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Real self

158.

The Ego’s Cooperation With or Obstruction of the Real Self

Pathwork Guide Lecture No. 158  |  December 08, 1967

The moment you transcend dualism, two opposite and apparently mutually exclusive aspects become equally true. This applies to the ego in relation to the real self. It is true when one says the ego’s predominance, its exaggerated strength, is the greatest hindrance to productive living. And it is equally true when one says a weak ego is incapable of establishing healthy living.

146.

The Positive Concept of Life—Fearlessness to Love—the Balance Between Activity and Passivity

Pathwork Guide Lecture No. 146  |  October 07, 1966

In the last lecture I discussed the necessity of transforming faults of character. The first step toward this transformation is always awareness of the faults. This is not easy, but not difficult either, if approached with the proper attitude. Once you are aware of your specific faults, the next step is to understand the reason for their existence, and why you cling to them.

143.

Unity and Duality

Pathwork Guide Lecture No. 143  |  May 13, 1966

On the unified plane of consciousness there are no opposites. There is no good or bad, no right or wrong, no life or death. There is only good, only right, only life. Yet it is not the kind of good, or right, or life that comprises only one pole of the dualistic opposites.

132.

The Function of the Ego in Relationship to the Real Self

Pathwork Guide Lecture No. 132  |  March 19, 1965

First I wish to discuss how the inner self differs from the outer self, or the real self from the ego. What is their relationship to each other? There are many confusing theories about the function of the ego. According to some the ego is essentially negative and undesirable and the spiritual goal is to get rid of it. Other theories,

94.

Sin and Neurosis—Unifying the Inner Split

Pathwork Guide Lecture No. 94  |  December 08, 1961

Now let us try to determine the difference between your genuine, true self and the superficial self. Whenever you act out of your real self, you are in complete unity with yourself. There is no doubt, no confusion, no anxiety, and no tension. You are not concerned with the appearance of your act in the eyes of others, or about principles or rules. You are concerned with the effect of your action on others and on yourself and with its consequences; and you choose this particular alternative because, even though you recognize its imperfections, it still seems better to you than another alternative. It corresponds to your innermost nature. This does not apply, of course, to destructive actions of a crass nature.

86.

The Instincts of Self-Preservation and Procreation in Conflict

Pathwork Guide Lecture No. 86  |  May 26, 1961

Growth, development, maturity and the healing of distorted soul forces lie in eliminating the pseudo-solution and replacing it with truth, which is always flexible and knows no rules. It alone can provide true security, although the personality going through the process feels acute insecurity and anxiety when called upon to give up the pseudo-solutions.

85.

Distortions of the Instincts of Self-Preservation and Procreation

Pathwork Guide Lecture No. 85  |  May 12, 1961

The instinct of survival — or self-preservation — aims at gaining, maintaining, and improving life. By its very nature it works against anything that destroys or endangers life. Just as the body needs health to live, so the soul needs health to live most constructively. In order to live, one needs to be safe from destruction and damage.

83.

The Idealized Self-Image

Pathwork Guide Lecture No. 83  |  April 14, 1961

I have occasionally used the term mask self in the past. The mask self and the idealized self-image are really one and the same. The idealized self masks the real self.

77.

Self-Confidence: Its True Origin and What Prohibits It

Pathwork Guide Lecture No. 77  |  January 06, 1961

The subject tonight will be self-confidence. What is self-confidence? When your real being, your real self, your intuitive nature manifests, there is no uncertainty in you, no doubt about your right reaction or action, and no wavering. Your instant and spontaneous reaction is of such a nature that you know deep down, “This is right, this is so.”