| really out of compulsion. You want to be good and unselfish, but you still feel deep inside | 64 OUTER WILL AND INNER WILL -- MISCONCEPTION ABOUT SELFISHNESS |
| other hand, your true self yearns to be good, loving and unselfish but, then, it seems to | 65 QUESTIONS AND ANSWERS |
| This is a valid question. Nevertheless, prayer is good, right and beneficial. But the prayer is not | 65 QUESTIONS AND ANSWERS |
| the deep inner conviction that the universe is good, loving, benign, friendly. There cannot be death, hate | 65 QUESTIONS AND ANSWERS |
| proper discrimination and judgment and will attract a good many who will warrant your trust. This can | 66 SHAME OF THE HIGHER SELF |
| hold on to life -- and this is good and important. However, if without the organic growth | 66 SHAME OF THE HIGHER SELF |
| themselves to be the judges of what is good and what is bad for the individual, not | 67 QUESTION AND ANSWERS |
| entire attention on these faults, while overlooking the good qualities and points where A is right. Salvation | 67 QUESTION AND ANSWERS |
| is based on exactly the same principle. A good result you have gained, the good effect of | 67 QUESTION AND ANSWERS |
| principle. A good result you have gained, the good effect of a good cause in you, may | 67 QUESTION AND ANSWERS |
| you have gained, the good effect of a good cause in you, may be a hindrance for | 67 QUESTION AND ANSWERS |
| without any shadow, so that you find a good quality manifesting in a perfectly healthy way. The | 67 QUESTION AND ANSWERS |
| manifestation are unpolluted, undiluted, unspoiled. But that same good quality, in a different area of your emotional | 67 QUESTION AND ANSWERS |
| so that the distortion is fortified by the good quality. In such a case, the good quality | 67 QUESTION AND ANSWERS |
| the good quality. In such a case, the good quality not only fortifies a bad one, but | 67 QUESTION AND ANSWERS |
| same applies to anything else. Hypnotism is not good or bad per se. It depends on how | 67 QUESTION AND ANSWERS |
| may not be of importance to be a good subject, but this may be just one symptom | 67 QUESTION AND ANSWERS |
| oversimplify by believing that everyone who is a good subject is free of such tight holding-on to | 67 QUESTION AND ANSWERS |
| in other respects. A person who is too good a subject may possess unhealthy currents. It may | 67 QUESTION AND ANSWERS |
| to make it your aim to become a good hypnotic subject. That in itself may be entirely | 67 QUESTION AND ANSWERS |
| point is not necessarily one of becoming a good subject. The point is that if a person | 67 QUESTION AND ANSWERS |
| removed for other reasons. Just as being too good a subject may indicate something else that ought | 67 QUESTION AND ANSWERS |
| this direction. A person may be a so-called good subject, but still need help in many other | 67 QUESTION AND ANSWERS |
| many other ways. As I said, being a good subject does not mean being emotionally healthy and | 67 QUESTION AND ANSWERS |
| answer you gave earlier that some of the good karma may be postponed? ANSWER: No, that is | 67 QUESTION AND ANSWERS |
| the same. What I meant before refers to good results, a certain pleasantness, conditions that one has | 67 QUESTION AND ANSWERS |
| individual suppressions that have nothing to do with good or bad, right or wrong. What may be | 68 SUPPRESSION OF POSITIVE AND CREATIVE TENDENCIES - THOUGHT PROCESSES |
| and the upholding of social laws for the good of the community, one's personal spirituality is an | 68 SUPPRESSION OF POSITIVE AND CREATIVE TENDENCIES - THOUGHT PROCESSES |
| unconscious, even though you may have made very good progress. In no case is the mere length | 69 THE FOLLY OF WATCHING FOR RESULTS WHILE ON THE PATH; THE VALID DESIRE TO BE LOVED |
| they may do for others. While this is good and commendable and is bound to bear fruit | 69 THE FOLLY OF WATCHING FOR RESULTS WHILE ON THE PATH; THE VALID DESIRE TO BE LOVED |
| meaningful experience of life. The constant changes between good and bad will reveal meaning that will be | 69 THE FOLLY OF WATCHING FOR RESULTS WHILE ON THE PATH; THE VALID DESIRE TO BE LOVED |
| and the significance of life can handle the good happenings no better than the adverse ones. Both | 69 THE FOLLY OF WATCHING FOR RESULTS WHILE ON THE PATH; THE VALID DESIRE TO BE LOVED |
| up. A bad marriage may turn into a good one, and so on. So, if one has | 69 THE FOLLY OF WATCHING FOR RESULTS WHILE ON THE PATH; THE VALID DESIRE TO BE LOVED |
| will also feel it -- and that is good. You will then realize that your fight for | 69 THE FOLLY OF WATCHING FOR RESULTS WHILE ON THE PATH; THE VALID DESIRE TO BE LOVED |
| love -- and not because you are not good enough. Then you are on the road upward | 69 THE FOLLY OF WATCHING FOR RESULTS WHILE ON THE PATH; THE VALID DESIRE TO BE LOVED |
| In those who please you you see the good in disproportionately stronger light than their shortcomings. You | 70 QUESTIONS AND ANSWERS |
| things out of proportion when you overemphasize the good or the bad, according to the person's reaction | 70 QUESTIONS AND ANSWERS |
| own fashion, this kind of love is as good and valuable as the former kind. The child | 70 QUESTIONS AND ANSWERS |
| the real self knows perfectly well what is good and necessary for the development of the personality | 70 QUESTIONS AND ANSWERS |
| the affliction would recur. ANSWER: Certainly, this is good proof of what I tried to explain. QUESTION | 70 QUESTIONS AND ANSWERS |
| outer manifestations. But according to your teachings, the good outer manifestation, too, must be the product of | 70 QUESTIONS AND ANSWERS |
| meet life as fully as you can, the good and the bad, without withdrawal, without fear. For | 70 QUESTIONS AND ANSWERS |
| or illusion. These words will do you no good if you accept them at face value. You | 71 REALITY AND ILLUSION CONCENTRATION EXERCISES |
| moods is necessarily wrong. When you see the good, partly for subjective reasons, you will possibly see | 71 REALITY AND ILLUSION CONCENTRATION EXERCISES |
| reasons, you will possibly see what is really good in her or him, and when you see | 71 REALITY AND ILLUSION CONCENTRATION EXERCISES |
| your underlying motive for seeing the other person's good or bad side rather strongly. And it is | 71 REALITY AND ILLUSION CONCENTRATION EXERCISES |
| do so now -- and this is a good demonstration of how unrealistic it is to evaluate | 71 REALITY AND ILLUSION CONCENTRATION EXERCISES |
| encourage it, although unconsciously, and for a very good reason, my friends. Since the child in you | 71 REALITY AND ILLUSION CONCENTRATION EXERCISES |
| overjoyed by a small thing, is that not good? I say, no. If the joy is unrealistic | 71 REALITY AND ILLUSION CONCENTRATION EXERCISES |
| for a few moments. This will be a good beginning. The effects the exercises will have on | 71 REALITY AND ILLUSION CONCENTRATION EXERCISES |
| friends are not doing them as would be good for them. You have all been a little | 71 REALITY AND ILLUSION CONCENTRATION EXERCISES |
| fully aware that this fear exists. This is good progress, indeed, for without this awareness the further | 72 THE FEAR OF LOVING |
| way is it not? ANSWER: The question is good and constructive because it is so easy to | 72 THE FEAR OF LOVING |
| basic spiritual truth has been obscured, and for good reason. You go on to say that humanity | 72 THE FEAR OF LOVING |
| you cease heeding them when perhaps there is good reason to do so. Then you are all | 72 THE FEAR OF LOVING |
| so stubborn. If it continues to resist your good efforts, there must be something present that you | 73 COMPULSION TO RECREATE AND OVERCOME CHILDHOOD HURTS |
| with any kind of emotion, positive or negative, good or bad. Your conflicts, your images, and your | 74 CONFUSIONS AND HAZY MOTIVATIONS |
| or she wants is right and for the good. But you all live in your closed-up world | 74 CONFUSIONS AND HAZY MOTIVATIONS |
| your own obvious motivations, which may even be good in themselves but do not represent the entire | 74 CONFUSIONS AND HAZY MOTIVATIONS |
| of self-pity: Poor little me, I am not good enough, as though you could not help it | 74 CONFUSIONS AND HAZY MOTIVATIONS |
| painful fate because he or she is not good enough or lovable enough. When you think and | 74 CONFUSIONS AND HAZY MOTIVATIONS |
| hands of those who are often full of good will and intention, but cannot handle it in | 74 CONFUSIONS AND HAZY MOTIVATIONS |
| without evaluating the right and the wrong, the good and the bad from an ethical standpoint. Rather | 75 THE GREAT TRANSITION IN HUMAN DEVELOPMENT FROM ISOLATION TO UNION |
| you created your images and misconceptions. There are good reasons for such a recommendation, because destructive guilt | 75 THE GREAT TRANSITION IN HUMAN DEVELOPMENT FROM ISOLATION TO UNION |
| the purpose of all your experiences, both the good and the bad, and will evaluate them from | 75 THE GREAT TRANSITION IN HUMAN DEVELOPMENT FROM ISOLATION TO UNION |
| world of matter began, all these feelings -- good or bad, positive or negative, joyful or painful | 75 THE GREAT TRANSITION IN HUMAN DEVELOPMENT FROM ISOLATION TO UNION |
| and yet to change is possible in a good, constructive, and natural way because the call of | 75 THE GREAT TRANSITION IN HUMAN DEVELOPMENT FROM ISOLATION TO UNION |
| a selfish prayer, and it will do no good at all. For only a spiritual force coming | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| Nevertheless, an untrue thought, as innocent and in good faith as it may be, cannot meet with | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| if you cannot give yourself the answer, a good beginning would be to pray for the will | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| That is impossible. One may do a certain good deed, a single unselfish act, but cannot make | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| will occur, others will not. There is a good reason and purpose for every detail, my friends | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| If insomnia exists, it should be a very good indication that the person is subconsciously not willing | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| as with your fears. In such cases, the good foundation you are gaining on the path is | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| this earth life and all it stands for, good and bad. Everything is included in that. It | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| is included in that. It may be a good mediation exercise to think what earth life includes | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| be accepted. Many people reject different things, even good things, either out of fear to sin, or | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| fear to sin, or of fear that these good things bring increased unhappiness. The symbolism of Jesus' | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| there is a consistency here, this is a good indication of an image and the chances are | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| you have clarified them, you will get a good idea what to search for. There are so | 76 QUESTIONS AND ANSWERS (Compiled from Private Sessions and Earlier Lectures) |
| your wishes. You will not believe people are good or bad, neither depending on them too much | 77 SELF-CONFIDENCE: ITS TRUE ORIGIN AND WHAT PROHIBITS IT |
| The time has come again when it is good to have a question and answer period, so | 78 QUESTIONS AND ANSWERS |
| Most of you have begun this self-search in good faith, yet at this early stage you can | 78 QUESTIONS AND ANSWERS |
| more often than the former, I have a good reason for that. When I first discussed the | 78 QUESTIONS AND ANSWERS |
| or another. All your compulsions, drives and a good part of your motivations are to a large | 79 QUESTIONS AND ANSWERS |
| be done alone, you have made a very good start. In many ways, you are proceeding amazingly | 79 QUESTIONS AND ANSWERS |
| a fundamental inner problem. Since, due to general good progress, this problem comes more and more to | 79 QUESTIONS AND ANSWERS |
| the various layers from the outside. And a good well-digger knows that he cannot penetrate all the | 79 QUESTIONS AND ANSWERS |
| often generates confusion. These alternatives are not crassly good or bad; they both stem from the same | 81 CONFLICTS IN THE WORLD OF DUALITY |
| topic of my last lecture. On this day, Good Friday, Jesus Christ brought his life to a | 82 THE CONQUEST OF DUALITY SYMBOLIZED IN THE LIFE AND DEATH OF JESUS |
| reactions, and experiences of the adult. This is good, for the soul who goes through life rejecting | 82 THE CONQUEST OF DUALITY SYMBOLIZED IN THE LIFE AND DEATH OF JESUS |
| indoctrinated with admonitions on the importance of being good, holy, perfect. When you were not, you were | 83 THE IDEALIZED SELF-IMAGE |
| goodness with reward and happiness. Hence to be good and perfect became an absolute must; it became | 83 THE IDEALIZED SELF-IMAGE |
| knew perfectly well that you were not as good and as perfect as the world seemed to | 83 THE IDEALIZED SELF-IMAGE |
| influences, which are not and cannot be considered good, ethical, or moral. Aggressive, hostile, proud, overambitious trends | 83 THE IDEALIZED SELF-IMAGE |
| standards and goals, and a desire to be good. The genuine desire to better oneself leads one | 83 THE IDEALIZED SELF-IMAGE |
| to exist once you accept yourself as part good and part bad, as consisting partly of the | 83 THE IDEALIZED SELF-IMAGE |
| you do not reconcile yourself to being both good and bad, as long as you battle against | 83 THE IDEALIZED SELF-IMAGE |
| prevents him or her from having what less good people attain. The pride of self-sacrificing martyrdom makes | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| on. As a result, one is not as good as one ought to be. This is, briefly | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| everybody and of considering all other human beings good. This outlook is needed to maintain the submissive | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| person does not really care whether others are good or bad as long as they love, appreciate | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| at all human beings, knowing their weaknesses and good qualities, but without being bothered or affected by | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| out your underlying problems -- and this is good. I bless each one of you. May these | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| possible. And, this, incidentally, is often just as good, or even better, than what you had planned | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| ideal standards is a mixture of the true good intentions and the demands of the idealized self | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| stringent. The desire-life of daydreams is always a good indication of the idealized self-image and its pseudo-solutions | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| from the viewpoint of spiritual law, we had good reason to do so. As you know, stringent | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| away from the childish distinctions between so called good and bad. This would only strengthen your guilt | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| to what you all know to be right, good, true, and loving. However, since feelings cannot be | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| ability to pray? ANSWER: This is a very good question. Any conflict, distortion, or illusion interferes with | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| creates the false guilt of not being as good and obedient as the submissive attitude demands; the | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| to giving up the cherished self-image of the good person. The need for such goodness mostly stems | 88 RELIGION: TRUE AND FALSE |
| the strong hand of authority that is utterly good to you, and your disappointment that you could | 88 RELIGION: TRUE AND FALSE |
| protection, the tendency to appease and be falsely good. By finding, tracing, understanding, and resolving these distortions | 88 RELIGION: TRUE AND FALSE |
| of the individual, rebellion against what is truly good, wise, and loving in religion will cease because | 88 RELIGION: TRUE AND FALSE |
| happy. This God has the right to be good or bad to me. But if I obey | 88 RELIGION: TRUE AND FALSE |
| it will stir up so much! This is good. I go from you with all our blessings | 88 RELIGION: TRUE AND FALSE |
| to make it grow and remain healthy. A good portion of humanity cultivates the mental side. In | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| is the emotional nature generally neglected? There are good reasons for that, my friends. To gain more | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| In the world of feeling you experience the good and the bad, the happy and the unhappy | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| thus having gained insight and understanding, new warm, good emotions will come out of you that could | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| You will also learn to discriminate between genuine good feelings and the false good feelings that you | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| discriminate between genuine good feelings and the false good feelings that you superimpose out of the need | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| will evolve. You will feel warmth, compassion, and good involvement such as you never thought possible. You | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| it comes to controlling negative emotions. With a good intent to channel and to neutralize, one often | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| such moralizing stifles the living spirit of the good and the true to which you aspire; how | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| them? Without them, we might not be such good people. It is true, as I have so | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| conduct is motivated by stringent self-moralizing, based on good or bad, your goodness or righteousness is not | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| cannot be evaluated in the extreme terms of good or bad. When these terms cease to apply | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| being settled by quick judgment about what is good or bad. Then the truth can be found | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| childish view of the world as either all good and happy, or completely bad and unhappy. You | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| first case, emotionally, you experience yourself as wonderful, good, perfect, lovable, faultless. In the second case, a | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| case, a little criticism makes you feel no good at all, at least in the eyes of | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| your own expectations. They make the world seem good and right and beautiful. In such childish either/or | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| your next disillusionment. And since the world is good and beautiful, you can be what you think | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| state. In that case you feel that nothing good and favorable can ever be experienced. Children feel | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| Scripture, as doing the right thing and being good. But in more recent times, this word has | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| matters cannot be evaluated simply in terms of good or bad. Moralizing also manifests when, emotionally at | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| emotionally at least, everything is experienced as either good or bad, right or wrong. Because you disapprove | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| occurs. When issues are experienced in terms of good or bad, moralizing occurs. There is so much | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| a sufficient number of questions, it would be good, at this time, to interrupt the sequence of | 91 QUESTIONS AND ANSWERS |
| other, I now know that moralizing is not good either. ANSWER: In your work you have found | 91 QUESTIONS AND ANSWERS |
| decision without pressure which makes you feel thoroughly good, even if it does mean giving up a | 91 QUESTIONS AND ANSWERS |