| the higher and the lower self brings the idealized self into existence. These two dualities are interdependent | 83 THE IDEALIZED SELF-IMAGE |
| dualities are interdependent. You see, the more the idealized self is put between the real self and | 83 THE IDEALIZED SELF-IMAGE |
| normal person who can function in life, the idealized self may pervade the whole personality, but there | 83 THE IDEALIZED SELF-IMAGE |
| and observe your emotional reactions connected to your idealized self, then you will make substantial progress in | 83 THE IDEALIZED SELF-IMAGE |
| rigid standards that are then incorporated in the idealized self-image. As a child, the human being encounters | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| this falsity, these trends become incorporated into the idealized self- image. Thus people succeed in believing that | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| order to find out how he or she idealized them. They may discover in themselves a reaction | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| in all of them when incorporated in the idealized self-image. The submissive type will have a harder | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| is painful, aside from being contradictory to the idealized self-image which recommends self-effacement as supreme virtue, it | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| resentment in turn contradict the standards of the idealized self. Consequently, they have to be hidden. This | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| living up to the dictates of one's particular idealized self, which say that one must never resent | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| distortion of the divine attribute of love. The idealized self-image of this type will have corresponding distortions | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| dishonest as the other two types. This particular idealized self-image dictates standards of godlike independence and power | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| how hypocritical the goody-goody type is. Since this idealized self-image demands such power and independence from feelings | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| self-castigation. The inability of living up to the idealized self-image always has this effect. When one closely | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| When one closely analyzes the demands of any idealized self-image, one finds that omnipotence is always contained | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| as an excuse for not liking anyone. The idealized image in this case dictates that one must | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| true nature, is a crass violation of their idealized self-image and brings on deep shame. Conversely, the | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| more impossible when the dictates of a person's idealized self-image simultaneously demand one to love and be | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| needs to be aggressive and often ruthless. An idealized self-image may therefore simultaneously demand of a person | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| therefore feeling insecure -- the dictates of the idealized self- image of these two types are very | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| of the standards and dictates of this particular idealized self-image. This will make him or her just | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| of these solutions will the tyranny of the idealized self-image manifest. All this has to be found | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| not forget that such attitudes born of the idealized self can hardly ever apply to the total | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| impossible to get rid of the life- prohibiting idealized self-image if you merely observe what is in | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| possibly dissolve the superstructure of your tyrant, your idealized self- image with all the unnecessary harm it | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| You will then find what impossible demands your idealized self-image makes on you. You will see that | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| you. You will see that it is your idealized self-image, and not God, not life, not other | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| let go of the false value of your idealized self. It is a mutual process: by allowing | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| no longer need the false ones. Since the idealized self alienates you from your real self, you | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| they can be rightfully called yours. Since your idealized self does not admit that these values still | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| either because they contradict the demands of your idealized self, or because everything that comes naturally and | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| my friends, because after all, you established the idealized self-image, as I indicated in the previous lecture | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| in your real worth. Because you build the idealized self and try to be it, you cannot | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| which are such a far cry from the idealized self. But as you learn to do so | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| pretense. You will no longer rely on an idealized self, which cannot really be trusted, and therefore | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| The power drive is frustrated because the person's idealized self requires to always get his will. But | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| guilt because it offends the edicts of the idealized self that one should never be angry with | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| been shifted to a substitute. For instance, the idealized self-image may dictate to live up to something | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| yours, if the tyranny and pride in your idealized self-image are weakened by this work. Proceed on | 84 LOVE, POWER, SERENITY AS DIVINE ATTRIBUTES AND AS DISTORTIONS |
| One of them is the creation of the idealized self-image. Emotional insecurity, is experienced to some degree | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| findings you have made in connection with your idealized self-image, you know that its nature is very | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| stand on, the precarious pseudo- safety of your idealized self-image. The healthy personality can take defeat. You | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| reverse side of the inordinate pride of the idealized self- image that cannot allow for any semblance | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| allow for any semblance of defeat. As your idealized self-image weakens, you will no longer command yourself | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| be, or think you ought to be: your idealized self. The anger at others is, in reality | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| not understood in the unconscious that if the idealized self were a reality and not a fake | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| others from being what you are. But the idealized self-image pretends. Often, the goodwill to superimpose ideal | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| true good intentions and the demands of the idealized self. Therefore the pretense is prohibitive. It does | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| to battle against recognizing the falsity of the idealized self-image and the consequent reluctance to give it | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| heed its voice. The compulsive pride of the idealized self-image exerts its rules, dictating to the personality | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| answered. I shall read it: We present our idealized self-image to ourselves, as well as to the | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| the sustained effort of discovering and understanding your idealized self -- to that degree you automatically sense | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| battle against giving up the glory of your idealized self. You fear that especially, above and beyond | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| feel you have to hold on to your idealized self-image for dear life because, after all, it | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| to the belief that, perhaps, after all, your idealized self may still bring you safety and security | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| view of the far goal may enlarge the idealized self-image. So the near goal should be the | 85 DISTORTIONS OF THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION |
| to life's difficulties. The various aspects of the idealized self-image we have discussed are unconscious attempts to | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| triumph over others, competitiveness, and excessive demands. The idealized self-image will be set up according to these | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| do not correspond to the dictates of their idealized self-image. When you find such a submissive attitude | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| You will find the main components of your idealized self-image, comprising, perhaps, all three tendencies. Only after | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| In a relatively well-integrated child, how does the idealized self-image manifest, as against the real self? Is | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| healthier a human being is, the weaker the idealized self-image. It may then manifest only in the | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| inner distortions and soul disturbances, everyone has an idealized self-image. The strength of obstructions determines the strength | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| strength of obstructions determines the strength of the idealized self-image and to that extent the child -- | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| the real self, and tries to become the idealized self. The stronger the inner conflicts, the stronger | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| the difference between t he real and the idealized self. In the relatively healthy person, the difference | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| as incongruent. The demands and standards of the idealized self will be less stringent. The desire-life of | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| daydreams is always a good indication of the idealized self-image and its pseudo-solutions. Fantasy stems from the | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| may serve as additional material for search. The idealized self-image shows up in more than just fantasy | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| and verified only after extensive work. If the idealized self-image shows in the desire- life, it must | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| be no need whatsoever to daydream about the idealized self-image. A very active fantasy life in which | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| expression of an urgent need to become the idealized self-image. QUESTION: Isn't every child when it is | 86 THE INSTINCTS OF SELF-PRESERVATION AND PROCREATION IN CONFLICT |
| strengthen the exaggerated demands and standards of your idealized self-image. It would hinder you from accepting yourself | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| attempt to reach the heavens clearly symbolize your idealized self-image? While you struggle within yourself, being at | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| wrong motives. The same is true of the idealized self-image, which cannot succeed and is bound to | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| less pretentious and ostentatious means than constructing the idealized self-image or the Tower of Babel. It is | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| or the Tower of Babel. It is your idealized self-image, your Tower of Babel, that divides you | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| connected with your search for glory, with your idealized self-image, no matter how subtly or unobtrusively it | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| you will find that the goal of your idealized self was actually partly gratified in this pleasant | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| on the relationships among the main image, the idealized self-image and the God-image, particularly in regard to | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| attitudes to the God-image determines the type of idealized self-image that you establish; this attitude represents your | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| in turn, represents the predominant attribute of your idealized self-image. The establishment of the idealized self-image has | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| of your idealized self-image. The establishment of the idealized self-image has a further purpose in connection with | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| words, the rigid standards and demands of the idealized self-image not only serve the purpose of coping | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| rebels against. This holds true even if the idealized self-image is predominantly rebellious and antisocial, because the | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| case, the God-image will subtly merge with the idealized self-image. You try to identify with what you | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| obey, whether you want to or not. The idealized self-image serves the additional purpose of easing the | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| the basic helplessness links the God-image and the idealized self-image, creating the fundamental problem with its pseudo-solutions | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| the God-image, and that, in turn, creates the idealized self-image. QUESTION: How should I regard my guilt | 87 THE NEXT PHASE ON THE PATH; QUESTIONS AND ANSWERS |
| superimpose out of the need to maintain your idealized self-image: This is the way I should be | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| I should be. Because you cling to this idealized self-image, you cannot find your real self, and | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| your pretense, of your false maturity, of your idealized self-image. And you tremble because you know it | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| of the fact that you are not your idealized self. The negative emotions in themselves would be | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| disturbing if you did not cling to the idealized self while struggling to give it up. Once | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| world for not allowing you to be your idealized self-image, where you feel it prevents you from | 89 EMOTIONAL GROWTH AND ITS FUNCTION |
| have already discussed this in connection with the idealized self-image, and with the excessive demands and expectations | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| moralize. The more demanding the standards of your idealized self-image, the more rigid your superstructure will be | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| self-deprecation is then often projected on others. Your idealized self-image is created not only for winning love | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| than all the forceful, insincere strivings for an idealized perfection that is not the true aim of | 90 MORALIZING -- DISPROPORTIONATE REACTIONS -- NEEDS |
| shock because it is so contrary to one's idealized self. The moment you can sense and acknowledge | 91 QUESTIONS AND ANSWERS |
| fear of discovering that you are not your idealized self- image, you also know how to approach | 91 QUESTIONS AND ANSWERS |
| of giving up the false values of the idealized self. QUESTION: I feel the emotions, and they | 91 QUESTIONS AND ANSWERS |
| artificially constructed, superimposed conscience which derives from the idealized self. The moralizing I discussed is a part | 91 QUESTIONS AND ANSWERS |
| the other hand, when the voice of the idealized self-image speaks, many of these negative feelings will | 91 QUESTIONS AND ANSWERS |
| that you have heard the voice of the idealized self-image. The answer as to which of the | 91 QUESTIONS AND ANSWERS |
| have discovered that negative motivations, moralizing, and the idealized self happen to want the same thing as | 91 QUESTIONS AND ANSWERS |
| hurry indicates, on the one hand, a strong idealized self-image, that is, I must be perfect already | 91 QUESTIONS AND ANSWERS |
| needs: the instinctual needs, and those of the idealized self- image. Instinctual needs derive from the two | 92 REPRESSED NEEDS - RELINQUISHING BLIND NEEDS - PRIMARY AND SECONDARY REACTIONS |
| or non- existent. Among the needs of the idealized self are, for instance, the need for glory | 92 REPRESSED NEEDS - RELINQUISHING BLIND NEEDS - PRIMARY AND SECONDARY REACTIONS |
| particular process, you have to review how the idealized self-image came into existence. The two kinds of | 92 REPRESSED NEEDS - RELINQUISHING BLIND NEEDS - PRIMARY AND SECONDARY REACTIONS |
| superimposed, unhealthy, and artificially created needs of the idealized self create guilt feelings, but just as often | 92 REPRESSED NEEDS - RELINQUISHING BLIND NEEDS - PRIMARY AND SECONDARY REACTIONS |
| and the artificially created needs of the superimposed idealized self-image. Only as you learn to maturely go | 92 REPRESSED NEEDS - RELINQUISHING BLIND NEEDS - PRIMARY AND SECONDARY REACTIONS |
| withdrawal. These three aspects, as well as the idealized self image, form a part of your defense | 93 THE LINK BETWEEN THE MAIN IMAGE, REPRESSED NEEDS, AND DEFENSES |
| mechanisms, together with all the traits of the idealized self-image, and the various pseudo-solutions. Only by courageously | 93 THE LINK BETWEEN THE MAIN IMAGE, REPRESSED NEEDS, AND DEFENSES |
| some way, whatever the images are, whatever the idealized self-image is, and whatever the various pseudo-solutions are | 93 THE LINK BETWEEN THE MAIN IMAGE, REPRESSED NEEDS, AND DEFENSES |
| the one hand, and your moralizing tendency and idealized self-image on the other, make of the terms | 94 SIN AND NEUROSIS -- UNIFYING THE INNER SPLIT |
| lectures dealing with that topic and with the idealized self-image, you will understand what this means in | 95 SELF-ALIENATION AND THE WAY BACK TO THE REAL SELF |
| reality and reason. Moreover, the pseudo-solutions and the idealized self are selfish and loveless in their very | 95 SELF-ALIENATION AND THE WAY BACK TO THE REAL SELF |
| intrinsic nature is love. The pseudo-solutions and the idealized self- image are pretenses. The real self is | 95 SELF-ALIENATION AND THE WAY BACK TO THE REAL SELF |
| obey and appease others and come from your idealized self- image. The result will be anxiety and | 95 SELF-ALIENATION AND THE WAY BACK TO THE REAL SELF |
| every single person. Everyone has pseudo-solutions and an idealized self-image. Both are based on a form of | 96 QUESTIONS AND ANSWERS; COMMENTS ON LAZINESS AS SYMPTOM OF SELF-ALIENATION |
| ideal picture, which might very well be your idealized self-image. QUESTION: Is a criminal, especially a habitual | 96 QUESTIONS AND ANSWERS; COMMENTS ON LAZINESS AS SYMPTOM OF SELF-ALIENATION |
| some extent. Wherever you have found your great idealized self-image, with all its tyrannical demands upon you | 97 PERFECTIONISM OBSTRUCTS HAPPINESS -- MANIPULATION OF EMOTIONS |
| not grown. You have only grown where your idealized self did not govern you. Perfectionism makes for | 97 PERFECTIONISM OBSTRUCTS HAPPINESS -- MANIPULATION OF EMOTIONS |
| from drives. These drives are connected with your idealized self-image, your self-glorification, your feelings of inadequacy and | 98 WISHFUL DAYDREAMS |
| images, your lack of belief in yourself, your idealized self-image and your resort to pseudosolutions. These shortcomings | 98 WISHFUL DAYDREAMS |
| to various other aspects, are incorporated into your idealized self-image. Since the nature of the idealized self-image | 100 MEETING THE PAIN OF DESTRUCTIVE PATTERNS |
| your idealized self-image. Since the nature of the idealized self-image is self-aggrandizement, it separates you from others | 100 MEETING THE PAIN OF DESTRUCTIVE PATTERNS |
| so deeply ingrained in you and in your idealized self-image makes it impossible for you to accept | 100 MEETING THE PAIN OF DESTRUCTIVE PATTERNS |
| least, aware of the particular nature of your idealized self-image. You have some inkling in what way | 100 MEETING THE PAIN OF DESTRUCTIVE PATTERNS |
| but hurt others. When the pretense of your idealized self is at work, you do not let | 100 MEETING THE PAIN OF DESTRUCTIVE PATTERNS |
| vast difference between the perfectionistic demands of your idealized self, and the productive life that your real | 102 THE SEVEN CARDINAL SINS |
| shortcuts, all illusions, all measures to strengthen the idealized self-image. As I have said in this lecture | 104 INTELLECT AND WILL AS TOOLS OR HINDRANCES OF SELF-REALIZATION |
| occurs than good, because the mask self, the idealized self, and the tendency to self-deception all have | 109 SPIRITUAL AND EMOTIONAL HEALTH THROUGH RESTITUTION FOR REAL GUILT |
| out what you feel. It may contradict your idealized self-image. All this has to be found and | 110 HOPE AND FAITH AND OTHER KEY CONCEPTS DISCUSSED IN ANSWERS TO QUESTIONS |
| be blameless. Restitution becomes as false as the idealized self and therefore as useless and unconvincing. So | 110 HOPE AND FAITH AND OTHER KEY CONCEPTS DISCUSSED IN ANSWERS TO QUESTIONS |
| In this work, our whole discovery of the idealized self-image is that, after all, it is simply | 110 HOPE AND FAITH AND OTHER KEY CONCEPTS DISCUSSED IN ANSWERS TO QUESTIONS |
| not only to squeeze ourselves into our own idealized self-images but we actually try to live up | 116 REACHING THE SPIRITUAL CENTER-STRUGGLE BETWEEN LOWER SELF AND SUPERIMPOSED CONSCIENCE |
| we actually try to live up to the idealized selves of our parents as well? Is this | 116 REACHING THE SPIRITUAL CENTER-STRUGGLE BETWEEN LOWER SELF AND SUPERIMPOSED CONSCIENCE |
| to the conscious self. As you know, the idealized self-image denies all limitations. It pretends possessing all | 117 SHAME: A LEGACY OF CHILDHOOD EXPERIENCES, EVEN FAVORABLE ONES |
| personality feels is lacking. The pretense of the idealized self is the crux of the matter. The | 117 SHAME: A LEGACY OF CHILDHOOD EXPERIENCES, EVEN FAVORABLE ONES |
| wants to continue having. If you examine your idealized self, this double pretense must be found. Underneath | 117 SHAME: A LEGACY OF CHILDHOOD EXPERIENCES, EVEN FAVORABLE ONES |
| The consideration of the exact opposite of the idealized self-image should now be taken into this work | 117 SHAME: A LEGACY OF CHILDHOOD EXPERIENCES, EVEN FAVORABLE ONES |
| for it may be diametrically opposed to one's idealized self. If the child held this special position | 117 SHAME: A LEGACY OF CHILDHOOD EXPERIENCES, EVEN FAVORABLE ONES |
| good then becomes an integral part of the idealized self. Goodness means also self-sacrifice and unselfishness. Yet | 117 SHAME: A LEGACY OF CHILDHOOD EXPERIENCES, EVEN FAVORABLE ONES |
| been difficult to face because they contradict one's idealized self- image and bring disapproval and rejection. But | 119 MOVEMENT, CONSCIOUSNESS, EXPERIENCE: PLEASURE, THE ESSENCE OF LIFE |
| personal images, main problems, unresolved conflicts, pseudo-solutions and idealized self-image. Look further into your personal displacements. How | 121 DISPLACEMENT, SUBSTITUTION, SUPERIMPOSITION |
| to progress on this path, your pseudo-solutions, your idealized self-image, your defense mechanisms have given you some | 121 DISPLACEMENT, SUBSTITUTION, SUPERIMPOSITION |
| to a considerable extent the pseudo- solutions, the idealized self-image, the defense mechanisms, but the original problem | 121 DISPLACEMENT, SUBSTITUTION, SUPERIMPOSITION |
| this work you have found and dissolved the idealized self-image, the pseudo-solutions, etc. Hence, the small, precarious | 121 DISPLACEMENT, SUBSTITUTION, SUPERIMPOSITION |
| may not be flattering or compatible with your idealized self-image. Even if your finding proves not to | 123 LIBERATION AND PEACE BY OVERCOMING FEAR OF THE UNKNOWN |
| dread. These are the pseudo-solutions, connected with the idealized self-image. With these the person hopes to defend | 125 TRANSITION FROM THE NO-CURRENT TO THE YES-CURRENT |
| make the pseudo-solutions work, to get the false, idealized self across. Then you believe that you are | 125 TRANSITION FROM THE NO-CURRENT TO THE YES-CURRENT |
| or whatever specialty you have chosen for your idealized self-glorification -- then I will receive the necessary | 143 UNITY AND DUALITY |
| but it is not. It explains why your idealized self-image is so destructive. You feel more confident | 143 UNITY AND DUALITY |
| they are at the moment; they prefer an idealized notion of themselves. Their very evasion alienates them | 145 RESPONDING TO THE CALL OF LIFE |
| than that. Some find certain facets of their idealized self-image, for example, and content themselves with that | 147 THE NATURE OF LIFE AND HUMAN NATURE |
| first called the mask self and later the idealized self. It is based on a pretense of | 152 CONNECTION BETWEEN THE EGO AND THE UNIVERSAL POWER |
| how one is now and give up the idealized version of the self one tries to enforce | 153 THE SELF-REGULATING NATURE OF INVOLUNTARY PROCESSES |
| unwilling, and therefore apparently incapable of, shedding your idealized self-image, if you insist on living up to | 166 PERCEIVING, REACTING, EXPRESSING |
| pretenses, the defenses, the games and ploys, the idealized self-images, the specific forms of denial you seek | 176 OVERCOMING NEGATIVITY |
| the ego becomes almost convinced of being the idealized self-image. This surface conviction is constantly counteracted by | 182 PROCESS OF MEDITATION (MEDITATION FOR THREE VOICES: EGO, LOWER SELF, HIGHER SELF) |
| yourself only superficially -- perhaps only revealing your idealized self-image which you think is the only acceptable | 185 MUTUALITY: A COSMIC PRINCIPLE AND LAW |
| your facade for the world. It is the idealized self-image you want so much to be that | 193 RÉSUMÉ OF THE BASIC PRINCIPLES OF THE PATHWORK: ITS AIM AND PROCESS |
| stake in agreeing with you or keeping an idealized image of you. But if this is not | 197 ENERGY AND CONSCIOUSNESS IN DISTORTION: EVIL |
| who have a very strong investment in their idealized self-image, which makes no room for this truth | 202 PSYCHIC INTERACTION OF NEGATIVITY |
| to be other than what you are. The idealized ego-image takes predominance over what is real. Thus | 213 THE SPIRITUAL AND THE PRACTICAL MEANING OF LET GO, LET GOD |
| It is as though you hoped for some idealized parental figure to assuage your doubts, to come | 236 THE SUPERSTITION OF PESSIMISM |
| became motives for choosing mates. Mass images, appearances, idealized self-images were nourished; pride and vanity were elevated | 251 THE EVOLUTION AND SPIRITUAL MEANING OF MARRIAGE -- NEW AGE MARRIAGE |
| and specific events. The latter may contradict your idealized self-image, your moral standards, your overall personality, but | 253 CONTINUE YOUR STRUGGLE AND CEASE ALL STRUGGLE |