[acimlessons_list] INTRODUCTION TO REVIEW I

[Sue Roth]

REVIEW I INTRODUCTION

In Review I, the third and fourth paragraphs present a theory of practice
that is useful in understanding why the Workbook is structured as it is. In
fact, the paragraphs imply a lot about the importance of structure itself,
which changes as we progress in our practice. Five degrees of structure are
indicated here, moving from highly structured to almost none.

1. Highly Structured with Formal Setting

In the beginning of our study, the Course recommends quite highly structured
practice, with attention to certain forms. The earlier lessons in the
Workbook all go to great lengths spelling out the specific details
concerning how the lesson should be practiced. In this review, for instance,
we are told that we do not need to review the comments after each of the
five daily thoughts in any great detail (3:1). Rather, we are to focus on
the central point and think about that, allowing related ideas to come to us
as we have been doing in recent lessons.

In addition we are told that "the exercises should be done with your eyes
closed and when you are alone in a quiet place, if possible" (3:3). This is
what I mean when I say it pays attention to form. It deals with where we
should be (in a quiet place) and specifically what we should do with our
eyes. It adds that this kind of instruction is "emphasized for practice
periods at your stage of learning" (4:1), which is obviously understood to
be the beginning stage.

The idea behind this sort of instruction seems to be that, at the beginning
stage, we need structure, and we need physical solitude and quietness. We
need to close our eyes to shut out distractions because our minds have not
been sufficiently trained to ignore the distractions without doing so. We
are training ourselves to have inner peace, and at the beginning it is
helpful to encourage that state of mind by arranging our environment.

2. No Special Setting

As we advance, it will become necessary to give up the formal setting and
structure, so that we can "learn to require no special settings in which to
apply what you have learned" (4:2). Initially, to find peace of mind, we
need a quiet place, we need to close our eyes. But as we go on, the intent
is that we begin to apply our learning in situations that appear to be
upsetting. After all, when is peace most needed? Obviously, it is needed
when something happens that seems to upset us (4:3).

We have begun to advance when we learn to generalize, when we are able to
take what we have learned in the "laboratory" of quiet practice and apply it
in distressing situations. This will happen almost without conscious
volition. Suddenly we will notice that things that used to instantly upset
us no longer do so. Or we will find ourselves reacting with love instead of
anger.

The Workbook practice encourages this "spread" of the lessons into our lives
by asking us to remember the thought for the day whenever something happens
that upsets us. This takes the lesson out of the laboratory and into our
lives. This kind of expanded practice, or "response to temptation," as it is
called, is vital if the Course is going to make a noticeable difference in
our lives.

3. Bringing Peace with Us

As our practice of the first sort continues, and as we begin to respond to
upsets by choosing to experience peace instead of the upset, we begin to
move into a third stage: we start to bring peace with us into every
situation (4:4). In the second stage we are reacting to a situation and
choosing peace; here, we are proactively bringing peace with us into
distress and turmoil, healing the situations we find. Our quiet practice has
established a certain level of peace within our minds, and now we bring the
quiet with us as we move through our days. "This is not done by avoiding
[distress and turmoil] and seeking a haven of isolation for yourself" (4:5).

At this level of development we have ended any attempt at monastic isolation
and we are reaching out into the world, bringing healing to it. We may still
withdraw periodically to "recharge," as it were, but we are no longer
fearful of distress and turmoil; we even begin to actively seek out
situations in which our healed mind can bring healing to others.

4. Recognizing Peace Is Part of Us

At a higher level still, we begin to realize that peace is not some quality
or condition that comes and goes; rather, it is an inherent part of our
being (5:1). Here we have realized that peace is not conditional. It does
not depend on conditions. It is inherent in our nature; it is what we are.
We have become identified with peace so that, simply by being there, we
bring peace into every situation in which we find ourselves. We no longer
need to get alone or shut our eyes to feel peaceful; we are the peace.
Conditions around us do not affect our peace; instead, our peace affects the
conditions.
5. Peace Seen Everywhere
At the highest level, we will realize that our physical presence is not
required to affect any situation. We realize that "there is no limit to
where you are, so that your peace is everywhere, as you are" (5:2). This is
the state of mind of the advanced teacher of God, or what, in some circles,
might be called a realized master. This state of mind will not long abide in
a body, because it has transcended bodily limitations.

This broad overview of where the Course is taking us can be very encouraging
as we struggle with the elementary level. Look at the scope of the Course's
program. Starting with a level at which our peace is so vulnerable that we
must close our eyes and shut out the world, it moves to transcend the world
entirely. We may long to be at the highest level right away; it doesn't work
that way. You can't skip steps, as Ken Wapnick often points out. Don't get
caught in the trap of thinking, "I ought to be able to experience peace
anywhere," and because of that refuse yourself the support of being alone,
quiet, and shutting your eyes. At the beginning those props are necessary
and even, in the Course's curriculum, emphasized. Don't think you are being
untrue to your highest understanding by setting up a formal structure for
yourself, perhaps setting an alarm to remember your practice times, writing
the lesson on cards and carrying it around, or asking a friend to remind you
and check up on you. At the beginning, almost anything that helps you
remember is useful.

The structure won't last, and should not last. But you need the structure at
the start in order to get to where being unstructured will work for you. Try
to skip immediately to unstructured practice and you'll end up not
practicing at all. Use structure, but don't get attached to it. Don't make
an idol of it. The structure is like training wheels on a bicycle: necessary
and useful as you are learning, but to be discarded as soon as you have
learned to keep upright on your own.