| Why should a wish in itself be something bad? You must wish to be truthful with yourself | 109 SPIRITUAL AND EMOTIONAL HEALTH THROUGH RESTITUTION FOR REAL GUILT |
| once again: hardly any aspect is good or bad, healthy or unhealthy as such. Every aspect exists | 110 HOPE AND FAITH AND OTHER KEY CONCEPTS DISCUSSED IN ANSWERS TO QUESTIONS |
| do to one, you do to another. What bad you do to one, you do to another | 110 HOPE AND FAITH AND OTHER KEY CONCEPTS DISCUSSED IN ANSWERS TO QUESTIONS |
| our lives. How is it that people with bad motives so often derive all the happiness and | 111 SOUL-SUBSTANCE -- COPING WITH DEMANDS |
| have no conscience, nothing will interfere with the bad motives, which will, therefore, be unified. Because there | 111 SOUL-SUBSTANCE -- COPING WITH DEMANDS |
| be unified. Because there is no split, the bad motives will have an apparently favorable effect. Only | 111 SOUL-SUBSTANCE -- COPING WITH DEMANDS |
| this sense in terms of having good or bad times. Whatever one undertakes during good times has | 113 IDENTIFICATION WITH THE SELF |
| will, sooner or later, come to these so-called bad times. They are actually manifestations of the disharmony | 113 IDENTIFICATION WITH THE SELF |
| understand and evaluate your negativity and thus your bad times. Then you will be in harmony with | 113 IDENTIFICATION WITH THE SELF |
| perceptions, such wrong values! Often what you consider bad is the best from a wider spectrum, from | 115 PERCEPTION, DETERMINATION, LOVE AS ASPECTS OF CONSCIOUSNESS |
| a sense that this is not such a bad world to live in, after all. Such thoughts | 116 REACHING THE SPIRITUAL CENTER-STRUGGLE BETWEEN LOWER SELF AND SUPERIMPOSED CONSCIENCE |
| conditions. Your evaluation of what is good or bad, constructive or destructive, right or wrong, is often | 117 SHAME: A LEGACY OF CHILDHOOD EXPERIENCES, EVEN FAVORABLE ONES |
| be right and good and others wrong and bad. The sense of wrongness about the free development | 119 MOVEMENT, CONSCIOUSNESS, EXPERIENCE: PLEASURE, THE ESSENCE OF LIFE |
| terms of right or wrong, of good or bad. It is all one. Be in peace. Be | 119 MOVEMENT, CONSCIOUSNESS, EXPERIENCE: PLEASURE, THE ESSENCE OF LIFE |
| that makes the healthiest emotional need into something bad. This fact requires hiding, denying, repression. The existing | 121 DISPLACEMENT, SUBSTITUTION, SUPERIMPOSITION |
| strong, just because it is thought wrong and bad and therefore repressed. Each individual has to specifically | 121 DISPLACEMENT, SUBSTITUTION, SUPERIMPOSITION |
| well as your hardships, suffering, disappointments, unfulfillments, so-called bad luck, the repetition of unfavorable patterns -- all | 124 THE LANGUAGE OF THE UNCONSCIOUS |
| it all your way, which may not be bad or wrong, but, upon closer examination, is rigid | 124 THE LANGUAGE OF THE UNCONSCIOUS |
| is not that good follows after all the bad has come out; it fluctuates. This may represent | 124 THE LANGUAGE OF THE UNCONSCIOUS |
| something is good on the one hand but bad on the other; favorable for one person but | 126 CONTACT WITH THE LIFE FORCE |
| alternatives where one thing seems good and another bad, or where they see one person benefiting and | 126 CONTACT WITH THE LIFE FORCE |
| that is good on the one hand and bad on the other. It must be good all | 126 CONTACT WITH THE LIFE FORCE |
| 1) If this is good, then that is bad, everything is either black or white, right or | 128 LIMITATIONS CREATED THROUGH ILLUSORY ALTERNATIVES |
| of view of right or wrong, good or bad, this is a shallow and insufficient evaluation, leaving | 128 LIMITATIONS CREATED THROUGH ILLUSORY ALTERNATIVES |
| gone through it, it was not half as bad as you had feared? This leads us to | 130 FINDING TRUE ABUNDANCE BY GOING THROUGH YOUR FEAR |
| destructive patterns. If you say often enough how bad you are, if you suffer enough from your | 132 THE FUNCTION OF THE EGO IN RELATIONSHIP TO THE REAL SELF |
| duality; it always opposes the good to the bad. Ungenuine love is always connected with self-pity, resentment | 133 LOVE: NOT A COMMANDMENT, BUT SPONTANEOUS SOUL MOVEMENT OF THE INNER SELF |
| not want to, I feel guilty and am bad. When you feel this way you cannot express | 133 LOVE: NOT A COMMANDMENT, BUT SPONTANEOUS SOUL MOVEMENT OF THE INNER SELF |
| to be confronted with one good and one bad alternative. I have discussed this before in other | 136 THE ILLUSORY FEAR OF THE SELF |
| The ideal is the apparently good alternative; the bad alternative seems to be that which you are | 136 THE ILLUSORY FEAR OF THE SELF |
| than you actually are. What you judge unforgivably bad in yourself will no longer appear that way | 136 THE ILLUSORY FEAR OF THE SELF |
| unliving quality constricts both the good and the bad alternatives and thus deadens the rich life substance | 136 THE ILLUSORY FEAR OF THE SELF |
| reaction is a narrow choice between good and bad, which forces not only the self but many | 136 THE ILLUSORY FEAR OF THE SELF |
| between a rigid, sterile good and a flatly bad alternative. The self cannot feel at ease in | 136 THE ILLUSORY FEAR OF THE SELF |
| following self-alienation, is that these apparently good and bad alternatives turn into two equally undesirable alternatives. We | 136 THE ILLUSORY FEAR OF THE SELF |
| that it is not final. No matter how bad it is, it does not seem so bad | 136 THE ILLUSORY FEAR OF THE SELF |
| bad it is, it does not seem so bad, because you begin to understand its cause and | 136 THE ILLUSORY FEAR OF THE SELF |
| unwilling to give it up. So what is bad about the secret, hidden self is not the | 136 THE ILLUSORY FEAR OF THE SELF |
| two alternatives, one falsely good and one falsely bad, or in fact two bad ones. In this | 136 THE ILLUSORY FEAR OF THE SELF |
| and one falsely bad, or in fact two bad ones. In this new reality there are many | 136 THE ILLUSORY FEAR OF THE SELF |
| is the reason for their good luck or bad luck, for their fulfillment or frustration. This is | 138 THE HUMAN PREDICAMENT OF DESIRE FOR, AND FEAR OF, CLOSENESS |
| positive energy fields good luck and the negative bad luck. When you try to directly control the | 142 THE LONGING FOR AND THE FEAR OF HAPPINESS -- THE FEAR OF RELEASING THE LITTLE EGO |
| of those who believe in good luck and bad luck because they cannot see beneath the surface | 142 THE LONGING FOR AND THE FEAR OF HAPPINESS -- THE FEAR OF RELEASING THE LITTLE EGO |
| and experience everything in opposites: either/or; good or bad; right or wrong; life or death. In other | 143 UNITY AND DUALITY |
| are no opposites. There is no good or bad, no right or wrong, no life or death | 143 UNITY AND DUALITY |
| Only I can be right. Otherwise all is bad. The second is either giving in to a | 143 UNITY AND DUALITY |
| one side was good and the other was bad has brought you to the inevitable next step | 143 UNITY AND DUALITY |
| of illusion, which is that all alternatives are bad. All dualistic struggle is fated to lead you | 143 UNITY AND DUALITY |
| appeared as one certain good and one obvious bad ceases to be so, and you inevitably encounter | 143 UNITY AND DUALITY |
| be so, and you inevitably encounter good and bad on both ends. When this road is pursued | 143 UNITY AND DUALITY |
| pursued still further, no longer is there any bad, but only good. The road leads deep inside | 143 UNITY AND DUALITY |
| others, smart, beautiful, talented, happy, unhappy, or even bad, -- or whatever specialty you have chosen for | 143 UNITY AND DUALITY |
| all situations, whether you deem them good or bad, right or wrong. Needless to say, this does | 143 UNITY AND DUALITY |
| everything is perceived in opposites -- good or bad, desirable or undesirable, life or death. As long | 144 THE PROCESS AND SIGNIFICANCE OF GROWING |
| goal of growth as good, as opposed to bad. On the unitive plane, growth is not threatened | 144 THE PROCESS AND SIGNIFICANCE OF GROWING |
| of death; good is not the opposite of bad, because in the unitive state they are never | 144 THE PROCESS AND SIGNIFICANCE OF GROWING |
| construction is always good, while destruction is always bad. The unification of these two opposites can come | 144 THE PROCESS AND SIGNIFICANCE OF GROWING |
| side as well as on and through the bad side. When you are in a relative state | 144 THE PROCESS AND SIGNIFICANCE OF GROWING |
| else's good. Your good does not bring any bad for anyone. When you have reached this state | 144 THE PROCESS AND SIGNIFICANCE OF GROWING |
| return to the basic duality of good versus bad. One facet seems good, desirable; the other bad | 146 POSITIVE CONCEPT OF LIFE-FEARLESSNESS TO LOVE-BALANCE BETWEEN ACTIVITY AND PASSIVITY |
| bad. One facet seems good, desirable; the other bad, undesirable. Activity is often experienced as undesirable because | 146 POSITIVE CONCEPT OF LIFE-FEARLESSNESS TO LOVE-BALANCE BETWEEN ACTIVITY AND PASSIVITY |
| making a general rule that life is, supposedly, bad. The personal experience must be unearthed. Therefore this | 147 THE NATURE OF LIFE AND HUMAN NATURE |
| unfulfilled; the illusion that pretends the world is bad when one believes that one's feelings are unacceptable | 147 THE NATURE OF LIFE AND HUMAN NATURE |
| lecture, on this plane the good and the bad forces, pleasure and pain, are thought of as | 148 POSITIVITY AND NEGATIVITY: ONE ENERGY CURRENT |
| yourself. Actually your contribution may not be anything bad or mean at all. It may be rather | 148 POSITIVITY AND NEGATIVITY: ONE ENERGY CURRENT |
| stamp that which you fear as wrong and bad, while claiming that the denial of your very | 149 COSMIC PULL TOWARD UNION -- FRUSTRATION |
| that has no dualistic conflicts of good versus bad -- it is as if you had contacted | 151 INTENSITY: AN OBSTACLE TO SELF-REALIZATION |
| shamefully naked -- regardless of your good or bad thoughts, feelings, or behavior. This is extremely important | 152 CONNECTION BETWEEN THE EGO AND THE UNIVERSAL POWER |
| lives. They feel they have good times and bad times. They even sense occasionally that in certain | 154 PULSATION OF CONSCIOUSNESS |
| By refusing what is yours -- good or bad -- your mentality denies self-responsibility for the unwelcome | 154 PULSATION OF CONSCIOUSNESS |
| blind. This makes you feel so guilty, so bad and unacceptable that you cannot imagine that anyone | 156 QUESTIONS AND ANSWERS |
| You secretly feel an impulse to be so bad that you must bind yourself into inactivity, into | 156 QUESTIONS AND ANSWERS |
| are conditioned reflexes, that you are not fundamentally bad and different from others because of them. I | 156 QUESTIONS AND ANSWERS |
| is that while you feel, I am so bad that if the truth were known I would | 156 QUESTIONS AND ANSWERS |
| attitude that the world is horrible, everyone is bad and against me, it is everyone's fault but | 156 QUESTIONS AND ANSWERS |
| you harbor such impulses, except for some very bad people. No one who is at all valuable | 156 QUESTIONS AND ANSWERS |
| about the fear that the self is ultimately bad, and how this can be proven to be | 156 QUESTIONS AND ANSWERS |
| right versus wrong, black versus white, good versus bad. As you know, this is inadequate for approaching | 158 THE EGO'S COOPERATION WITH OR OBSTRUCTION OF THE REAL SELF |
| at your life and your moods, see your bad moods as the downward curve that presages the | 159 LIFE MANIFESTATION REFLECTS DUALISTIC ILLUSION |
| sex, and the pleasures of this union, are bad and dangerous comes to the surface more directly | 159 LIFE MANIFESTATION REFLECTS DUALISTIC ILLUSION |
| it: I am wrong in fearing experience. Nothing bad can happen to me if I have pleasure | 159 LIFE MANIFESTATION REFLECTS DUALISTIC ILLUSION |
| reject experience. My fear of so-called good or bad happenings is based on illusion. Thus you will | 159 LIFE MANIFESTATION REFLECTS DUALISTIC ILLUSION |
| these unpleasurable experiences. That is not really the bad thing. The bad thing is not knowing this | 160 CONCILIATION OF THE INNER SPLIT |
| That is not really the bad thing. The bad thing is not knowing this, so that on | 160 CONCILIATION OF THE INNER SPLIT |
| believing in something very good versus something very bad. The duality makes a painful cramp inevitable. Anything | 160 CONCILIATION OF THE INNER SPLIT |
| grasp for the good because you fear the bad and fear not attaining the good. Anything you | 160 CONCILIATION OF THE INNER SPLIT |
| your good feelings and deliberately turned them into bad ones, you will come out of the pain | 160 CONCILIATION OF THE INNER SPLIT |
| feelings must actually appear frightening as long as bad feelings are cherished. To the extent you abandon | 161 UNCONSCIOUS NEGATIVITY ENDANGERS SURRENDER OF EGO TO INVOLUNTARY PROCESSES |
| the things happening to you to be so bad that no redeeming circumstances exist for you. The | 161 UNCONSCIOUS NEGATIVITY ENDANGERS SURRENDER OF EGO TO INVOLUNTARY PROCESSES |
| one way and to what you believe is bad in another way. Thus you go on never | 163 MIND ACTIVITY AND MIND RECEPTIVITY |
| adjudged as good and desirable, the other as bad and undesirable. This is always an erroneous, illusory | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| experiences one opposite as good, the other as bad. When I say no longer, I mean that | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| overcome, still harbors the division of good versus bad. But generally, and to a much larger degree | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| -- are no longer seen as good versus bad, but as complementary facets, both fulfilling their own | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| sickness does not, in reality, indicate good versus bad. Both can contain both. If health prevails while | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| happiness. Thus, what is good and what is bad is not ever divisible, so that one polarity | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| in its natural, undistorted state. Each polarity is bad when distortion and error set in. This is | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| this state of your development as good versus bad. To the degree you have evolved, have come | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| you have done right to fight against the bad and grasp for the good. Why, then, are | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| as illusory as the split of good versus bad, but they seem nevertheless real in all the | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| opposite as good and right, the other as bad and evil. Thus you inevitably get lost in | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| and desirable, while the negating principle is sick, bad, undesirable. Religion itself has made this division, explicitly | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| my friends, even with the seemingly good versus bad of the Yes and No currents, it is | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| universally accepted principle is that selfishness is wrong, bad, undesirable, while all kinds of unselfishness are laudable | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| true being? When selfishness is deemed to be bad and unselfishness good, regardless of the how and | 164 FURTHER ASPECTS OF POLARITY -- SELFISHNESS |
| you are a part, that there is no bad as such. If this is at all true | 166 PERCEIVING, REACTING, EXPRESSING |
| really belongs. You see the good and the bad in yourself. You see the truth in yourself | 166 PERCEIVING, REACTING, EXPRESSING |
| the duality -- yes versus no, good versus bad. Duality ends in conflict, comes out of conflict | 168 TWO BASIC WAYS OF LIFE: TOWARD AND AWAY FROM THE CENTER |
| if only one can blame the circumstances or bad luck or other people's faults. Accepting the law | 171 SPIRITUAL LAWS |
| on looking for what makes me feel really bad about myself. See how honest and conscientious I | 171 SPIRITUAL LAWS |
| that one opposite is good and the other bad. Each can be either. Each alternative may be | 171 SPIRITUAL LAWS |
| is accepted as good and the other as bad depending on the particular errors of the person | 171 SPIRITUAL LAWS |
| life always in terms of either/or, good or bad, this or that -- one to the exclusion | 172 THE LIFE ENERGY CENTERS |
| must have that in order to avoid this bad thing. These musts are fear-tension currents. To the | 173 BASIC ATTITUDES AND PRACTICES TO OPEN THE CENTERS - RIGHT ATTITUDE TOWARD FRUSTRATION |
| about themselves because they feel they are so bad, so unacceptable, so destructive, so negative, find themselves | 174 SELF-ESTEEM |
| you have created destructively is never just a bad experience, for it becomes immediately obvious that you | 175 CONSCIOUSNESS: FASCINATION WITH CREATION |
| the other hand, nor are you so hopelessly bad and unacceptable as you meanwhile believe you really | 176 OVERCOMING NEGATIVITY |
| your real self so that despair about being bad, weak, inadequate, will fall by the wayside. Many | 182 PROCESS OF MEDITATION (MEDITATION FOR THREE VOICES: EGO, LOWER SELF, HIGHER SELF) |
| it onto others. The attitude I am so bad, I am nothing is always dishonest. This dishonesty | 183 THE SPIRITUAL MEANING OF CRISIS |
| to exist, and, I am so terrible, so bad, so despicable, that I have no right to | 189 SELF-IDENTIFICATION DETERMINED THROUGH STAGES OF CONSCIOUSNESS |
| you can still delude yourself that unhappiness and bad moods just befall you out of nowhere, or | 190 IMPORTANCE OF EXPERIENCING ALL FEELINGS, INCLUDING FEAR - DYNAMIC STATE OF LAZINESS |
| you out of nowhere, or that you have bad luck. We mentioned many times that the human | 190 IMPORTANCE OF EXPERIENCING ALL FEELINGS, INCLUDING FEAR - DYNAMIC STATE OF LAZINESS |
| that you really believe human nature is ultimately bad, destructive, fearsome, and chaotic, the true motive and | 190 IMPORTANCE OF EXPERIENCING ALL FEELINGS, INCLUDING FEAR - DYNAMIC STATE OF LAZINESS |
| life. It says, in effect: You see how bad you are and what you have done to | 192 REAL AND FALSE NEEDS |
| and attitudes appear to be either good or bad, right or wrong, there is distortion of reality | 193 RÉSUMÉ OF THE BASIC PRINCIPLES OF THE PATHWORK: ITS AIM AND PROCESS |
| and human expression can be both good and bad. It is one of the most important marks | 193 RÉSUMÉ OF THE BASIC PRINCIPLES OF THE PATHWORK: ITS AIM AND PROCESS |
| find out that both the good and the bad life experience is an exact expression of your | 193 RÉSUMÉ OF THE BASIC PRINCIPLES OF THE PATHWORK: ITS AIM AND PROCESS |
| is now your inner insistence on forcing your bad parents to become good parents out of guilt | 195 IDENTIFICATION WITH THE SPIRITUAL SELF TO OVERCOME NEGATIVE INTENTIONALITY |
| as if one would be good, the other bad. Identification with any aspect of yourself can be | 195 IDENTIFICATION WITH THE SPIRITUAL SELF TO OVERCOME NEGATIVE INTENTIONALITY |
| or changed. The moment you identify something, good, bad or indifferent, the identifying part is more you | 195 IDENTIFICATION WITH THE SPIRITUAL SELF TO OVERCOME NEGATIVE INTENTIONALITY |
| the undesirable suffering to other people's wrongdoings, coincidence, bad luck, or even some unfathomable problem within yourself | 196 COMMITMENT: CAUSE AND EFFECT |
| me, nor, I am hopeless, I am so bad that I can never exonerate myself. Both these | 196 COMMITMENT: CAUSE AND EFFECT |
| negativity. On the other hand, an apparently very bad occurrence may be a blessing when the underlying | 196 COMMITMENT: CAUSE AND EFFECT |
| me, it would be that I am all bad. But since this is the real me, and | 198 TRANSITION TO POSITIVE INTENTIONALITY |
| or the other person should. Either you are bad and wrong or the other is. This creates | 202 PSYCHIC INTERACTION OF NEGATIVITY |
| wrong; you know that making the other all bad does not fit the truth either. If you | 202 PSYCHIC INTERACTION OF NEGATIVITY |
| either the self or the other is all bad attitude creates confusion, guilt, and self-doubt. Psyche to | 202 PSYCHIC INTERACTION OF NEGATIVITY |
| has the choice of either using the other's bad intentions as an excuse to stay in their | 202 PSYCHIC INTERACTION OF NEGATIVITY |
| you are right in accusing them of being bad and of being the cause of your misery | 202 PSYCHIC INTERACTION OF NEGATIVITY |
| you are not right in believing yourself hopelessly bad because of them. So this path must teach | 204 WHAT IS THE PATH? |
| perceive reality in terms of either/or, good or bad, right or wrong, black or white. This way | 204 WHAT IS THE PATH? |
| is true, then all of the self is bad. Such a belief makes facing the self difficult | 204 WHAT IS THE PATH? |
| is that no matter how destructive, cruel, and bad it may be, every aspect of energy and | 204 WHAT IS THE PATH? |
| are not their illusory perfection, they are hopelessly bad. This error should be challenged, examined, and worked | 204 WHAT IS THE PATH? |
| try to ascribe your tensions, anxieties, discomforts, pressures, bad conscience, nagging discontent, to other matters. The fact | 205 ORDER AS A UNIVERSAL PRINCIPLE |
| from it, go into it, no matter how bad it may feel, at first. If you summon | 205 ORDER AS A UNIVERSAL PRINCIPLE |
| is never either right or wrong, good or bad, desirable or undesirable. It all depends on its | 206 DESIRE: CREATIVE OR DESTRUCTIVE |
| does not yield the demanded result, it is bad and unfair, which you proceed to prove by | 206 DESIRE: CREATIVE OR DESTRUCTIVE |
| healthy or sick, desirable or undesirable, good or bad. Desire is determined by the underlying attitude which | 206 DESIRE: CREATIVE OR DESTRUCTIVE |
| seeing and accepting both the good and the bad, the beautiful and the ugly, the divine and | 206 DESIRE: CREATIVE OR DESTRUCTIVE |
| the good is real and eternal, while the bad is only a temporary aberration and not the | 206 DESIRE: CREATIVE OR DESTRUCTIVE |
| you ask to recognize the good and the bad in you and in the other person, and | 206 DESIRE: CREATIVE OR DESTRUCTIVE |
| that you see both the good and the bad in you and in the other, you will | 206 DESIRE: CREATIVE OR DESTRUCTIVE |
| attribute to them but they cannot be totally bad, for if they were, you would not blame | 206 DESIRE: CREATIVE OR DESTRUCTIVE |
| love, and if I do not, I am bad and have no pleasure. So I must force | 207 THE SPIRITUAL SYMBOLISM AND SIGNIFICANCE OF SEXUALITY |
| I have no use for you; you are bad, as an excuse and explanation for not loving | 207 THE SPIRITUAL SYMBOLISM AND SIGNIFICANCE OF SEXUALITY |
| such deadening is advisable or not, good or bad. I am not making a generalized judgment. At | 214 PSYCHIC NUCLEAR POINTS |
| hopelessness. When you feel self- rejecting, guilty and bad, it is important to realize that you now | 216 CONNECTION BETWEEN THE INCARNATORY PROCESS AND THE LIFE TASK |
| if ever is anything in itself good or bad. It depends on how it manifests, what the | 217 THE PHENOMENON OF CONSCIOUSNESS |
| to understand why and accusing life of being bad. You fear and resist the truth and beauty | 218 THE EVOLUTIONARY PROCESS |
| does not connect with everything else, whether good, bad, or indifferent, positive or negative. Not only are | 218 THE EVOLUTIONARY PROCESS |
| distortion. No matter how negative, destructive, evil, dark, bad something may be, it is but a distortion | 219 CHRISTMAS MESSAGE -- MESSAGE TO THE CHILDREN |
| in which you can see only the distorted, bad manifestation and not the original, beautiful essence. In | 219 CHRISTMAS MESSAGE -- MESSAGE TO THE CHILDREN |
| this knowledge to perceive that there is nothing bad in itself except what defense and error create | 219 CHRISTMAS MESSAGE -- MESSAGE TO THE CHILDREN |
| are wrong and I am right, You are bad and I am good, which you seem to | 219 CHRISTMAS MESSAGE -- MESSAGE TO THE CHILDREN |
| the way you want it. It is not bad when that happens. Often you think it is | 219 CHRISTMAS MESSAGE -- MESSAGE TO THE CHILDREN |
| when that happens. Often you think it is bad. But it is not really bad. Do you | 219 CHRISTMAS MESSAGE -- MESSAGE TO THE CHILDREN |
| it is bad. But it is not really bad. Do you understand? QUESTION: I think so. Thank | 219 CHRISTMAS MESSAGE -- MESSAGE TO THE CHILDREN |
| want immediately, you will perish, or something very bad will happen, or you can never be happy | 219 CHRISTMAS MESSAGE -- MESSAGE TO THE CHILDREN |
| you are afraid because you think it is bad or inferior or dumb to be a child | 219 CHRISTMAS MESSAGE -- MESSAGE TO THE CHILDREN |
| in you and you think you are so bad because you hate, then you create the idea | 219 CHRISTMAS MESSAGE -- MESSAGE TO THE CHILDREN |
| and malice, your stake in seeing others as bad, and not wishing to make room to even | 220 REAWAKENING FROM PRE-INCARNATORY ANESTHESIA |
| you also secretly believe that you are all bad. This manifests in self-destructive patterns you do not | 222 TRANSFORMATION OF THE LOWER SELF |
| the movement, fearing it, and believing it is bad. But they cannot really halt the movement, which | 225 EVOLUTIONARY STAGES OF INDIVIDUAL AND GROUP CONSCIOUSNESS |
| individualism is right and group consciousness wrong or bad, or vice versa. Each wrong is easily rationalized | 225 EVOLUTIONARY STAGES OF INDIVIDUAL AND GROUP CONSCIOUSNESS |
| as good. But if you visualize change as bad, that very idea must bring about bad effects | 230 THE UNIVERSALITY OF CHANGE -- REINCARNATIVE PROCESS IN THE SAME LIFE SPAN |
| as bad, that very idea must bring about bad effects. So begin to visualize your change as | 230 THE UNIVERSALITY OF CHANGE -- REINCARNATIVE PROCESS IN THE SAME LIFE SPAN |
| feel annihilated when anyone sees you in a bad light, however small the issue. You feel you | 232 BEING VALUES VERSUS APPEARANCE VALUES -- SELF-IDENTIFICATION |
| or that lower-self aspect makes me undeserving, unlovable, bad, valueless? Or is there something else in me | 233 THE POWER OF THE WORD |
| takes its toll. One thing seems good, another bad. You must give up striving for perfection from | 234 PERFECTION, IMMORTALITY, OMNIPOTENCE |
| to be made, so as to shed old bad habits of thinking, feeling, reacting, willing and being | 235 THE ANATOMY OF CONTRACTION |
| of duality. You imagine that contraction is negative, bad, while expansion is positive and good. While this | 235 THE ANATOMY OF CONTRACTION |
| preconceived idea that contraction is something undesirable and bad and should not be allowed. Consequently you prevent | 235 THE ANATOMY OF CONTRACTION |
| must you experience. If you believe contraction is bad, you will experience only its negative facets and | 235 THE ANATOMY OF CONTRACTION |
| therefore that you cease seeing your contractions as bad. You hinder yourself in that way, you blind | 235 THE ANATOMY OF CONTRACTION |
| with wishful thinking, not in fear of the bad, but in the strength that there is nothing | 235 THE ANATOMY OF CONTRACTION |
| No, no, my child, it is not that bad, it is all going to be wonderful. Without | 236 THE SUPERSTITION OF PESSIMISM |
| out the meaning. The meaning is not something bad nor does it imply that you are undeserving | 236 THE SUPERSTITION OF PESSIMISM |
| true nature. The other is but a temporary bad dream, but a dream with a deep purpose | 239 CHRISTMAS LECTURE 1975 |
| is not all good and the other all bad. One of the greatest pitfalls for human understanding | 242 THE SPIRITUAL MEANING OF POLITICAL SYSTEMS |
| is wrong. One format is good, the other bad. The general majority of human beings, especially in | 242 THE SPIRITUAL MEANING OF POLITICAL SYSTEMS |
| the mask self and the dualistic good versus bad -- any longer. And what a relief and | 242 THE SPIRITUAL MEANING OF POLITICAL SYSTEMS |
| of a particular culture. Sometimes what is considered bad by a certain society may be of the | 243 THE GREAT EXISTENTIAL FEAR AND LONGING |
| who perpetrates it that it is not so bad, that it is all right, that it is | 244 BE IN THE WORLD BUT NOT OF THE WORLD -- THE EVIL OF INERTIA |
| Your world is neither all good nor all bad. Your personality is neither all good nor all | 245 CAUSE AND EFFECT ON VARIOUS LEVELS OF CONSCIOUSNESS |
| Your personality is neither all good nor all bad. You neither live in heaven nor in hell | 245 CAUSE AND EFFECT ON VARIOUS LEVELS OF CONSCIOUSNESS |
| must also exist. The same applies to the bad: If there is a little bad in you | 245 CAUSE AND EFFECT ON VARIOUS LEVELS OF CONSCIOUSNESS |
| to the bad: If there is a little bad in you and your world, there must also | 245 CAUSE AND EFFECT ON VARIOUS LEVELS OF CONSCIOUSNESS |
| spheres of consciousness in which there is more bad, and, finally, where all is bad. You are | 245 CAUSE AND EFFECT ON VARIOUS LEVELS OF CONSCIOUSNESS |
| is more bad, and, finally, where all is bad. You are also half-way as to cause and | 245 CAUSE AND EFFECT ON VARIOUS LEVELS OF CONSCIOUSNESS |
| anything new they regard as threatening, disrupting, wrong, bad. These people are, of course, the traditionalists. There | 246 TRADITION: ITS DIVINE AND DISTORTED ASPECTS |
| who see anything old as outdated, undesirable and bad, while anything new is totally desirable and good | 246 TRADITION: ITS DIVINE AND DISTORTED ASPECTS |
| safe life, deserving happiness. Being wrong means being bad, unacceptable, having no power to create safety and | 247 THE MASS IMAGES OF JUDAISM AND CHRISTIANITY |
| an aggressive way, for all aggression must be bad. I would also be guilty and bad for | 247 THE MASS IMAGES OF JUDAISM AND CHRISTIANITY |
| be bad. I would also be guilty and bad for having denied Christ and my parents in | 247 THE MASS IMAGES OF JUDAISM AND CHRISTIANITY |
| out that I was wrong, therefore I am bad. This stronger threat reinforces the rebellion against such | 247 THE MASS IMAGES OF JUDAISM AND CHRISTIANITY |
| manifested God on earth, then they were totally bad people. They can never be forgiven. I cannot | 247 THE MASS IMAGES OF JUDAISM AND CHRISTIANITY |
| something evil. By the same token, what appears bad on the surface might turn out to be | 248 THREE PRINCIPLES OF THE FORCES OF EVIL -- PERSONIFICATION OF EVIL |
| are ultimately divine, so they cannot be all bad. This is true in a much wider sense | 248 THREE PRINCIPLES OF THE FORCES OF EVIL -- PERSONIFICATION OF EVIL |
| he or she is undeveloped, or evil, or bad. One individual may be more accosted by evil | 248 THREE PRINCIPLES OF THE FORCES OF EVIL -- PERSONIFICATION OF EVIL |
| rhyme or reason, that doing good -- or bad -- has no effect on the outcome of | 249 THE PAIN OF INJUSTICE -- COSMIC RECORDS OF ALL EVENTS, DEEDS, EXPRESSIONS |
| unaccounted for in an individual's life, good or bad, will ultimately be open and inevitably have its | 249 THE PAIN OF INJUSTICE -- COSMIC RECORDS OF ALL EVENTS, DEEDS, EXPRESSIONS |
| your reality and your experiences -- good or bad. How then does grace come in? Is it | 250 INNER AWARENESS OF GRACE -- EXPOSING THE DEFICIT |
| reasons for the stagnation, none of them necessarily bad or shameful. When all levels of the two | 251 THE EVOLUTION AND SPIRITUAL MEANING OF MARRIAGE -- NEW AGE MARRIAGE |
| these aspects are often far from shameful or bad. They become negative because they are enveloped in | 252 PRIVACY AND SECRECY |
| shared. Perhaps you only think your secret is bad and in reality you need the experience of | 252 PRIVACY AND SECRECY |
| fear that your lower self makes you all bad and, together with this fear, your unwillingness to | 252 PRIVACY AND SECRECY |
| of the others involved -- both good and bad, favorable and unfavorable. Underneath the duality of good | 253 CONTINUE YOUR STRUGGLE AND CEASE ALL STRUGGLE |
| and unfavorable. Underneath the duality of good versus bad you will find one day an ultimate, unchangeable | 253 CONTINUE YOUR STRUGGLE AND CEASE ALL STRUGGLE |
| of finding out that you are wrong and bad. You must put all this aside. In that | 257 ASPECTS OF THE NEW DIVINE INFLUX: COMMUNICATION, GROUP CONSCIOUSNESS, EXPOSURE |
| disruptive is the self-rejecting attitude, I am so bad that I deserve to be punished this way | 258 PERSONAL CONTACT WITH JESUS CHRIST-POSITIVE AGGRESSION-REAL MEANING OF SALVATION |