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Spirit guides can heal us directly by also working through our senses. Although we may be healed this way, another universal law states that any harm felt by.
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The false blame launched against the world makes the world responsible for the unhappy state. Whenever you find false guilt in the course of self-confrontation, you must never let it go at that. Somewhere a real guilt is concealed behind it. It is as though your personality, unwilling to face up to the real guilt but pressed by your conscience, produces an unjustified guilt to mask the real one. See how honest and conscientious I am that I feel so guilty, even about unreal issues.

A childhood trauma produces deprivation, unhappiness, destructive feelings and behavior — in short, neurosis — only indirectly. It is not in itself responsible for all that. The healthy soul also experiences early unhappiness but throws off the effects without deeply imprinting negative patterns. It is these negative patterns that are directly responsible for the unhappy experience in the present. You must understand this point clearly and work through the negative patterns to overcome that which holds you back from life. Your parents are not finally responsible for your misconceptions. Resentment against them violates the law of self-responsibility.

Similarly, you are not responsible for the neurotic patterns of your own child. Thus, dwelling on the childhood experience alone can give at best a partial understanding; it cannot produce vital and significant change. The latter is possible only when you profoundly understand your destructive patterns and drastically change them. Personal freedom is at once relative, limited, and total. Since we must experience the products of our past attitudes and actions, we cannot avoid hardship now when our past attitudes and actions were based on illusion and thus were destructive.

As long as we are oblivious of them, we are blind to the causes of current hardship. But we do possess the total freedom to choose our attitudes to our self-produced fate. We can dwell in self-pity, resentments, and helplessness and thus increase our weakness, paralysis, dependence, and destructiveness.


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Or we can decide to want to make the best of the experience, learn the utmost from it, grow in awareness through it. When we choose such an attitude, the apparent stumbling block assumes a new meaning and becomes vital, strengthening, and liberating. When we see that the stumbling block was the direct result of our distortions, we prevent similar — perhaps worse — experience in the future. We make the result of the past a stepping-stone. No matter what we consciously believe we want, our life situation, in its negative manifestations, reveals a contradictory unconscious desire.

No matter how undesirable the result is, it nevertheless is what we childishly, blindly, or fearfully express into life. Not knowing this principle — or not wanting to know it — will produce bitterness and the sense of being victimized. Choosing to feel victimized only increases blindness and makes us retain the destructive attitude that produced it in the first place.

Or we can choose another attitude, which is at first more difficult: even though one does not see how the undesirable life situation is self-produced — this notion may even seem preposterous — we can choose to probe this possibility in a spirit of openness and humility, with the wisdom that knows the human soul is complicated and many-faceted.

This latter course will bring amazing new vistas and freedom. If we use the outer life situation as a gauge to what may be amiss within the personality, we have found a significant shortcut. One may even discover that there are fewer hidden negative attitudes than overt healthy attitudes. But by virtue of being unconscious, the negative attitudes exert much greater power than the conscious positive attitudes.


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It is therefore imperative to make the unconscious conscious. Vague emotional reactions or passing thoughts one usually ignores may reveal more about the unconscious state than seems possible at first.

When we focus our attention on these vague reactions, the contradictory wishes, hidden fears, and negative desires will surface. When they are recognized, they can be reconciled with realistic conscious goals. After you become thoroughly conscious of your misconceptions and actively experience your negative emotions without acting out the negativity, the recreating can begin. The courage and honesty that was necessary to become conscious of the misconceptions and negativity — and that will have increased with the new self-acceptance — must now be used to institute change.

You must formulate your desire and the intention to change in clear, concise thought forms. You need to create a clear vision of how the healthy, productive personality would function, as opposed to the past destructive patterns.

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Although the outer ego personality, with its will and intelligence, must initiate these steps, the ego must also recognize its limited power and invoke the universal self to guide, inspire, and help at every step of the way. It must step out of the way for a while to let the inner power reveal itself — which often happens when least expected, since a relaxed attitude is necessary. It is not always easy to find the constantly fluctuating balance between inner action and the conscious ego-mind.

You must learn to sense when to be active in formulating new imprints and when to step aside and keep the self calm and receptive. The feeling for this increases as you experience the reality of the universal self more frequently. Each phase of your work may require a different kind of meditation, and thus you may need to invoke different aspects of the universal power. All this power can come from within when it is asked for. The ego must learn to alternate between being active and passive, initiating and receptive.


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    7. Gradually a harmonious, self-regulating integration will occur. This statement was made by the Guide in one of the earliest lectures. Psychologically, it means that without the willingness to let go, there is such inner tension and fear that the good of life cannot come or be received. It is never true that one opposite is good and the other bad. Each can be either.

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    Each alternative may be healthy and productive or unhealthy and destructive. The following examples will help to illustrate the principle:. To live fruitfully, one must be both active and passive in a harmonious interaction. When one of the modes is assumed to be right and the other wrong, distortion and imbalance result.

    One end of the active-passive spectrum will be exaggerated which inevitably will affect the other end. Introspection can be productive and growth-bringing or self-centered and separating. Its opposite, concern for others, can express genuine love, or it can be a means of evading the self. If introspection is healthy, a healthy concern for others will also automatically exist. Conversely, if one of the two is distorted, its opposite must be distorted as well.

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    Self-assertion can be an expression of healthy autonomy or of rebellion and hostile opposition. Flexible adaptability can be the manifestation of a healthy psyche, or it can be submission and a disguise for masochistic self-denial. Again, if self-assertion is healthy, the adaptability will be, too, and vice versa. Such people enslave themselves — with the secret aim of thus enslaving the other person. Outgoingness, if genuine, is a spontaneous expression of a warm, loving personality who wants to connect with others and is capable of relating to others.

    Its negative, distorted version is pushiness, the manifestation of the inability to be by oneself. Being self-contained is the other side of the coin. In a healthy personality it is the basic self-reliance that enables the person to spend time with herself or himself. Only then is it possible to relate genuinely to others. In distortion, these two aspects become mutually exclusive alternatives, where one is accepted as good and the other as bad depending on the particular errors of the person.

    The unhealthy distortion of the self-sufficient person is the recluse who cannot cope with people and thus escapes into solitude, rationalizing the escape as healthy. Such a person will often denigrate all outgoingness — the healthy as well as the distorted version — as shallow. These and many, many other examples illustrate the illusion of partisanship, of judging one side or aspect of a wholeness as right and the other as wrong.

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    A distortion that is very strong is relatively easy to recognize. But often it can be passed off as the apparently healthy version. The deeper one goes on this path, the less one is inclined to take one opposite and put it up against the other.