perceived it first as a vessel of some sort whose purpose T 2 B 62 T(85) 84
one step more, and every vestige of the fear of God T 24 C 9 T(844)663
And thus will all the vestiges of hell, the secret sins T 31 G 8 T(1071)885
us, to sweep away all vestiges of dreams and every thought G 1 A 8 G(3)
deciding AGAINST healing, and your veto of my will FOR you T 8 E 7 T(355)C 182
escaped from those he himself vetoed, while retaining those he voted T 3 G 28 T(166)165
believes that what his judgment vetoes does not exist. He evidently T 3 H 3 T(174)C 1
Urtext Volume VI: Song of Prayer
S 0 0 0 S(1)
not physically in your immediate vicinity. What you do not understand W 25 L 4 W(42)
which is regarded as particularly vicious. Oral fantasies are rather similarT 2 B 63 T(85) 84
people are apt to be vicious. Sacrificing others in any way T 3 C 15 T(136)135
afraid are apt to be vicious. If we were willing to T 3 G 27 T(166)165
by the ego, is particularly vicious. It is used, in fact T 5 H 10 T(261)C 88
sick god, self-created, self-sufficient, very vicious, and very vulnerable. TT 9 I 11 T(410)- 237
and starving, and made very vicious by their master, who allows T 19 F 4 T(712)536
be as hateful and as vicious as they may, they COULD T 27 I 10 T(965)791
self-defense. This becomes an increasingly vicious circle until he is willingW 22 L 1 W(37)
on Gods creation, weak, vicious, ugly and sinful, miserable and W 95 L 2 W(185)
cruel form to match the vicious wishes in which sin is W 101 L 4 W(203)
What could it be but vicious and afraid, fearful of shadows W 191 L 1 W(422)
is strife, you will react viciously because the idea of danger T 5 E 11 T(244)C 71
described as an expression of viciousness. We said before that those T 3 G 27 T(166)165
simultaneously exchange guilt for peace, viciousness for love, and pain forT 5 H 3 T(259)C 86
of suspiciousness at best, and viciousness at worst. That is its T 9 F 4 T(399)- 226
shift abruptly from suspiciousness to viciousness, because its uncertainty is T 9 F 6 T(399)- 226
ego vacillates between suspiciousness and viciousness. It remains suspicious as longT 9 G 2 T(401)228
of yourself. It shifts to viciousness whenever you will not tolerate T 9 G 2 T(401)228
also perceive yourself as a VICTIM OF SACRIFICE, JUSTIFIED in sacrificing T 15 K 5 T(598)- 425
laws of sin DEMAND a victim. WHO it may be makes T 25 I 3 T(891)710
give up. So is the victim seen as PARTLY you, with T 25 I 4 T(892)711
thus does he become your victim, NOT your brother, DIFFERENT from T 27 C 11 T(941)767
NOT himself. HE is the victim of this something else, a T 27 H 1 T(957)783
if he would be a victim of attack he did NOT T 27 H 4 T(958)784
make. Helpless he stands, a victim to a dream conceived and T 27 H 8 T(959)- 785
and who shall be the victim. In the dreams HE brings T 27 H 14 T(961)787
and attack are YOU the victim, in a dying body slain T 28 C 5 T(973)- 799
NO-ONE asked to be the victim and the sufferer. These are T 28 C 5 T(973)- 799
hands. As victim, he is suffering from its T 28 C 7 T(974)- 800
employed the body to be victim, or EFFECT, of what it T 28 C 11 T(975)- 801
but CANNOT feel itself as victim. It accepts no role, but T 28 G 1 T(985)811
31. I am not the victim of the world I see W 31 L 0 W(52)
effect. You are not the victim of the world you see W 32 L 1 W(53)
31) I am not the victim of the world I see W 57 L 1 W(104)
How can I be the victim of a world which can W 57 L 1 W(104)
to see it is the victim of itself. The bodys W 76 L 5 W(149)
of God as but a victim to attack by fantasies, by W 153 L 5 W(325)
his prey? Who could be victim? Who the murderer? And if W 260 W5 2 W(506)
ensuring their own inability to victimize themselves. Although this appears toT 3 C 23 T(137)136
is for. IT DOES NOT VICTIMIZE, because it has no will T 28 G 1 T(985)811
are innocent of this, and victimized despite your innocence? Whatever way T 26 K 4 T(932)758
be competitive. It CAN be victimized, but CANNOT feel itself as T 28 G 1 T(985)811
recognize the contradiction involved in victimizing others, they are less adeptT 3 C 23 T(137)136
welcome boon of death to victims who are little more than W 101 L 3 W(203)
NOTHING HAPPENS. There is no victor, and there is no victory T 23 B 7 T(823)642
and PROVE that he is victor over him. This is the T 29 H 3 T(1006)820
is strong and conquering, a victor over limitations which but grow W 92 L 6 W(178)
has shown that death is victor over life. The body is W 190 L 3 W(419)
be attacked? Who could be victor? Who could be his prey W 260 W5 2 W(506)
thinks it has become a victor over God Himself, and in W 330 W12 2 W(583)
has the power TO BE VICTORIOUS. Why else would you identify T 23 B 1 T(821)640
helpless. I see myself as victorious. I see myself as losing W 35 L 6 W(58)
in the extension of the victory, even to the final triumph T 16 F 5 T(617)444
s making over creation, the victory of lifelessness on life Itself T 19 J 6 T(723)547
Palm Sunday, the celebration of victory, and the ACCEPTANCE of the T 20 A 1 T(733) 557
started with the sign of victory, the promise of the Resurrection T 20 B 3 T(733) 557
never comes to rest in victory. And, as it runs, it T 21 H 5 T(789)610
is impossible unless belief in VICTORY is cherished. Conflict WITHIN you T 23 B 1 T(821)640
a war on God? Is victory CONCEIVABLE? And if it were T 23 B 2 T(821)640
it were, is this a victory that you would WANT? The T 23 B 2 T(821)640
YOUR death. Is this a VICTORY? The ego ALWAYS marches to T 23 B 2 T(821)640
with nothing, BEING nothing. The victory it seeks is meaningless as T 23 B 3 T(822)641
victor, and there is no victory. And truth stands radiant, APART T 23 B 7 T(823)642
specialness is triumph, and its victory IS his defeat and shame T 24 B 5 T(840)659
and death is seen as victory and triumph over eternity and T 25 I 3 T(891)710
gives itself an illusion of victory. Finding health a burden, it M 9 A 2 M(26)
a cruel death in seeming victory. It can be held at S 3 C 7 S(22)
OWN pleasure drives. This dehumanized view is the source of the T 1 B 41v T(48)48
translation of the Fall, a view emphasized by Mary Baker Eddy T 2 A 11 T(65)65
a reflection of a distorted view of sharing. I told you T 2 B 6 T(73)73
to emphasize discontent in his view of civilization. T 2 T 2 E 41 T(111)110
from an upside-down point of view, it certainly does appear AS T 3 C 2 T(132)131
is indeed a miracle, in view of how man perceives himself T 3 F 10 T(154)153
to introduce a less pessimistic view, but have looked in the T 3 F 14 T(155)154
sense more tenable than the view that they created themselves. At T 3 H 11 T(177)C 4
a particularly interesting idea, in view of the fact that nobody T 3 I 8 T(182)C 9
of his unheroic hero, a view of man which the ego T 4 A 8 T(187)?23
more capable of a long-range view, and that is why your T 4 C 9 T(200)C 27
the egos point of view, because it obscures the obvious T 8 H 4 T(370)C 197
know. From their point of view, IT IS NOT TRUE. Yet T 14 D 3 T(547)- 374
therefore not a point of view at all, but merely a T 14 D 3 T(547)- 374
was NOT a point of view, but rather, a CERTAINTY. Uncertainty T 14 D 3 T(547)- 374
relationship from the point of view of this new purpose, they T 17 F 6 T(647)474
useless FROM THIS POINT OF VIEW. The situation now HAS meaning T 17 G 4 T(652)479
it gives you a different view of it, when you return T 18 H 2 T(682)631a
elsewhere, should another point of view be GIVEN them. The miracles T 21 D 8 T(774)596
are. And each reflects a view of what the Father and T 25 H 7 T(888)707
this; you have a DIFFERENTIAL view of WHEN attack is justified T 26 K 1 T(931)757
yourself unfairly treated. In this view, you seek to find an T 26 K 4 T(932)758
space in which a DIFFERENT view, ANOTHER purpose, can be given T 27 B 10 T(937)763
TWO, there comes a NECESSARY view of function split BETWEEN the T 27 C 13 T(942)768
preserved intact, DESPITE your separated view of what your function IS T 27 C 15 T(942)768
answer from one point of view is NOT an answer in T 27 E 1 T(947)773
to restate its point of view. All questions asked within this T 27 E 3 T(947)773
minds, from SEPARATE points of view. UNITING with a brothers T 28 D 2 T(976)- 802
indeed a senseless point of view to hold responsible for sight T 28 G 2 T(985)811
this be explained by either view. The main advantage of the T 31 E 12 T(1058)872
they do not cloud your view of him. And all this T 31 G 5 T(1064)878
holds the mirror to another view of what HE is, and T 31 G 9 T(1065)879
the cause of reality. In view of its highly variable nature W 17 L 1 W(30)
today presents a very different view of yourself. By establishing your W 35 L 3 W(57)
as often as possible in view of the importance of today W 69 L 8 W(129)
s apparent reality makes this view of God quite convincing. In W 72 L 5 W(138)
not from the point of view of what you think, but W 93 L 3 W(180)
set is to reverse your view of giving, so you can W 105 L 3 W(210)
consistent from the point of view from which you see it W 130 L 6 W(267)
the truth. In such a view, forgiveness must be seen as W 134 L 1 W(281)
L 2. This twisted view of what forgiveness means is W 134 L 2 W(281)
no escape in such a view. It merely is a further W 134 L 5 W(282)
who are forgiven from the view their sins are real are W 134 L 5 W(282)
from a different point of view, so we can see a W 161 L 3 W(350)
no sin. And in this view are all your sins forgiven W 220 W1 1 W(462)
contradiction to its point of view. W 220 W1 4 W 220 W1 3 W(462)
is best for them in view of their level of understanding M 3 A 1 M(4)
from a practical point of view he cannot meet everyone, nor M 4 A 1 M(6)
a process that changes the view of the self. At best P 3 A 1 P(3)
as the result of a view of the self as weak P 3 E 6 P(10)
from this omniscient point of view would such a role be P 3 H 5 P(17)
4 C 7. This view of payment may well seem P 4 C 7 P(26)
has occurred in such a view of what is merely opening S 3 C S(22)