Love, Not A Commandment, But Spontaneous Soul Movement Of The Inner Self

By The Pathwork Guide

Greetings, my dearest friends. Blessings for all of you, for those who are here now, and for those who read these words.

In all the years these lectures have been given, it has become apparent, through this work of self-realization, that unreality breeds disharmony; and where there is disharmony, there is no love. The circle closes. Where there is no love, there can be no fulfillment.

All religions, all philosophies, and all psychology agree that love is the key to everything: to fulfillment, to security, to creative growth. And yet love cannot be commanded, nor can it be a commandment. It is a free, spontaneous soul movement. The more it is striven for due to conscience and obedience, the less does it succeed.

Where there is love, there must be fulfillment. Where there is lack of fulfillment in a life, it is a sure sign that somewhere the soul has not yet learned to love. This simple equation is often overlooked, although the words may be understood in a general sense.

Let us look deeper into this topic now, in order to come, once again, a step closer toward attaining that greatest of all keys -- not through a forced, artificial, superimposed command by your intellect, but through a spontaneous inner activity of the heart.

Where there is love, there must be physical health, which is one of the great desirable factors in human life. Love is a purifying force. To the degree that love is lacking, and this trouble is sufficiently long unrecognized, to that degree all sorts of negative emotions will cause ill health.

Where there is love, there must be successful human relationships, because there is no fear, no distrust, no illusion. For love can flower only on the substantial soil of reality and fearlessness. Where one perceives the truth, one does not trust or distrust in the wrong place. One accepts the other as he is and adjusts one's own feelings to this reality. There is no necessity for groping in the dark, fearfully half-trusting and half-distrusting, being thrown between one's needs and one's fears.

Love and self-confidence are inevitably interdependent. Where love is lacking, the psyche must be confused. It works in both ways: it is equally true to state that where confusion exists, love must be lacking.

When love exists, all conflicts must be eliminated. The personality finds the fine borderline between apparent extremes or between the healthy and distorted versions of an attitude, that is, an expression of healthy aggressiveness without deviating into unhealthy aggressiveness or hostility. There is no confusion between the alternatives of submissiveness and dominating selfwill. You will know when to assert your rights, without hostility and false aggression, against unjustified demands, whose fulfillment is destructive for all concerned. Nor will you be driven to stubborn rebelliousness because conceding always appears like submissive, humiliating giving in. It is only through love that these precarious balances are achieved. These fine balances come automatically through the heart's ability to love, but remain elusive when intellectual understanding tries to find the golden mean, no matter how arduously.

And yet, this universal key is so very difficult for mankind to use. Man shies away from and is afraid of nothing more than allowing himself to love. Loving seems such a risk, so dangerous, so threatening, so irrevocable. Nothing could be further from the truth. But man builds elaborate defenses and he flees. He not only flees from involvement and contact with others or from facing faults and destructive attitudes in himself, but primarily from allowing himself to love. This prohibition causes all other ills.

The prohibition against loving is the result of two basic misunderstandings. The first is misinterpretation of reality, or illusion. Where illusion exists, confusion results, and therefore a host of negative emotions, such as fear, hostility, separateness, ambivalence, and vindictiveness. Hence, love becomes impossible. If man was in reality within his innermost concepts, perceptions, and value system, it would be unthinkable that he could be afraid of loving. The second is underestimation of the self, or inferiority feelings. Off hand, this may sound almost paradoxical. Superficially viewed, it certainly seems possible not to think much of oneself without impairment of one's ability to love. And yet, my friends, this is not so. For when you underestimate yourself, at that moment you cannot possibly perceive the other person as real. By dint of your feelings of helpless weakness and inadequacy, others assume the role of giants, against whom you defend yourself by rejecting, resenting, or despising them. Even when the latter is the case, it still does not occur to you to sense the other's vulnerability, his human needs. His strengths as well as his weaknesses become distorted and discolored. Both represent hostile elements, hostile to you personally. Therefore it forces you into a hostile role, no matter how this is camouflaged by outer submissiveness, which, in itself, may appear as lovingness. Because you think so little of yourself, you do not evaluate the importance of your actions and reactions.

The two factors, underestimation of self and misinterpretation of reality -- which are, of course, interrelated -- create the barriers and the apparent danger of loving. It is these factors that make the human heart so timid and so reticent. The over-caution of love creates withdrawal and isolation. Many an individual is half-willing, but this half-willingness denies love rather than affirms it. It makes all sorts of conditions and provisions. There are always so many ifs and buts.

The lack of love -- which is a result of illusion and confusion, distorted perception and lack of self-evaluation -- is followed by disturbed interaction and disharmony. These disturbed emotions and distorted perceptions form a nucleus, almost like a foreign body.

The original being, as it was created, knows nothing of these disturbances. Its nature is love, a fearless state of abundance, of positiveness, of productivity and expansion, of meaningful growing -- in and with the universe. Its natural state is the wisdom that comes from being in reality and from perceiving reality. The nucleus, this foreign body, prohibits the soul from being in its natural state -- the state it is born with and born into.

Man struggles and fights against this foreign body in a wrong way. He senses its existence and wants to rid himself of it, but the way in which this is attempted is often tragically the opposite of what leads to the successful elimination of it. As you know, he struggles by denial and flight, by forcing away and superimposing.

But in many cases, your having heard these words from me many times and knowing of the process has not opened the door. A few of my friends on this path do not see that in spite of being willing, their struggle is still against acknowledging this foreign body. They often find themselves in an interim state between giving up the shackles that have covered this foreign body so far and not yet being quite able to muster the courage of acknowledging all the aspects of this foreign body and its full significance.

Looking away and denying this foreign body causes more misery than admitting it. Man feels that he has to deny it because of the teachings of truth and love, which he misunderstands in application. Instead of ridding himself of the foreign body, for which purpose it is necessary to look closely at it and understand its nature and the reason for which it has come into existence, he acts as though it does not exist, and he superimposes still another matter onto the soul substance.

Why is it so difficult to acknowledge this foreign body? Not only because of the fear that others will find fault and reject him, but also because of the more basic fear that the foreign body may be the ultimate of himself. His level of consciousness at this stage tells him that only on this level, a superimposed veneer that covers the foreign body, does he have love, generosity, unselfishness, kindness -- only there does he feel that he is nearly as good as he wants to be. It is only by this outer level that he gains the confidence -- precarious as this confidence is -- to be a decent person. This awareness of his goodness does not give him a sense of reality, because he has not truly discovered that which is genuinely good and loving in him, nor does he dare to acknowledge the opposite of this seeming goodness. He struggles against admitting that which is actually foreign to his real nature, but he does not know this. He thinks, fears, suspects that the foreign substance is his ultimate self. And therefore struggle ensues.

Man cannot command that vital part of himself, that inner being, which responds not out of a mask, but out of a natural, unquestioned "I want to." When the latter happens, the response is free, and in such utter rightness, without any conflict, that before this vital life-center within is experienced, it is hard to conceive of it. The foreign substance covers up this experience of the real self, the vital life-center, with all its spontaneous, loving intelligence, its unconflicting and unconflicted fulfillment.

Man fears this vital step, so necessary to liberate himself from the substance that is not compatible with his real nature, because he anticipates that it is the final answer to himself, to who he is.

Now, my friends, many of you have already advanced more or less in certain areas and have succeeded, to some degree, in stripping yourself of the superimposition, the pseudo-goodness, the pseudo-love. But you have not yet quite succeeded in seeing that these pretenses are pretenses because you fear that underneath the pretense is nothing but the opposite of love, that there is no further reality. So you cannot experience the truth of your genuine lovingness, your genuinely generous nature, unless you take the seeming risk of exploring yourself as to whether the foreign substance, which is causing you so much misery, is the ultimate you or whether you find the promised land underneath. Only by diligently taking stock of your non-love can you spontaneously feel your love. Only by spontaneously taking stock of your selfishness can you truly convince yourself of your potential unselfishness.

This requires the courage that comes into being when you reach out for it, and when you love truth more than anything else -- the truth of encountering yourself as you are. Take your daily reactions of disharmony and meditate in the following sense: "If I am in disharmony, somewhere in me there must be misinterpretation. I wish to see the truth. If I resist, I declare that my will to be in truth is stronger than the resistance."

Such a meditation, my friends, must give you the results you wish. Then you will come to a point where you clearly feel the foreign body as just that. Many victories over your fearful resistance are repeated experiences of what it feels like to function out of this vital life-center, which is now more often unobstructed than ever before. Out of your solar plexus region a new wisdom flows, a strength, a serenity, and a dynamic vitality, a fearless lovingness for all of creation, a security, an understanding of self and others, a oneness with all creation, a fearlessness of letting your soul movements flow forward in the beautiful rhythm of the cosmos. When you have experienced this, first only occasionally and weakly, only to lose it again and doubt the reality of the few moments of bliss, only to re-encounter it later more often and more lastingly, in proportion to the victories over your resistance, you will come to feel that the disturbed nucleus is foreign matter. At the beginning of such a path this nucleus seems to be all there is, your natural state, as it were. You are so deeply involved in it that you cannot conceive of anything else. But there comes a time when, having experienced the real self more and more often, the still-existing nucleus of disturbance is clearly defined as a malignant growth, rather than as a diffuse, overall climate permeating you completely. This stage is significant, and it indicates good progress.

The struggle away from facing this disturbing nucleus, with all its distortion, negative emotions, pains, hurts, and hostilities, takes on many forms, even while actually being on such a path as you are. To counteract the danger of continuous evasion -- and therefore continuous misery -- the assertion of the following statement must help greatly: "I am afraid that what I find may be the ultimate of me. Is it or is it not? I will take the chance of finding out, for only such clarity will bring me peace. My doubt allows for the possibility that there may be more in me than either the pretense or that which is so hard to look at, and which I try to shift away from myself in so many ways."

This means acknowledging your present state, instead of running away from it. Through this approach to yourself, you will come much closer to the next phase and liberation than by trying to force the present state away by denial and superimposition, by forcing feelings that cannot ever be forced.

The next stage will gradually change, as I said before: You will feel the circumference of this foreign body, even while occasionally still being immersed in it. Now you know it is not you, the ultimate reality of you. This is because you have sufficiently often experienced the reality of your real inner being. Hence it will be easier to recapture, and you will have more strength and stamina to transcend the momentary immersion in your distortions, which are making you so involved and your view so blurred. This strength is gained and increased exclusively through repeated victories over the temptation to run from the foreign substance, to shift and displace, to rationalize and concentrate on that which is not vital for your victory, whether it be true or false in itself.

What is still not sufficiently understood and still often overlooked by the majority of my friends is this acknowledgment of the immediate now. Whenever you do so, you will be in peace, my friends, regardless of how much disturbance and unreality is still in you, as a condition to be gradually eliminated. Fully acknowledging this condition must give you peace. So, please understand and do not forget that it is not the problem itself, or the conflict, or even the misconception that creates turmoil in your soul, but it is your running away from yourself, your not being in the immediate now, your fighting and struggling against it in an unconstructive way, your non-acknowledgment of the immediate now, that causes so much soul hardship.

If you remember these words, you will be able to take up the struggle in an ever-increasingly constructive, successful, and effective way, and therefore you will be nearer to loving because reality and loving are much more interconnected than self-righteous trying and loving are.

******

Now, are there any questions, first in connection with this topic?

QUESTION: I am experiencing something new lately, which is evidently a result of this Pathwork. I am no longer so afraid and frightened, but still something is bothering me. Deep inside I know that I am not afraid, and yet on a more superficial level I seem to think that I am. Is that what you were talking about?

ANSWER: Yes, indeed, exactly. It is part of it. You see, you seem to function on two levels, simultaneously, as it were. This is a typical experience a person goes through when transcending the foreign body and beginning to experience and sense this other reaction, coming from his real self.

The fact that you so often and consistently acknowledged your fear made you lose it eventually. When you did so, first even without understanding why and later going from one to another level and realizing the true nature of this fear, it lessened. This is what you now experience.

QUESTION: How can I completely get rid of the fear? Because sometimes I seem to shift the fear to something else,

ANSWER: The moment you shift it onto something else, you again get away from the reality of the immediate now, and therefore new attempts have to be made to get back to the reality of your feelings.

What is also often the case with you is that you substitute fear for another emotion, so that when you are in fear, you do not face your real emotion. With others it may be the opposite.

QUESTION: My hostility...?

ANSWER: Yes. It is hostility, it is hurt, it is, at times, vindictiveness in a way that is turned around -- punishing others by your state of unhappiness. If you can acknowledge all that, your fear will vanish. And gradually these emotional attitudes themselves will disappear, because they are faced in the now. When you get to the nucleus of the now, there are no more problems.

Man constantly moves away from this nucleus. When he turns and begins to go toward this nucleus of his innermost self, then he gradually finds peace and liberation. But this course is the last thing he wishes to pursue. He uses, or even abuses -- unconsciously every truth teaching and spiritual philosophy in order to go away from where he needs to go: into himself. He tries to find salvation and solace through adopting rules, theories, teachings, knowledge. He has it all up in his head, where it does not do any good, not really, unless he uses the intellectual maturity gained from moving inward, from one level to the next.

All the fulfillment of the universe does not exist away from you, my friends. Not in the distant future, not in a state beyond your physical life, not in attaining something through arduous means. It lies only in the acknowledgment of what you really feel and think at this moment. It is this great simplicity that seems so hard to comprehend. Man goes through so much pathetically unnecessary struggle in order to turn into the wrong direction , hoping against hope, as it were, to find salvation without meeting himself in the now.

As I have said many times before, even on a path whose aim it is to attain selfhood there are many snares tempting man away from himself. He makes a successful attempt toward his inner being, he suspects something that fills him with dread and anxiety, and he is instantly ready to turn away, to use the old means all over again, this time in a new guise. He ascribes his emotional discomfort to factors outside himself, which is, in principle, the same flight he used before going on such a path. But as long as he does not give up, he can always be helped to change direction, so as to find, again and again, that area in himself that flows naturally: his soul movement of love and truth, leading into all fulfillment.

QUESTION: My sister has a great compulsion to physically run away. And when she gets there, she wants to turn around and run back. There is something of which she has a great fear. Can you find out and pinpoint that?

ANSWER: Yes, it is an outer symbol of the inner fear, mentioned in this very lecture. There is a great readiness and willingness to love, the potential is great, but, in spite of this fundamental potential, there are afflicted areas where the soul does not dare face what otherwise comes so naturally to her. The existing misconceptions and confusions, as always, stop the flow of love. Just because love is such an inborn need for this person, the afflicted areas cause even greater self-rejection and therefore fear of finding these areas and therefore flight from the self. This, then, is symbolized by running on the material level.

QUESTION: In other words, she has to turn inward?

ANSWER: Of course, that is absolutely necessary, always and in all phases.

QUESTION: Do I run because I don't love or because I am afraid of being rejected?

ANSWER: It is intermingled. The immediate feeling is fear of rejection. This started very early in life. My friends may have noticed that, for the longest time, I have shied away from anything that might appear as pointing an accusing finger at you. The implication should be avoided here of "you do not love." This would be grossly misleading and would hinder insight. But when fear of rejection is analyzed -- in any shape, manner, or form -- there is always that childish fear wherein love is precluded, in this particular respect, regardless of how much love may otherwise exist in you. But please do not take this in a self-moralizing way. This would make it more difficult. Just, at this moment and on this level, acknowledge where you are in fear. Before coming to the level of not loving, other factors have to be recognized. In the final analysis, it amounts to this, but this is not an overall condition, it merely applies to the trouble spots in your psyche. The extent of the troubled area varies, of course. There are people who may have many areas in which they function healthily and happily and constructively in life, in correspondence to soul areas that are entirely free from misconception, underestimation of self, illusion, fear, and other destructive conditions. Hence in these areas love and trust exist. There are only isolated areas where the foreign body blurs the inner, real being. In others almost the entire love capacity may be hindered by such grave impairment and distortion that the overall life is disturbed and disharmonious, unfulfilled and unhappy.

The more this is the case, the greater the temptation to run. And the more man runs from himself, the more does this foreign body grow.

QUESTION: As I see it, this love you speak of is an expression, in some form or another, at all times, not just in relationships between mates and sweethearts. It is the love for work, and so forth. What could be some of the very highest aspirations for the realization of love in pure flow? Would they usually be a creative force, creative realization? Would this actually be expanding from a point where one has known one's environment, one's experience, to a point that has been unknown before? Would this be true?

ANSWER: Yes, of course. Most decidedly yes. Because it is imaginable for human nature to comprehend the ability, the free-flowing current, of the love force, or the versatility, the scope, and the variety of its expansion and creativeness. Let us suppose a human being would exist who was entirely free. Hence, the inner being of this person would be constantly manifest, functioning, and expressing. This tremendous power of the life force would flow into all directions. Since there is freedom, there is no fear of the unknown, therefore there is no blockage to the free-flowing energy current and the vast possibilities of creation and expansion.

Man is so used to holding his forces together, to his being afraid of this expansion. He fears that it will pull him apart. Not only does it not pull him apart, it unifies him. The great spiritual laws always seem contradictory. Letting go of the self into the harmonious flow unifies, while strenuously and fearfully holding the self together splits and disintegrates the psyche. The more the universal forces flow into the many directions and possibilities, the more do they, in the end, become one.

This great possibility is frightening for the soul used to constantly holding itself together. This holding together happens by force of will and by force of mind and by superimposing goodness. The natural letting go is not a self-indulgent lack of self-discipline. It is rather a state of fearing nothing in the self and therefore dispensing with all guards. Hence, no opposition is made to the cosmic movements of the soul forces. Love can blossom only in this natural state of fearlessness, of allowing all inner movements to perform according to their own spontaneous rhythm, even if at the beginning of their growing out of affliction these movements point to undesirable aspects of the self. To follow through the natural flow brings the soul into great unity.

QUESTION: Do I understand you correctly that aggression is sometimes a good thing?

ANSWER: Yes, there is a healthy aggression. There also exists a healthy anger. This is a byproduct of the interim stage of human nature. Healthy anger must occasionally exist in a well-integrated life. Healthy anger does not dissipate or weaken the personality. Healthy anger does not create inner disharmony. It is a great misunderstanding to ignore or to deny this fact, which comes from the artificial holding together of one's inner forces and from superimposing forced, false goodness. Fear and obedience lead to the impression that occasional anger never exists in a truly spiritually evolved person.

In the human realm it is, as I have just said, a necessity. Without it, there would be no justice and no progress. The destructive forces would take over. Allowing this to happen amounts to weakness, not to love, to fear, not to goodness, to appeasement and further abuse, not to constructive living. It destroys harmony, rather than furthering it. It destroys healthy growth.

Anger can be as healthy and as necessary an occasional reaction as love is. It forms part of love. It, too, comes spontaneously. It, too, cannot be forced. Trying to force or deny any emotion leads to self-deception, which, in this case, may take the form of pretending that unhealthy anger is the healthy version.

It is not the cause that determines whether the emotion elicited is healthy or unhealthy anger. The cause may entirely justify real, genuine, healthy anger, which would be constructive in this case. Yet the anger experienced may be the unhealthy kind because of the personality's unresolved problems, his insecurity, his guilts, his doubts, his uncertainties, and his contradictions. The issue itself may warrant justified anger, but an individual may not be able to express it.

To the extent that an individual is capable of experiencing and expressing real love, to exactly that degree is he capable of manifesting constructive, healthy anger. Both come from the inner self. Any real feeling, whether love or anger, or all of the many other feelings in existence, is healthy, constructive, and conducive to the growth of the self and others. Such feelings cannot be forced, commanded, or superimposed. They are a spontaneous expression, happening as an organic, natural result of self-confrontation.

QUESTION: In that case you would permit physical violence?

ANSWER: No, healthy anger does not necessarily manifest in physical violence. Expression of negative emotions, even when they are not healthy, need not in the least lead to destructive acts, whether they be physical or otherwise.

This is one of the most frequent and hindering misconceptions on the path, and it needs so much reiteration. This is why I mention it again and again, ever since the beginning, because no matter how many times I have said it, it is forgotten.

The inner psyche fears that acknowledgment of negative emotions must lead to acting them out. This is not so. On the contrary, you are free to choose your act, whether or not to act, how and when to act. You are free to choose to express any emotion only when you are fully aware. When you are not aware of what you really feel and why, you are constantly driven and you suffer from all sorts of compulsions you cannot understand. A compulsion is the direct result of unacknowledged, unconscious feelings and conditions. The more you know yourself, the more you are in control of yourself, and not, as you fear, "I cannot look at myself in candor because then I may have to let out these undesirable impulses and do harm to others and therefore ultimately to myself." This vague reaction has to be brought to the surface, too, in order to be dispelled and rendered ineffective.

Please reiterate this in your daily meditation -- all of you: "Awareness of what I feel, no matter how undesirable it may be, will make me free. I will have the choice of my action only to the degree of my awareness. If I choose to verbally express these feelings when there is a good purpose, such as with my helper, I will do so. If I feel that such expression may impair a relationship, I will not do so, but withhold knowingly, without self-deception." Such meditation will strengthen the knowledge and finally penetrate the more hidden and resistant layers.

It is a mistake to assume that awareness of anger, and even the verbal expression of it, results in physical violence or any other form of destruction -- whether the anger be healthy or unhealthy.

Healthy anger, since it comes from the real self, knows just what to do, and when, for the necessary requirements of the moment.

QUESTION: What about people who are violently persecuted? What should be their attitude?

ANSWER: The instinct of self-preservation will most certainly make them fight and defend against such an occurrence, whether by counterattack or by flight. The healthier the whole personality, the more certainly does this instinct function to choose the right defense at the right time. This, again, is not an intellectual consideration but, as always, a spontaneous manifestation of the real self. If necessary, such counterattack and defense will also be physical.

QUESTION: Regarding the expression of anger, I find it unbearable... [the rest of the question is inaudible].

ANSWER: Sometimes it is inadvisable, sometimes it is advisable. This is what I mean: you have the choice. When you are not aware, you do not have a choice. The more you are aware of this possibility of execution of choice, the more freedom you gain, the less you will feel or think that restraint is due to outer demands, outer authority. Hence rebellion against restraint becomes superfluous. There is a great difference whether you exert restraint because of outer demands by the world or because you choose to out of your own free will. Paradoxical as this may seem, the more you willingly choose restraint, according to alert reasoning and constructive motivation, the freer you become. It is not -- as might be supposed -- true that the less self-restraint, the freer the person.

The more direct you are in the awareness of what you really feel, and can express it if you so choose, the more do you avoid detours and evasion. I might say that this directness of reaching the core of one's feelings or reactions, thereby understanding their true significance, is the art and the aim of this Pathwork. If your aim is finished perfection, then you still find yourself in perfectionism, thus hindering your progress. But if your aim becomes: "What is it I really feel at this moment?" then you have a realistic aim, leading to instant release, truth, harmony, and dynamic progress.

Again, a seeming contradiction: The more man goes to the spot of what happens to be true now, the more he grows into real perfection. The more he strains away from what he feels now, thinks now, of who he is now, in an attempt to be more than he happens to be in this instant, the less he grows toward this desired goal.

These words I have just expressed should also be used in daily meditation, because they are a key for all of you.

QUESTION: What about the reverse of what you were just saying: What about the person who is afraid, or too insecure to show righteous anger? Now, what is happening to love in this situation?

ANSWER: This is a very good question. Where there is fear of expressing a justified anger, to that degree there must be fear of loving. Behind both of them is confusion, misconception, illusion. It is these misinterpreted hurts and pains that cause the nucleus that I was talking about. This nucleus hinders and obstructs the real self, out of which flows love, genuine love as opposed to superimposed love, and the capacity to express healthy anger, as opposed to the twisted, tortured anger. When there is this insecurity, that makes a person too anxious to express justified anger, he is as yet incapable of feeling healthy anger. The justified issue induces conflicting feelings. Healthy anger makes a person stronger, twisted anger makes him weaker. Healthy love is all-embracing and enriches the person the more he gives out of himself. Sickly, distorted, false love impoverishes and breeds conflict between one's own self-interest and that of others. It comes from, and increases, duality: it is always the good versus the bad. Ungenuine love is always connected with self-pity, resentments, hostility, conflict. There is always the feeling of "I ought to love, therefore I think I love, yet I do not want to love because then I will be taken advantage of. Since I ought to and do not want to, I feel guilty, I am bad." Hence no healthy anger can exist. It is dissipated at the source, for the person doubts his right to feel anger, since he does not dare to love.

Although a lot of what I have said seems, and partly is, repetitious, it is not really so because these are immediate keys for every one of you, if you but choose to use them. If you continue to maintain the struggle, and seek the right struggle, you must experience the beauty of the universe, the truth of being, which knows no conflict; which combines love, loving, and receiving one's full share of happiness, rather than mutually excluding these two factors as seems inevitable when love is attempted by outer goodwill. But if you use the outer goodwill in order to recognize that behind the trying to love lies a nonlove, and that the nonlove is a result of fear and hurt and illusion, and then you find what these illusions are, you must finally come to the real love, the real self, the genuine expression of all you feel and are -- which will be good and right.

My dearest friends, be blessed, all of you. Find the way, step by step, into the realization of these words. Be in peace, be in God.

The Guide
by Eva Pierrakos
April 30, 1965

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