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# A Course in Miracles/Workbook for Students/I am not alone in experiencing the effects of my thoughts

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.
# A Course in Miracles/Workbook for Students/I am in need of nothing but the truth

I am in need of nothing but the truth.
I sought for many things, and found despair. Now do I seek but one, for in that one is all I need, and only what I need. All that I sought before I needed not, and did not even want. My only need I did not recognize. But now I see that I need only truth. In that all needs are satisfied, all cravings end, all hopes are finally fulfilled and dreams are gone. Now have I everything that I could need. Now have I everything that I could want. And now at last I find myself at peace.
And for that peace, our Father, we give thanks. What we denied ourselves You have restored, and only that is what we really want.
# A Course in Miracles/Workbook for Students/I am not alone in experiencing the effects of my seeing

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.
# A Course in Miracles/Workbook for Students/I am forever an Effect of God

I am forever an Effect of God.
Father, I was created in Your Mind, a holy Thought that never left its home. I am forever Your Effect, and You forever and forever are my Cause. As You created me I have remained. Where You established me I still abide. And all Your attributes abide in me, because it is Your Will to have a Son so like his Cause that Cause and Its Effect are indistinguishable. Let me know that I am an Effect of God, and so I have the power to create like You. And as it is in Heaven, so on earth. Your plan I follow here, and at the end I know that You will gather Your effects into the tranquil Heaven of Your Love, where earth will vanish, and all separate thoughts unite in glory as the Son of God.
Let us today behold earth disappear, at first transformed, and then, forgiven, fade entirely into God's holy Will.
# A Course in Miracles/Workbook for Students/I am never upset for the reason I think

I am never upset for the reason I think.
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.
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.
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.
You may also find yourself less willing to apply today's 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 feeling 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.
# A Course in Miracles/Workbook for Students/I am determined to see things differently

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.
# A Course in Miracles/Workbook for Students/I am in danger nowhere in the world

I am in danger nowhere in the world.
Your Son is safe wherever he may be, for You are there with him. He need but call upon Your Name, and he will recollect his safety and Your Love, for they are one. How can he fear or doubt or fail to know he cannot suffer, be endangered, or experience unhappiness, when he belongs to You, beloved and loving, in the safety of Your Fatherly embrace?
And there we are in truth. No storms can come into the hallowed haven of our home. In God we are secure. For what can come to threaten God Himself, or make afraid what will forever be a part of Him?
# 1911 Encyclopædia Britannica/Theiss

See also Theiss River on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​THEISS (Hungarian, Tisza; Lat., Tisia or Tissus), a large affluent of the Danube, next to which it is the greatest river of Hungary. It rises in the north-eastern part of the Carpathian mountains, in the county of Máramaros, at a height of above 6300 ft., and is formed by the confluence of two branches, the Black Theiss (Fekete Tisza), and the White Theiss (Fehér Tisza), which unite at about 20 m. E. of Máramaros-Sziget. The Theiss then follows a north-westerly direction until it leaves its mountainous valley, then runs west, and after a great curve to the north, takes a south-westerly direction and enters the great Hungarian plain (Alföld). From Szolnok it runs south in an almost parallel course with that of the Danube, from which it is separated by a distance of about 60 m., and flows into the Danube near the village of Titel, 20 m. E. of Ujvidek. Its length from source to mouth is, as the crow flies, only about 340 m., but its windings make its course about 870 m. long. The Theiss is clear and swift in its course through the mountains, but in the plain it becomes slow, somewhat muddy and very tortuous. Its basin covers an area of 56,600 sq. m., and comprises the whole eastern part of Hungary, and the greater part of Transylvania, and collects all the rivers descending from the Carpathians westward.
The Theiss is navigable for rafts almost everywhere, but for steamers only from Szolnok downwards, a distance of about 200 m., where the breadth of the river is 450 to 759 ft. The depth of the Theiss at low-water mark is 7 ft. at Tokay, 20 ft. at Szeged and 11 ft. at Titel, near its mouth, while the difference between the low-water mark and the high-water mark is as high as 25 to 35 ft. During its course through the great Hungarian plain the Theiss flows between flat, low-lying banks. which are the cause of periodical and sometimes disastrous inundations and of extensive marshes. Therefore extensive works have been undertaken for the regulation and canalization of the river, which is now strongly dammed in many parts. By these works large tracts of marshes have been transformed into productive ground. Its chief tributaries are the Szamos, Körös, Maros, Latorcza, and the Sajó. In its lower course it is joined to the Danube by the Franz Josef canal, while it is also united with Temesvár by the Bega canal.
# 1911 Encyclopædia Britannica/Thecla, St

See also Thecla on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​THECLA, ST, one of the most celebrated saints in the Greek Church (where she is commemorated on the 24th of September) and in the Latin Church (where her festival is the 23rd of September). She is honoured with the title of “protomartyr.” The centre of her cult was Seleucia, in Isauria. Her basilica, south of Seleucia, on the mountain, was long a very popular place of pilgrimage, and is mentioned in the two books of St Basil of Seleucia. The great popularity of the saint is due more particularly to her Acta, which in all their forms derive from the apocryphal work known as the Acta Pauli et Theclae. According to her Acta, Thecla was born of illustrious parentage at Iconium, and came under the personal teaching of the apostle Paul. In her eighteenth year, having broken her engagement with Thamyris, to whom she had been betrothed, she was accused by her relations of being a Christian. Armed with the sign of the cross, she threw herself on the pyre, but the Hames were extinguished by a sudden rain. She then went to ​Antioch, where she was exposed to wild beasts, then fastened to bulls in order that she might be torn asunder, and finally thrown into a pit full of serpents; but she was delivered from all these perils. She converted many heathen. Returning to Iconium, she withdrew into a mountain solitude, and became distinguished by many virtues and miracles. In spite of their highly fabulous character, which caused them to be more than once condemned by the Church, the Acta of Paul and Thecla, which date back to the 2nd century, are among the most interesting monuments of ancient Christian literature.
See Acta Sanctorum, September, vi. 546–568; J. A. Lipsius, Acta apostolorum apocrypha (Leipzig, 1891), i. 235-269; C. Schmidt, Acta Pauli (Leipzig, 1905), where an attempt is made to prove that the Acta of Paul and Thecla formed an integral part of the Acta Pauli; see also Apocryphal Literature. W. M. Ramsay, The Church in the Roman Empire before A.D. 170 (London, 1893), pp. 375 seq.; C. Holzey, Die Thekla-Akten, ihre Verbreitung und Beurtheilung in der Kirche (Munich, 1905). (H. De.)
# 1911 Encyclopædia Britannica/Theft

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​THEFT, the act of thieving or stealing. In English legal usage the practice is to call this act by its Norman-French name of “larceny,” but properly theft is a wider term including other forms of wrongful deprivation of the property of another (see Larceny).
The O.E. word peofðe or biefðe is formed from peof, thief or peofian, to thieve, cf. Ger. Dieb, Du. dief, Goth. thiubs. The origin is not known. It may be related to Lithuanian tupēti, to crouch or squat down; thus “thief” would mean “one who hides himself.” The O.E. stelan, to steal, appears also in other Tent. languages, cf. Du. stelen. Swed. stjäla, Goth, stillan, &c. It has been doubtfully connected with Gr. στερεῖν, to deprive.
# 1911 Encyclopædia Britannica/Thebes, Romance of

See also Romance of Thebes on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​THEBES, ROMANCE OF. The French Roman de Thèbes is a poem of some 10,000 lines which appears to be based, not on the Thebaid of Statius, but on an abridgment of that work. This view is supported by the omission of incidents and details which, in spite of the altered conditions under which the poem was composed, would naturally have been preserved in any imitation of the Thebaid, while again certain modifications of the Statian version can hardly be due to the author’s invention but point to an ancient origin. As in other poems of the same kind, the marvellous disappears; the Greeks adopt the French methods of warfare and the French code of chivalric love. The Roman dates from the 12th century (c. 1150–55), and is written, not in the tirades of the chansons de geste, but in octosyllabic rhymed couplets. It was once attributed to Benoit de Sainte-More; but all that can be said is that the Thèbes is prior to the Roman de Troie, of which Benoit was undoubtedly the author. The Thèbes is preserved also in several French prose redactions, the first of which, printed in the 16th century under the name of Edipus, belongs to the early years of the 13th century, and originally formed part of a compilation of ancient history, Histoire ancienne jusqu’à César. The first volume of Les histoires de Paul Crose traduites en français contains a free and amplified version of the Thèbes. The Romance of Thebes, written about 1420 by John Lydgate as a supplementary Canterbury Tale, was printed by Wynkyn de Worde about 1500. From the Roman de Thèbes also were possibly derived the Ipomedon and its sequel Prothesilaus, two romans d’aventures written about the end of the 12th century by Hue de Rotelande, an Anglo-Norman trouvère who lived in Credenhill, near Hereford. The author asserts that he translated from a Latin book lent him by Gilbert Fitz-Baderon, 4th lord of Monmouth, but in reality he has written romances of chivalry on the usual lines, the names of the characters alone being derived from antiquity.
See L. Constans, La Légende d’Oedipe étudiée dans l’antiquité au moyen âge et dans les temps modernes (Paris, 1881), and in the section “L’Épopée antique” in De Julleville’s Hist. de la langue et de la litt. français; Le Roman de Thèbes, ed. L. Constans (Soc. des anciens textes français (Paris, 1890); G. Ellis, Specimens of Early English Metrical Romances, iii. (1805).
# 1922 Encyclopædia Britannica/Guthrie, Charles John Guthrie, Baron

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​GUTHRIE, CHARLES JOHN GUTHRIE, Baron (1840–1920), Scottish lawyer, was born at Edinburgh April 4 1849, the son of the Rev. Thomas Guthrie, editor of the Sunday Magazine. He was educated at Edinburgh Academy and University, and in 1875 was admitted to the Faculty of Advocates. He was from 1881 to 1900 legal adviser to the Church of Scotland, and in 1897 became a Q.C. In 1907 he was appointed a judge of the court of session and created a life peer. Lord Guthrie was a member of the royal commissions on historical monuments in Scotland (1908) and on divorce (1909), and was chairman of the houseletting commission (1906–7). From 1910 to 1919 he was president of the Boys’ Brigade of Great Britain and Ireland, and was a member of various antiquarian societies. He had been in youth a friend of Robert Louis Stevenson, and published in 1914 an appreciation of “Cummy,” Stevenson’s nurse. His other works include John Knox and his House (1898), and an edition of Knox’s History of the Reformation in Scotland (1898), ​besides contributions to the memoir of his father, Thomas Guthrie (1875). He died at Edinburgh April 28 1920.
# 1922 Encyclopædia Britannica/Gwalior, Sir Mahdo Rao Sindhia, Maharaja of

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​GWALIOR, SIR MAHDO RAO SINDHIA, Maharaja of (1876– ), was born Oct. 20 1876, and succeeded his father, Sir Jayaji Rao Sindhia, in 1886 (see 12.748–9). He threw himself with the utmost keenness into the supervision of every detail of State management, endowing Gwalior with an excellent system of light railways, carrying out irrigation projects, husbanding the revenues and raising the standards of administration by unceasing vigilance. A great sportsman, on his visits to England for the coronations of 1902 and 1911 he delighted spectators at Hurlingham and elsewhere by his prowess in polo matches and other mounted sports. To his profound disappointment serious ill-health when the World War broke out prevented his service at the front; but he bent all his energies to helping the Allied cause. His two regiments and transport corps fought with distinction in France, East Africa, Egypt and Mesopotamia. A boundless and inventive generosity found scope in his constant presentation of munitions of war and princely donations to various relief funds. He took the main part in purchasing, equipping and maintaining the hospital ship "Loyalty," which carried 15,000 war patients; and provided a convalescent home at Nairobi in East Africa—to mention only a few of his gifts. He actively combated false and discouraging reports in India regarding the war. A lieutenant-general in the British army, and hon. colonel of 1st Duke of York's Own Lancers (Skinner's Horse), he was hon. A.D.C. to King George V., had the Grand Crosses of the Victorian Order, the Star of India and the British Empire; his permanent dynastic salute was raised to the maximum of 21 guns; and Oxford and Cambridge conferred upon him their hon. doctorates in law. King George V. also honoured him by becoming sponsor to his heir, George Jivaji Rao (b. 1916).
# 1922 Encyclopædia Britannica/Guillaumat, Marie Louis Adolphe

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GUILLAUMAT, MARIE LOUIS ADOLPHE (1863–), French general, was born at Bancqneuf (Charente Inférieure) on Jan. 4 1863. He entered the École de St. Cyr on Oct. 31 1882 and was appointed a sub-lieutenant of infantry on Oct. 1 1884. Four years later he was promoted lieutenant. In Nov. 1893 he became a captain and was transferred to the 147th infantry regiment. In 1903 he was appointed professor of military history at St. Cyr, and later became lecturer on infantry tactics at the École de Guerre. He was promoted lieutenant-colonel in 1907 and colonel in 1910. In Jan. 1913 he became director of infantry at the Ministry of War, and on Oct. 8 of the same year was made a general of brigade, continuing to hold his appointment. On June 14 1914 he became chef de cabinet when M. Messimy was War Minister, but on the outbreak of the World War he was placed at the disposal of General Joffre. On Sept. 2 1914 he was given command of the 33rd Division, becoming, in the following Dec., a temporary general of division. On Feb. 25 1915 he took part in the defence of Verdun, in the operations attending the German offensive of Feb. 1916, and in the French (Somme) offensive of the same year. He was confirmed in his rank as a general of division on Dec. 23 1915. In Dec. 1916 he took over command of the II. Army from General Nivelle when that officer was appointed commander-in-chief. Twelve months later (Dec. 14 1917) he succeeded General Sarrail as commander-in-chief in Salonika. In this capacity he had the difficult task of restoring the moral of a heterogeneous force that had become disorganized through inaction, and of reconciling the divergent military interests of the Allies in this theatre. He drew up the offensive plan which Franchet d’Espérey afterwards carried out so brilliantly, but in June 1918 was suddenly brought back to
Paris to act as military governor when the German summer offensives threatened to reproduce the conditions of the Marne. When the tide turned he actively supported the proposed Salonika advance by pressing its advantages on the War Council, and it was with his aid that Franchet d’Espérey obtained authority to advance. In Oct. 1918 he was given command of the V. Army. He was awarded the Grand Cross of the Legion of Honour on July 10 1918 and the médaille militaire on Oct. 3 1918. On Jan. 30 1920 he was appointed to the Superior War Council.