for what they believe to be the “ills of the world.” But the one thing they do not do is to question the reality of the problem. Yet its effects cannot be cured because it is not real. The idea for today has the power to end all this foolishness forever. And foolishness it is, despite the serious and tragic forms it may take.
W 41 L 3. Deep within you is everything that is perfect, ready to radiate through you and out into the whole world. It will cure all sorrow and pain and fear and loss because it will heal the mind that thought these things were real, and suffered out of its allegiance to these beliefs.
W 41 L 4. You can never be deprived of your perfect holiness because its Source goes with you wherever you go. You can never suffer because the Source of all joy goes with you wherever you go. You can never be alone because the Source of all life goes with you wherever you go. Nothing can destroy your peace of mind because God goes with you wherever you go.
W 41 L 5. We understand that you do not believe all this. How could you, when the truth is hidden deep within, under a heavy cloud of insane thoughts, dense and obscuring, yet representing all you see?
W 41 L 6. Today we will make our first real attempt to get past this dark and heavy cloud, and to go through it to the light beyond. There will be only one long practice period today. In the morning, as soon as you get up if possible, sit quietly for some three to five minutes with your eyes closed. At the beginning of this practice period, repeat todayʹs idea very slowly. Then make no effort to think of anything. Try, instead, to get a sense of turning inward, past all the idle thoughts of the world. Try to enter very deeply into your own mind, keeping it clear of any thoughts that might divert your attention.
W 41 L 7. From time to time you may repeat todayʹs idea, if you find it helpful. But most of all, try to sink down and inward, away from the world and all the foolish thoughts of the world. You are trying to reach past all these things. You are trying to leave appearances and approach reality.
W 41 L 8. It is quite possible to reach God. In fact it is very easy, because it is the most natural thing in the world. You might even say it is the only natural thing in the world. The way will open if you believe that it is possible. This exercise can bring very startling results even the first time it is attempted, and sooner or later it is always successful. We will go into more detail in connection with this kind of practice as we go along. But it will never fail completely, and instant success is possible.
W 41 L 9. Throughout the day use todayʹs idea often, repeating it very slowly, and preferably with eyes closed. Think of what you are saying; what the words mean. Concentrate on the holiness which they imply about you; on the unfailing companionship which is yours; on the complete protection that surrounds you.
W 41 L 10. You can indeed afford to laugh at fear thoughts, remembering that God goes with you wherever you go.
W 61 L 1. Who is the light of the world except Godʹs Son? This, then, is merely a statement of the truth about yourself. It is the opposite of a statement of pride, of arrogance, or of self‐deception. It does not describe the self‐concept you have made. It does not refer to any of the characteristics with which you have endowed your idols. It refers to you as you were created by God. It simply states the truth.
W 61 L 2. To the ego, todayʹs idea is the epitome of self‐glorification. But the ego does not understand humility, mistaking it for selfdebasement. Humility consists of accepting your role in salvation, and in taking no other. It is not humility to insist that you cannot be the light of the world, if that is the function God assigned to you. It is only arrogance that would assert this function cannot be for you, and arrogance is always of the ego.
W 61 L 3. True humility requires that you accept todayʹs idea because it is Godʹs Voice which tells you it is true. This is a beginning step in accepting your real function on earth. It is a giant stride toward taking your rightful place in salvation. It is a positive assertion of your right to be saved, and an acknowledgment of the power that is given you to save others.
W 61 L 4. You will want to think about this idea as often as possible today. It is the perfect answer to all illusions, and therefore to all temptation. It brings all the images you have made about yourself to the truth, and helps you depart in peace, unburdened and certain of your purpose.
W 61 L 5. As many practice periods as possible should be undertaken today, although each one need not exceed a minute or two. They should begin with telling yourself: “I am the light of the world. That is my only function. That is why I am here.” Then think about these statements for a short while, preferably with your eyes closed if the situation permits. Let a few related thoughts come to you, and repeat the idea to yourself if your mind wanders away from the central thought.
W 61 L 6. Be sure both to begin and end the day with a practice period. Thus you will awaken with an acknowledgment of the truth about yourself, reinforce it throughout the day, and turn to sleep as you re‐affirm your function and your only purpose here. These two practice periods may be longer than the rest, if you find them helpful and want to extend them.
W 61 L 7. Todayʹs idea goes far beyond the egoʹs petty views of what you are and what your purpose is. As a bringer of salvation, this is obviously necessary. This is the first of a number of giant steps we will take in the next few weeks. Try today to begin to build a firm foundation for these advances. You are the light of the world. God has built His plan for the salvation of His Son on you.
W 73 L 1. Today we are considering the will that you share with God. This is not the same as the egoʹs idle wishes, out of which darkness and nothingness arise. The will you share with God has all the power of creation in it. The egoʹs idle wishes are unshared, and therefore have no power at all. Its wishes are not idle in the sense that they can make a world of illusions in which your belief can be very strong. But they are idle indeed in terms of creation. They make nothing that is real.
W 73 L 2. Idle wishes and grievances are partners or co‐makers in picturing the world you see. The wishes of the ego gave rise to it, and the egoʹs need for grievances, which are necessary to maintain it, peoples it with figures which seem to attack you and call for “righteous” judgment. They become the “middlemen” the ego employs to traffic in grievances, and stand between your awareness and your brotherʹs reality. Beholding them, you do not know your brothers nor your Self.
W 73 L 3. Your will is lost to you in this strange bartering, in which guilt is traded back and forth, and grievances increase with each exchange. Can such a world have been created by the will the Son of God shares with his Father? Did God create disaster for His Son? Creation is the will of both together. Would God create a world that kills Himself?
W 73 L 4. Today we will try once more to reach the world that is in accordance with your will. The light is in it because it does not oppose the Will of God. It is not Heaven, but the light of Heaven shines on it. Darkness has vanished; the egoʹs idle wishes have been withdrawn. Yet the light that shines upon this world reflects your will, and so it must be in you that we will look for it.
W 73 L 5. Your picture of the world can only mirror what is within. The source of neither light nor darkness can be found without. Grievances darken your mind, and you look out on a darkened world. Forgiveness lifts the darkness, reasserts your will, and lets you look upon a world of light.
W 73 L 6. We have repeatedly emphasized that the barrier of grievances is easily past, and cannot stand between you and your salvation. The reason is very simple. Do you really want to be in hell? Do you really want to weep and suffer and die? Forget the egoʹs arguments which seek to prove all this is really Heaven. You know it is not so. You can not want this for yourself. There is a point beyond which illusions cannot go. Suffering is not happiness, and it is happiness you really want. Such is your will in truth. And so salvation is your will as well. You want to succeed in what we are trying to do today. We undertake it with your blessing and your glad accord.
W 73 L 7. We will succeed today if you remember that you will salvation for yourself. You will to accept Godʹs plan because you share in it. You have no will that can really oppose it, and you do not want to do so. Salvation is for you. Above all else you want the freedom to remember who you really are. Today it is the ego which stands powerless before your will. Your will is free, and nothing can prevail against it.
W 73 L 8. Therefore we undertake the exercises for today in happy confidence, certain that we will find what it is your will to find, and remember what it is your will to remember. No idle wishes can detain us, nor deceive us with an illusion of strength. Today let your will be done. And end forever the insane belief that it is hell in place of Heaven that you choose.
W 73 L 9. We will begin our longer practice periods with the recognition that Godʹs plan for salvation, and only His, is wholly in accord with your will. It is not the purpose of an alien power, thrust upon you unwillingly. It is the one purpose here on which you and your Father are in perfect accord. You will succeed today, the time appointed for the release of the Son of God from hell and from all idle wishes. His will is now restored to his awareness. He is willing this very day to look upon the light in him and be saved.
W 73 L 10. After reminding yourself of this and determining to keep your will clearly in mind, tell yourself with gentle firmness and quiet certainty: “I will there be light. Let me behold the light that reflects God’s Will and mine.” Then let your will assert itself, joined with the power of God and united with your Self. Put the rest of the practice period under Their guidance. Join with Them as They lead the way.
W 73 L 11. In the shorter practice periods, again make a declaration of what you really want. Say: “I will there be light. Darkness is not my will.” This should be repeated several times an hour. It is most important, however, to apply todayʹs idea in this form immediately you are tempted to hold a grievance of any kind. This will help you let your grievances go, instead of cherishing them and hiding them in the darkness.
W 51 L 1. 1) “Nothing I see means anything.” The reason this is so is that I see nothing, and nothing has no meaning. It is necessary that I recognize this that I may learn to see. What I think I see now is taking the place of vision. I must let it go by realizing that it has no meaning, so that vision may take its place.
W 51 L 2. 2) “I have given what I see all the meaning it has for me.” I have judged everything I look upon. And it is this and only this that I see. This is not vision. It is merely an illusion of reality, because my judgments have been made quite apart from reality. I am willing to recognize the lack of validity in my judgments because I want to see. My judgments have hurt me, and I do not want to see according to them.
W 51 L 3. 3) “I do not understand anything I see.” How could I understand what I see when I have judged it amiss? What I see is the projection of my own errors of thought. I do not understand what I see because it is not understandable. There is no sense in trying to understand it. But there is every reason to let it go, to make room for what can be seen and understood and loved. I can exchange what I see now for this merely by being willing to do so. Is not this a better choice than the one I made before?
W 51 L 4. 4) “These thoughts do not mean anything.” The thoughts of which I am aware do not mean anything because I am trying to think without God. What I call “my” thoughts are not my real thoughts. My real thoughts are the thoughts I think with God. I am not aware of them because I have made “my” thoughts to take their place. I am willing to recognize that “my” thoughts do not mean anything, and to let them go. I choose to have them replaced by what they were intended to replace. “My” thoughts are meaningless, but all creation lies in the Thoughts I think with God.
W 51 L 5. 5) “I am never upset for the reason I think.” I am never upset for the reason I think because I am constantly trying to justify “my” thoughts. I am constantly trying to make them true. I make all things my “enemies,” so that my anger is justified, and my attacks are warranted. I have not realized how much I have misused everything I see by assigning this role to it. I have done this to defend a thought system which has hurt me, and which I no longer want. I am willing to let it go.