BI TWENTY EIGHT CHRONIC DEPRESSION

THE PROCESS OMEGA CHURCH OF THE FINAL JUDGEMENT Wedesday 6 January 1971

Brethren, As it is,

1. 1 It’s easy to say: ‘This is what to do when negativity strikes’, ‘This is what action to take when things seem to go wrong’, ‘This is the answer to failure’, ‘This is the way to prevent conflict’, ‘This is how to rise above a sense of loss’. But there is one kind of problem, one kind of negativity, one kind of failure, which by its very nature precludes any positive response to such advice. It is proof against advice, encouragement and information - any contact, for that matter, on a conscious level.

2 The problem is ‘chronic depression’.

3 Current depression, which is brought about by creating a particular situation that is destructive towards self, can be eliminated by uncreating that situation, or by rising above its inflictions or deprivations. Current depression is itself supercial and tangible, being related directly to superŪcial and tangible events. The basic need to experience it may be fundamental, but the experience itself has an immediate superŪcial cause.

4 Chronic depression is something entirely different. We may TRY to relate it to particular events and circumstances, but we find that uncreating those events and clrcumstances produces no change. Rising above them also produces no change. Because not only the basic causes, but even the immediate causes, are not without but within.

5 Chronic depression, for those who suffer from it - and human beings are finding it more and more prevalent amongst them - sits inexorably and with a crushing weight upon their vitality, their incentive, their will-power, their energy, their drive, their purpose and their life force. All intensity deserts them, except the intensity of tneir depressive state, which is an exclusively dragging-down force. They become will-less, energy-less, purpose- less, and life-less. They are in a state of conscious death. The body is alive, the mind is alive, but the spirit seems to be dead.

6 So whatever advice they may be given, however valid and effective; whatever solutions they may have to the problem, it makes no difference, because they have no incentive to put them into effect. They beg the question. Because the question is: ‘What for?’

2. 1 In order to put a solution into operation, we must have some sense of purpose in doing so, some kind of emotional drive, some kind of incentive which gives us the mental and physical energy, the motive power, to make the necessary moves. This must be there, even if the requirement is slmply to look at something, to become aware of something, to order our outer consciousness in such a way as to view a particular significant reality. Even that takes incentive, especially if it’s a none too pleasant reality, such a something not very nice about ourselves.

2 To every problem, there is always a solution - UNLESS PART OF THE PROBLEM IS A LACK OF THE NECESSARY MOTIVE POWER TO PUT THE SOLUTION INTO EFFECT.

3 If we wish to receive, we must give. That is a solution.

4 If we wish to be free of evil, we must bring out the evil in our- selves and examine it and finally accept it. That is a solution.

5 If we wish to overcome our fear of something, we must allow it in, instead of running away from it. That is a solution.

6 If we wish to be positive, we must accept and then rise above the negative aspects of a situation. That is a solution.

7 If we wish to rise above the negative aspects of a situation, we must discover the basic validity of that situation. That is a solution.

8 If we wish to resolve our conflicts with one another, we must take responsibility for our dissatisfactions, instead of blaming them on one another. That is a solution.

9 If we wish to be loved, we must love. If we wish to be happy, we must help others to be happy. If we wish to be validated, we must validate. If we desire security, we must give security. If we seek response, we must respond. If we desire satisfaction, we must give satisfaction.

10 All solutions. All valid and effective - as solutions. They work. But if we have no impetus to put such solutions into effect, they are meaningless.

11 If we have no real desire to receive, why should we trouble to give? If we feel no inclinations to free ourselves of evil, why should we suffer the discomfort of bringing out the evil in our- selves and examining it? If we are resigned to living with our fear of something - as long as it does not come too close - and have no incentive overcome it, why shoud we intensify it and give ourselves even greater agony by LETTING it come close? If we have no wish to be positive, why should we make the effort to rise above the negative aspects of a situation? And if we have no urge to rise above the negative aspects, what will inspire us to look for the basic validity? If we do not much care whether we live in conflict or harmony with those around us, as long as we have as little contact with them as possible, why should we push ourselves into taking responsibility? And if we are fairly indifferent to love, happiness, validation, security, response and satisfaction, why should we bother to give these things to others?

12 And even if we do, to some extent, desire these things, what if we lack the necessary impetus, the necessary urge to do what is required to attain them? Its no good someone telling us the direction in which to go, if we have no motive power to go there.

13 Disbelief in the effectiveness of the solutions is a different problem altogether, and not what we are concerned with here. Here the problem is not that we are outwardly sceptical of the validity of the advice; it’s that we cannot bring ourselves to care enough for the results of following it, for the outcome of putting the solutions into operation - and not because we are above caring, but because we are beneath it. Or if we do care, it is such limp, inactive, negative caring, that despite a knowledge in the outer consciousness that the solutions will give us what we want, we still lack the will-power and the urgency to take the necessary steps.

14 Without drive, without energy, without a sense of urgency, without desire, we cannot care enough to take the most valuable advice in the world, however clearly we may consciously recognise and agree with its validity.

15 So there is no workable solution to the problem of chronic depression - at least none in the form that we know solutions in The Process, none that require drive and incentive to put them into operation, which is a major part of what gives them their validity.

16 There are solutions which require no such drive; medical drugs for example. They demand no effort of the will whatever. Quite the reverse; once they have been taken, it is often will-power which is needed to STOP taking them in steadily increasing quantities. And besides, they only wash away the superficial symptoms and effects for a brief space of time. Then the depression returns, well fortiŪed by its period in hibernation.

17 And just as the energy and will-power required to put basic solu- tions into operation contribute greatly to their validity, so the lack of requirement of either energy or will-power for putting superŪcial solutions into effect, on its own goes a long way to precluding THEIR validity. Even if they did NOT undermine our physical health, medical drugs of this kind could give us no real relief from depression. Because they PANDER to our lack of in- centive ad debilitation, which is scarcely calculated to change it. They are part of a push-button world of swift and effortless solutions to all problems; a world which rewards indolence and thereby propagates it; a world which eliminates, as far as it can, all spiritual and physical challenge, and thereby fosters a state of listless apathy, in both directions.

3. 1 So, basic solutions to chronic depression are useless, because the problem itself precludes their use. And superficial solutions are useless, primarily because they pander to the problem and thereby aggravate it. (No one is more chronically depressed than the person who has tried, or is trying, to drive away his depression with pills or injections.)

2 Solutions therefore are ‘out’. Something else is required. But that beqs the question, because it implies the need for a NEW solution!

3 Even awareness, which is the key factor in all basic solutions, is useless. Because to be effective, knowledge must be absorbed. And this requires work; mental work, spiritual work; opening up the mind to draw the knowledge into the soul, where it can meet and reactivate the innate knowledge which the soul contains - or rather channels - and transform it into a conscious intuitive reality; something we FEEL as well as something we know; something which inspires us as well as something which simply informs us. But if our instinctive attitude to knowledge, whether it’s the basic nature and significance of a specific situation, or whether it’s an aspect of a universal truth, is ‘So what?’ or ‘Who cares?’ - regardless of any facades of virtuous acceptance! - then where is the incentive to receive that knowledge, so that it moves and evolves from being an intellectual reality to becoming a deeply felt intuitive reality? Not there. So the knowledge remains on the surface; powerless, unusable, wasted. It is dismissed even from the outer consciousness, because there is no desire to take it in, and feed it, through the inner consciousness - cir- cumventing any negative compulsive agreements which might reject it - to the soul, where it would take root and produce a change for the better.

4 No. There is no way of solving the problem of chronic depression.

5 When we have drive, interest, incentive, will-power, vitality, a sense of purpose, desire and ambition, all conscious and all strongly felt, then there are things we can do, moves we can make.

6 We can learn the laws of the Universe, and make efforts to live by them for our own and one another!s benefit. We can fail, and then try again, or take a new Iine of approach. We can fall down and rise again. We can go wrong by our own standards, and then set ourselves right again. We have not only a KNOWLEDGE of our own choice and responsibility, but a SENSE of it as well; a FEELING of it. And we have a desire and a need to create effects as well as receiving them, to mould our own fate, to arrange and then change our own circumstances. The drive from within mani- fests without.

7 But when there is little or no drive from within; when we have no interest, no lncentive, no willpower, no vitality, no sense of purpose, no desire or ambition in the outer consciousness, then whether or not there are things we can do and moves we can make, is irrelevant. We lack the motive power to do any meaningful things or make any meaningful moves. We want only to slide into the decline of least resistance and least suffering. We have pain of a kind, perhaps, but we lack the necessary sense of urgency which could drive us towards a valid elimination of that pain. We wish the pain would go away - we care that much at least - but we lack the mental, physical and spiritual energy re- quired to put a valid and lasting solution to its removal into operation.

8 We may have learned the solutions in the past with our outer consciousness. We may know all the answers th our thoughts. We may be convinced from previous experience of their validity. But we say to ourselves: ‘I know what SHOULD do, but I have not the slightest inclination to do it!’ We have no WISH to come UP out of our suffering. Instead we choose to slide down underneath it.

9 ‘Down’ instead of ‘up’; a wish to escape, but to go under instead of over, beneath instead of above; not because beneath is necessar- ily preferable to above - there are moments when we would dearly love to be ‘above it all’ - but we simply do not have the necessary drive, energy, will-power, incentive, vitality, impetus, dynamism or inspiration to get us there.

10 At the very bottom of this pattern, we actually want to die - or rather to be dead, without the trouble or the possible pain of making the transition. And despite the trouble and the pain, some of us do just that, frequently with an overdose of the thing that was originally prescribed for us as a solution to the symp- toms of our chronic depression - to counteract what the experts may have diagnosed as no more than a ‘chemical imbalance’.

4. 1 Down instead of up. Down into death as opposed to up into life. A definite pattern emerges. Two alternative ways out; but only one is currently available. due to a lack of some kind of power; the power required to put a life-orientated solution to a problem into effect.

2 What kind of power?

3 A power from within; an emotional power; an urgency. What else could it be but the power of the soul? The basic primeval spiritual drive; the soul energy; the fundamental motive force; the will to live, to exist, to survive; the spark of intensity; the creative principle; the core of life; the pure energy contained within the soul.

4 The choice is up or down; but without the power of the soul to counteract the inexorable force of gravity, there is no choice, only one way; down.

5 Is it the triumph of the lower aspect of Satan? Has the body succeeded in negating the soul? Or is it the triumph of the higher aspect? Has the soul perhaps succeeded in rejecting the body?

6 It’s both. What matters is not that one has triumphed over the other, but that Satan Himself has triumphed - AS THE SEPARATOR.

7 The soul no longer drives the body, which now exists almost en- tirely on stored up mental and physical energy to keep itself materially alive - for a while. To all intents and purposes - literally - it is soulless; not because the soul is absent - it is very much there, trapped securely within the conŪnes of the body - but because the power of the soul is not being channelled through the body or the outer consciousness. It is dormant, gaz- ing blankly and ineffectually through the eyes.

8 The separation is almost complete.

9 The person in a state of chronic depression has sunk below the conflicts of the mind. He still feels their effects - though with decreasing intensity as he sinks deeper into apathy and closer to actual death - but he no longer has a direct control of them. The motive power, the vitality, needed to exert such control, is damned up inside him, unable or unwilling to manifest.

10 And so often, this particular triumph of the Adversary, Iike those of physical excess and degradation, are preceded by a Luciferian trap.

11 The Luciferian propensity for comfort and luxury, for self-indulg- ence and self-gratification, can lead the unwary swiftly and easily into Satanic self-destruction through excess and over- indulgence. But just as swiftly and just as easily, the Luciferian love of carefree ease and unburdened tranquility, can carry the unwary down a slippery slope of indolence, listlessness, purposelessness and futility; into a state of chronic depression.

12 Just as the person who does no physical work, eventually loses his physical strength, so the person who does no spiritual work eventually loses his spiritual strength. We can lose our spiritual vitality through an excess of moral and spiritual ease, as easily as we can lose our physical vitality through an excess of physical ease. Burdens of both kinds are great strengtheners, and lack of them, without a sharp and penetrating awareness, can be equally very weakening.

13 And each fosters and propagates the other. Physical indolence and spiritual indolence, both negations of the power of the soul, manifesting either through the body or the outer consciousness, tend to encourage one another, so that physical debility begets spiritual apathy, and spiritual apathy gives birth to physical debility. A dwindling spiral of exhaustion and futility, which fast enters the realms of chronic depression.

5. 1 Chronic depression is taking over larger and larger numbers of human beings as the End approaches. And the Luciferian trap of ease and indolence is by no means the only cause. A very funda- mental pattern is being enacted, whereby even a person who exerts himself, feeds his incentive with continual ambition and purpose, can meet with so much failure and obstruction in every direction, that futility sets in despite his initial enthusiasm. Dis- illusionment plays a major role in the draining of physical and spiritual energy, and the chronic depression which follows it.

2 And disillusionment can take many forms. There is the person who tries and fails, tries again and fails again, tries yet again and fails yet again, changes direction and still fails, changes direction again and goes on failing, until eventually he gives up in despair. But equally there is the person who succeeds at what he is trying to achieve and Ūnds no true satisfaction, moves on to other conquests and still Ūnds no sense of fulŪlment, succeeds and succeeds and succeeds, and remains dissatisŪed, frustrated, and unfulŪlled, until eventually he loses both his faith in success and his drive towards success. And there is the person who, whether or not he succeeds or fails, becomes more and more conscious that the pureIy human and material ends which he is pursuing, are empty and worthless, regardless of the outcome; but because he does not understand why this is so; because all he feels is a qrowing sense of dissatisfaction with everything he does, because he can see no alternative beyond the aims and ambi- tions which the world around him offers so plentifully, he also sinks into despair and thence into apathy.

3 Some human beings can carry their material and social substitute ambitions right through failure or success, or both, into old age, before any real sense of meaningless futility hits them hard enough to make them want to abandon those substitutes; and by then it’s too late. But there are those who meet the futility rela- tively early in the game, but cannot see beyond it or do not believe there IS anything beyond it, and therefore slide into a state of chronic depression instead.

4 Even if we ourselves do not seem to manifest this problem, others do. It exists outside of us, therefore somewhere it exists inside of us. It belongs to us. It is our problem.

5 But its a problem with no valid solution; at least none in terms of action on the part of whoever is outwardly manifesting the problem. We are dealing, to all intents and purposes, with corpses. And corpses, by deŪnition, can take no action of their own volition. First they must be given life; THEN they can act.

6 You can tell a corpse to give in order to receive, to recognise his power of choice, to become aware of his responsibilities, to acknowledge the presence of evil within himself, to own the burdens of those around him, and to tackle what he is afraid to tackle, all in order to break the cycle of blame and demand in which he is trapped. But the respose is nil. Even if the corpse can hear what you say to him, even if he believes that what you say is valid, he has no impetus to make him comply with it.

7 Now if you first GIVE him the impetus - or more accurately RELEASE IT WITHIN HIM; if you GIVE him the drive and the energy and the motive power - the life force - THEN he can, and will, do what you urge him to do.

8 Validation is life. Validate something and you give it life, or rather you free the life force within it, or, even more accurately, you give it the openess and freedom to channel its own aspect of the Universal Life Force. But whatever the mechanics, validation is life; and with life comes a sense of worthwhileness, meaning and purpose; and with that comes incentive, energy, will-power, drive and impetus.

9 This is the basis of healing. And the ultimate healing is raising from death. All healing is raising to life from some degree or aspect of death; whether spiritual or physical makes no difference as each brings about the other.

10 Although a person who is manifesting spiritual death, in the form of chronic depression, can himself be expected to take no meaning- ful or purposeful action, because his state precludes all incentive to do so; yet WE can take meaningful or purposeful action in relation to him. Whether our action will be effective depends on the basic requirements of the Game and his part in it, but because we have impetus, we can act, with faith in the validity of the outcome, whatever that outcome may be. We can validate.

11 But validation is all too often mistakenly interpreted as meaning being nice, kind, friendly, cosiderate, admiring, loving, appreciative or in some way positively disposed towards someone. It is not. It is being aware of him. These positive attitudes may be one end product - on our side - of validation, but they themselves are not the components of validation.

12 We give life to things, not simply by our approval of them, but by our AWARENESS of them, by our knowledge and understanding of what they are.

13 GOD gives life to all existence, not by an exclusively benevolent and approving attitude to it, but by a complete and deeply pene- trating awareness of it.

14 We die spiritually when we feel that nothing and no one is truly aware of our spiritual existence. And when we are alienated from GOD - despite our conscious belief in Him and His omnipotence - we exist solely for one another, and we cease to exist to the extent that we feel that others cease to be aware of us.

15 So to bring a corpse to life, we must penetrate beyond the facade of functionless meaningless death; we must look behind the apparency of soulless inertia, and become aware of the existence within, not only the positive aspects but the negative as well.

16 Those who carry the burden of spiritual death, who manifest out- wardly the inertia of apathy, can be expected to do nothing of their own volition, because volition is their main deŪciency. They must wait for the Grace of GOD to be channelled in their favour, by those who carry the power of life and thereby the gift of validation. They must wait to be RECOGNISED, to be KNOWN througn and through, to be UNDERSTOOD. When that happens, life returns to them, and they have the impetus to act of their own volition. Then they can use what they know themselves to further their progress.

17 It is hard not to advise, even for this state of waiting in which apparently no action at all is required. Because there is waiting in peace and their is waiting in pain.

18 If waiting is accompanied by blaming and demanding, then pain is inevitable. If we demand the healing Grace of GOD and blame GOD, or those around us, as long as it does not come to us, we simply add to our suffering. But blame and demand are states of mind, and if we are subject to them and have no incentive to take the necessary steps to become free of them, what good is such advice to us?

19 So ‘waiting’ is all that can validly be said; waiting in pain or waiting in peace, each according to the burden he has to carry; waiting for the Spirit of Christ to bring the gift of life.

6. 1 Usually, when human beings feel the power of life slipping away from them, when they feel the urgency to fulŪl themselves fadlng, they seize on the next substitute to hand, in order to try to fill the growing emptiness. The world is so full of usable substitutes, that, to begin with at least, most people Ūnd it easy. There are innumerable candles in Hell, all ready to hand. So the darkness of emptiness is pushed aside.

2 But candles burn out - or are blown out. Either way they have no permanence or reliability. The substitutes which human beings use to Ūll the emptiness of their GODforsaken lives, give no lasting satisfaction. They also burn out, or are blown out. But there are always replacements, if we choose to grasp them, and if we have not lost all faith and therefore interest in them.

3 When we HAVE lost interest, or when for any other reason we are unwilling or unable to grasp another substitute - another straw to keep us afloat - then we face the darkness, the emptiness, of spirtual death. We face the futility of our existence, the pointlessness of our lives as human beings, the meaninglessness of all our human activities,

4 Then, unless we have a degree of awareness which is rare amongst human beings, we sink from that point into a state of chronic depression; a mire of listless, purposeless, directionless lethargy. It’s no use telling us what to do about this state; our impetus has gone, so we have no energy to do it, no spirit to drag our- selves out of the mire, none even to make the mire as painless for ourselves as possible whilst we wait. We are spiritually paralysed.

5 If we can wait in the darkness without shame, without regret, with- out fear, without blame, without demand, and yet without complacence, there is peace for us. But if even within the limits of our help- lessness, we insist on struggling to recapture some vestige of will which is simply not there, some echo of a motive force which is no longer with us, and if we blame ourselves and others for our state, and demand of ourselves and others that our state immediately changes, and feel shame and regret that it does not change, and fear that it will not change, then there is pain for us.

6 But either way it’s still a matter of waiting; calm and expectant or in agonised despair, ultimately it makes no difference. Every karma is different, but every salvation is the same.

7 And in its own time and according to its own pattern, the Spirit of Christ is given to us, through validation - which is true awareness of the nature and purpose of our existence.

8 Through spiritual death we open ourselves to the miracle of spiritual rebirth.

7. 1 Even those of us who do not know and have never known the bleak and barren desert of chronic depression, even those of us who have not experienced spiritual death in ALL directions, have at least one area in which it manifests.

2 Some of us are dead in almost every area, with barely sufŪcient incentive to keep the body alive and the mind within the bounds of some kind of sanity. Almost nothing at all is worthwhile, except hanging on, and occasionally listessly clutching at another straw. That is chronic depression.

3 But some of us manifest considerable incentive in one direction and absolutely none in another. There are things which we very much want to do, things which we grasp for, things which we pursue, things which we desire, things which we are prepared to work towards achieving and attaining. On the other hand there are other things which we know with our outer consciousness that we SHOULD do, or which we would like to be able to do, or which we wish we had done, but we have no incentive at all to do them, no urge to do them, no desire to do them - or at least none strong enough to overcome the opposing reluctance to do them, or fear of doing them, or scepticism about our ability to do them effectively or at all, or discomfort associated with them, or whatever else urges us NOT to do them. We lack the motive power on the posi- tive side of the issue, even to begin to outweigh the inertia on the negative side.

4 So all of US lack soul power in one direction at least; some of us in several directions, some of us in many directions, some of us in almost all directions.

5 And for Processeans the situation is usually far more starkly real than for non-Processeans. Because for Processeans there are few if any substitutes left to Ūll the gaps. We are too conscious of the nature of most of those ßickering candles to be deceived by their alluring lights. So whereas the average human being, when one candle goes out, shrugs and seizes another, the Processean who feels his incentive dwindling, lives in what, by his standards, is a comparative desert of darkness. It equips him superbly for the End, when ALL the candles have gone out, but it can be bleak and often extremely painful in the moment.

6 But just as all of us must wait in the darkness of the world of men, for the time of the End when the Spirit of Christ will FULLY manifest and illuminate that world, so each of us must wait in his particular areas of darkness, fulŪlling his personal and individual karma, for the moment when his expiation is complete, and the Splrit of Christ gives him the gift of True Ught.

7 THERE IS NOTHING WE CAN DO TO FORCE THAT ISSUE - except to light another candle to substitute for Christ, and thereby force the True Light farther away instead of closer.

8 The Void is a terrifying concept. But only the void is open to the Spirit of Christ. When it is Ūlled with substitutes for that life force, it ceases to be the Void, but also it ceases to be open to that life force.

9 This is what Christ meant when He prophesied: “Blessed are the poor in spirit; for theirs is the kingdom of heaven”

10 If the Spirit of Christ is not alive within us, we can only wait. If we try to manufacture or introduce a substitute motive force to Ūll the emptiness, we are simply lighting candles in Hell, and thereby perpetuating for a little longer our blindness to the True Light, which IS the Spirit of Christ, and postponing its re- birth within ourselves.

11 But make no mistake, even that we cannot do or not do of our own free will, once the state of spiritual death has been entered. Our need to substitute is too devious and too inexorable to be opposed successfully without at least a little will power! And if you are wondering how it is that we WANT to Ūnd a substitute if we have no desires or urges or incentives, you do not know the stubborn persistence of the human mind.

12 To remain alive at all requires SOME degree of vitality, some spark of energy that keeps us in contact with our human bodies. So even in a state of complete apathy we have a need. We can Ūnd no desire in ourselves for any kind of movement, activity, involvement or responsibility, how easily and inconspicuously we can replace that deŪciency with a need for the very opposite of all of those!

13 So even in the throes of chronic depression, we still unwittingly substitute for our lack of impetus, on the very lowest level of all. We make a ‘candle’ out of lack of impetus itself! Our aim is a conscious human existence as devoid of movement, activity, involvement, commitment and responsibility, as possible; a deŪnite line to follow; the line of least resistance.

14 With this particular candle, even our depression itself becomes an aim. We embrace it. We wallow in it. We pursue stagnation - if it is possible to imaqine such a paradox. Even in our state of nothingness we manage to make something out of the nothingness itself. Purposelessness becomes our purpose, functionlessness our function, aimlessness our aim.

15 And such wallowing is NOT synonymous with acceptance. Acceptance of the Void entails allowing it to exist as an absence, not making it into an active presence! Which is one reason why the person who suffers from chronic depression is not at once ŪlIed with the Spirit of Christ. He has made the depression itself a sub- stitute to Ūll the very emptiness which caused it!

16 So just in case we thought that perhaps after all there was a solution, through acceptance of the emptiness, and acknowledge- ment of the Void, our irresistible need to fill gaps with SOMETHING, even if that something happens to be ‘nothing’, soon puts paid to that as a possible way out.

8. 1 Are we convinced yet, that all we can do is wait? We ourselves cannot blow all the candles out. There will always be some re- maining; as long as we are humanly alive - in other words dying - and the world is humanly alive - also dying. For even if we can eliminate every substitute except a lethargic need for in- activity, we are not equipped to eliminate that without replacing it with something else.

2 But the time invariably comes, in every negative situation, when the darkness is complete. And at that moment the True Light is seen and known and felt by those who are prepared for its coming.

3 The moment of death IS the moment of rebirth. The pain is in spiritual dying, which is human living, not in spirtual death which is spiritual rebirth. And although we can die at will, either accepting it, or rejecting it and pretending it is not so, we cannot be dead at will. Because that is when we come alive. And that time is not for us to determine.

4 Meanwhile we are subject to the gap between what we know and what we feel.

5 We know that if we desire freedom from negative effects we must behave in a particular way, yet all too often we nave no feeling urging us towards doing so. When we have, that we count as a blessing. But so often our instincts and urges and drives and incentives are in quite the reverse direction of what we know in- tellectually will be beneŪcial to ourselves in the widest sense. And some of us in all areas, and all of us in some areas are also subject to a complete ABSENCE of instincts, urges, drives and in- centives in directions that we know - aqain intellectually - to be worthwhile, productive and beneŪcial. The outward manifestation - the conscious knowledge, the intellectual under- standing - is there; but the inward counterpart - the inspiration, the emotional driving force, the soul power - is missing.

6 Hypocrisy is the greatest human tragedy of all. And it stems from just this pattern.

7 We know what is right. We can say what is right. We can preach and teach what is right. But because we lack impetus, we cannot ourselves DO what is right. Which makes us hypocrites.

8 The proverbial Pharisees, for example, could teach the Law with great accuracy and precision. They understood it intellectually. They believed in it. They knew it was right. But because they had not the Spirit of Christ alive within them, they could not follow it themselves.

9 Do you wonder sometimes, why despite your Ūrm belief in all the knowledge which The Process has taught you, despite the inexorable logic of it, the undeniable truth of it, and your consequent un- questioning acceptance of it, you are sometimes so lacking in incentive to put every word of it into practice every minute of the day? Do you wonder why belief is not always enough; why understanding is not always enough; why conviction is not always enough; why even visible proof is not always enough? Do you wonder why, in spite of the presence of all of these, a spark of emotional urgency is still at times missing?

10 Every Christian, every churchman, every religious being in the world has an aspect of this problem. It is because the soul power is not there!

11 The soul is there, alive and well - obscured by the conßicts of the mind, but there. The two aspects of Satan are very much present; the soul on the inside, Ūghting to break free, the body on the outside, demanding satisfaction and no responsibility. But there is no contact between them; no union.

12 There is conflict, but a conflict of tension - pulling apart - rather than a conflict of compression - pressing together. They are struggling, not so much against one another, as to break away from one another.

13 Lack of soul power is not, as we might imagine, the absence of one aspect of Satan. That would be lack of soul. It is lack of positive contact between both aspects of Satan.

14 Soul power manifests when soul and body come together in union, when the soul works THROUGH the body instead of disowning it, and when the body CHANNELS the soul instead of blocking it out.

15 When that happens, all who inhabit human bodies manifest the urges of the soul within those bodies. They begin to desire according to the dictates of the soul. The soul provides them directly with drive and impetus, incentive and urgency, vitality and will power, in tune with what they know to be right. They WANT to do what they know that they must do for their own fulfilment, and they want it with enough urgency and intensity to overcome, with- out difficulty, any resistance or opposition, either from outside themselves or within themselves. The gap between knowing and feeling is closed. That is soul power.

16 And that union of soul and body can be brougnt about only by the presence of the Spirit of Christ alive within us. Because the Spirit of Christ is the Spirit of Unity.

17 The awareness of a fundamental unity preserves - and for that matter creates - harmony in a duality. Satan Himself represents a duality; the duality of soul and body. Only the presence of the Spirit of Christ, which brings with it the awareness of the fundamental unity of soul and body can create and preserve harmony In that particular duality.

8. 1 Are we convinced yet, that all we can do is wait? We ourselves cannot blow all the candles out. There will always be some re- maining, as long as we are humanly alive - in other words dying - and the world is humanly alive - also dying. For even if we can eliminate every substitute except a lethargic need for in- activity, we are not equipped to eliminate that without replacing it with something else.

2 But the time invariably comes, in every negative situation, when the darkness is complete. And at that moment the True Light is seen and known and felt by those who are prepared for its coming.

3 The moment of death IS the moment of rebirth. The pain is in spiritual dying, which is human living, not in spiritual death which is spiritual rebirth. And although we can die at will, either accepting it, or rejecting it and pretending it is not so, we cannot be dead at will. Because that is when we come alive. And that time is not for us to determine.

4 Meanwhile we are subject to the gap between what we know and what we feel.

5 We know that if we desire freedom from negative effects we must behave in a particular way, yet all too often we have no feeling urging us towards doing so. When we have, that we count as a blessing. But so often our instincts and urges and drives and incentives are in quite the reverse direction of what we know in- tellectually will be beneficial to ourselves in the widest sense. And some of us in all areas, and all of us in some areas are also subject to a complete ABSENCE of instincts, urges, drives and in- centives in directions that we know - again intellectually - to be worthwhile, productive and beneficial. The outward manifestation - the conscious knowledge, the intellectual under- standing - is there; but the inward counterpart - the inspiration, the emotional driving force, the soul power - is missing.

6 Hypocrisy is the greatest human tragedy of all. And it stems from just this pattern.

7 We know what is right. We can say what is right. We can preach and teach what is right. But because we lack impetus, we cannot ourselves DO what is right. Which makes us hypocrites.

8 The proverbial Pharisees, for example, could teach the Law with great accuracy and precision. They understood it intellectually. They believed in it. They knew it was right. But because they had not the Spirit of Christ alive within them, they could not follow it themselves.

9 Do you wonder sometimes, why despite your firm belief in all the knowledge which The Process has taught you, despite the inexorable logic of it, the undeniable truth of it, and your consequent un- questioning acceptance of it, you are sometimes so lacking in incentive to put every word of it into practice every minute of the day? Do you wonder why belief is not always enough; why understanding is not always enough; why conviction is not always enough; why even visible proof is not always enough? Do you wonder why, in spite of the presence of all of these, a spark of emotional urgency is still at times missing?

10 Every Christian, every churchman, every religious being in the world has an aspect of this problem. It is because the soul power is not there!

11 The soul is there, alive and well - obscured by the conflicts of the mind, but there. The two aspects of Satan are very much present; the soul on the inside, fighting to break free, the body on the outside, demanding satisfaction and no responsibility. But there is no contact between them; no union.

12 There is conflict, but a conflict of tension - pulling apart - rather than a conflict of compression - pressing together. They are struggling, not so much against one another, as to break away from one another.

13 Lack of soul power is not, as we might imagine, the absence of one aspect of Satan. That would be lack of soul. It is lack of positive contact between both aspects of Satan.

14 Soul power manifests when soul and body come together in union, when the soul works THROUGH the body instead of disowning it, and when the body CHANNELS the soul instead of blocking it out.

15 When that happens, all who inhabit human bodies manifest the urges of the soul within those bodies. They begin to desire according to the dictates of the soul. The soul provides them directly with drive and impetus, incentive and urgency, vitality and will power, in tune with what they know to be right. They WANT to do what they know that they must do for their own fulfilment, and they want it with enough urgency and intensity to overcome, with- out difficulty, any resistance or opposition, either from outside themselves or within themselves. The gap between knowing and feeling is closed. That is soul power.

16 And that union of soul and body can be brought about only by the presence of the Spirit of Christ alive within us. Because the Spirit of Christ is the Spirit of Unity.

17 The awareness of a fundamental unity preserves - and for that matter creates - harmony in a duality. Satan Himself represents a duality; the duality of soul and body. Only the presence of the Spirit of Christ, which brings with it the awareness of the fundamental unity of soul and body, can create and preserve harmony in that particular duality.

18 Without the Spirit of Christ, Satan is the Separator. He represents the separation and alienation of soul and body; the spiritual world in conflict with the physical world; man's inner self in conflict with man's outer self.

19 Whilst Satan separates these two extremes of Himself within us and within the world, there can be no true manifestation of soul power; echoes, harmonics, refiections, anticipations, and memories, but no true manifestation.

20 In its extremity within an individual human being, this means a complete lack of both spiritual and physical vitality. For simultaneously, the soul denies the body the energy it needs to live actively according to its physical potential, and the body denies the soul the use of itself as a vehicle through which to manifest according to its spiritual potential.

21 Each part is vital to the other, and whilst they are at odds neither can realise more than a small fraction of its capabilities. The soul is the dominant element, the part which contains the energy and the motive power, but without a free and willing vehicle through which to manifest itself, its power is useless; like a brain without a body, a general without an army, a ruler without a nation. The body is the immediate concrete presence, the outward manifestation, but without a direct source of energy to motivate it, both physically and emotionally, its concrete presence is equally useless; like a city without people, a vehicle with no driver, a tribe with no leader.

22 But with the Spirit of Christ, the awareness of unity creates a state of union. And soul power flows through the body.

23 The Spirit of Christ is not Itself the motive force. It is the Key to the realisation of the motive force. The force itself belongs to the soul, and therefore to Satan; but it will not manifest outwardly, through the body and through the emotions in the outer consciousness, until the Spirit of Christ has brought soul and body together in union and harmony with one another.

9. 1 Again we find ourselves dependent for our own fulfilment upon the Unity of Christ and Satan.

2 Believe in that concept. Pray for that concept. Recognise that there can be no fulfilment, no true satisfaction, until that concept becomes a reality. There can be steps towards fulfilment, harmonics of fulfi1ment - the New Game is a major one of these - but no ultimate fulfilment.

3 When Christ and Satan come together, then the two halves of Satan must also come together. Resolution of conflict begets resolu- tion of conflict. Release of tension begets release of tension.

4 Fulfilment is a chain reaction. Just as blame begets blame, hostility begets hostility, hatred begets hatred, conflict begets conflict, and separation begets seperation; so harmony begets harmony, love begets love, union begets union, and unity begets unity.

5 So every resolution of conflict, however small and apparently insignificant, contributes to the final resolution of the Ultimate Conflict - which is all that matters; bringing together that which has been separated.

6 This is the triumph of love over fear; because it is the triumph of union over separation.

7 We unite through the power of love; we separate through the power of fear. Love attracts; fear repels. Love draws us in; fear holds us out.

8 But these themselves are opposites which must be reconciled; which means an awareness of THEIR fundamental unity. Even love and fear can work in harmony, if we have that awareness, if we see them not only as two separate entities at opposite ends of the universe, but also as two balanced halves of one fundamental driving force - which they are.

9 For example, there is love of GOD and there is fear of GOD. And there is love of humanity and there is fear of humanity. And, perhaps paradoxically but nevertheless unequivocally, in a human context, the love of one goes hand in hand, not with the love of the other, but with the fear of the same one. The human being who loves GOD also fears GOD, not in contrast or opposition to the love, but as part of it. Whilst the human being who loves humanity also fears humanity as part of THAT love. The conflict here is not between love and fear, but between love and fear of GOD and love and fear of humanity.

10 (Outside of a human context, above the conflicts of the human mind, love of GOD and love of humanity are themselves reconcilable. because then we are speaking of pure love, which is free from fear, rather than the love which is polarised with fear. This is what is meant by the triumph of love over fear.)

11 But within the context of the human game, love and fear of GOD are together, one unit, in opposition to love and fear of humanity.

12 If we love GOD, then we desire GOD's approval; therefore we fear His disapproval. (Any fear of humanity which we may have on this account, is specifically a fear of GOD's use of humanity as a test for ourselves.)

13 That is what is meant by 'Fear of GOD is the beginning of wisdom'.

14 Equally, if we love humanity, then we desire humanity's approval; therefore we fear its disapproval. (Any love of GOD which we may have on this account, is specifically a compliance with humanity's standards and requirements for acceptability.)

15 So even love and fear, at both ends of the spectrum, have a common end, a mutual purpose, a combined and unconflicted function. That is THEIR fundamental unity.

10. 1 But we are talking here about apathy; a state which precludes the presence of both love and fear in most, or at least many directions, and certainly in the direction of GOD.

2 We cannot love if we FEEL no love, just as we cannot give if we have no desire to give.

3 We may know and believe in the concepts of salvation and damnation, but if we have no love of salvation nor fear of damnation, except as superficial ideas rather than deep rooted emotional drives, what will urge us towards the one and away from the other? Where can we find the will to do what is required to attain salvation, and not to do what will lead us towards damnation?

4 We cannot. If we have lost sight of the True Light, if we have not the Spirit of Christ alive within us, if soul and body are alienated and therefore the power of the soul does not manifest, there is no drive towards salvation.

5 But there are the countless candles to be lit, as substitutes for what is lacking. And if we light a candle in Hell, and it convinces us, then we feel love of some aspect of humanity; material success, social acceptability, ease, comfort, luxury, worldly power, popularitY, pleasure, sensuality, and so on. It might be any or all of these. But whatever it is, we then have a conscious desire to attain it, to relate to the world in such a way as to attain it, to BELONG to the world in such a way as to attain it. And hand in hand with that manifestation of love for humanity goes an equal and balancing fear of failure to attain what it is we desire. It may begin as a latent fear, but as failure rears its head, either as threat or actuality, the fear comes out and manifests. So we love humanity because it has the power to give us what we desire, and at the same time we fear it because it also has the power to deprive us of what we desire.

6 That is a substitute incentive.

7 Now when we see the True Light, when the Spirit of Christ is alive within us, then we feel a love of GOD. We not only KNOW that it is beneficial to do GOD's will whatever it might be, but we also have a conscious DESIRE to do it, and we have an effective fear of the consequences of not doing it.

8 That is a true incentive. It is a driving force which urges us to take certain actions to our own benefit, and to avoid taking certain other actions to our detriment.

9 It is not wisdom, but it is the BEGINNING of wisdom. It is not wisdom, because it implies areas of mystery, uncertainty, non- acceptace and unreality. But it is the way to wisdom; just as involvement is the way to detachment.

10 We must first feel the intensity of love and fear of GOD, before we can rise above it and know only the pure love of all existence, and be free of fear altogether.

11 And the fact hat there is both love and fear together driving us towards salvation, indicates the power of the opposing unit of love and fear on the other side; the love and fear of humanity. We only need that intense fear of damnation to counteract our temptation to be led astray by our love and fear of humanity.

12 There is the True Light, and there are the brightly burning candles in the Hell all around us. Only our love of what the True Light represents, and our fear it might be taken away from us, keeps us from Ūxing our attention on the candles, which, on the human side, we also love and are also afraid that they may burn out or be extinguished

13 The battle is between truth and substitute, and a combination of love and fear is the motive power on either side. GOD is the truth; humanity is tne substitute.

14 Love of GOD shows itself in desire to follow the teachings of Christ; to be selfless, to give, to help, to be pure, to face deprivation, without blame or complaint, to spread the message of love, to rise above disaster, to validate, and so on. Fear of GOD shows itself in fear of going against this code; of falling into temptation.

15 And the temptation comes from the love on the other side; love of humanity, which shows itself in desires for comfort, gratifi- cation of the senses, popularity, material prosperity, social status, and so on. Fear of humanity shows itself in fear of losing or never attaining these things.

16 But when, despite all our intellectual knowledge, we have neither love nor fear of GOD; when GOD is not real to us, except as a concept; then the Spirit of Christ is dead within us. When we feel no DESIRE to do ‘right’, as we know it, and no fear of the consequences of doing ‘wrong’; then we have no soul power. We are in a state of spiritual apathy.

17 And in addition to this, our candles also ‘die’ for us one by one, so that we are reduced to a substitute of nothigness; a love of inactivity, non-involvement, non-commitment and non- responsibility, together with a fear of their opposites, then we have entered the state of chronic depression.

18 As we have previously discovered, we cannot blow out all the candles. Even at the very bottom of the scale we still love and we still fear. We love our state of apathetic non-existence and we fear that something or someone may force us to climb out of it. But nevertheless we are as spiritually dead as it is possible to be.

19 Again we may know with our outer consciousness that for our own benefit we SHOULD ‘awake, arise’, or we stand a good chance of being ‘forever fallen’, that we SHOULD become involved, committed and responsible. But either we have no desire whatever to do any of these things, or any small desire that we do have is heavily outweighed by our love of inactivity, and its accompanying fear of enforced activity and all that that entails.

11. 1 Chronic depression. If you did not know it before, do you know it now? If you have never had to carry that particular burden, and therefore had little or no understanding of those who do, can you now begin to understand? Can you imagine the physical and emotional paralysis, the sense of helplessness, of being utterly drained of all motive power?

2 And those of you who know this burden. who have carried it your- selves, do you feel just a little more known; a little more understood? And do you know and understand yourselves a little better now?

3 There is no human solution to chronic depression, nor even to individual areas of willessness. That is, there is no valid method by which human beings themselves can eliminate them.

4 Each new potion, lotion, pill or inection, which claims to ease the burden, lift the load and end the condition, invariably and inevitably goes the way of every other potion, lotion, pill and injection that came before and raised hopes for lasting relief; thereby adding to the sum total of human disappointment and dis- illusionment. There is no effective substitute for the Spirit of Christ. Only that presence alive within us can truly heal us of spiritual apathy and of all the physical ills and aiIments which stem from its debilitating effects.

5 But although there is no human way of eliminating that state, there is a way to live with it. Know, even if it’s only with your outer consciousness, that these lacks are the direct mani- festations of the conflict and separation between soul and body, between one end of Satan and the other; and that with the coming of the Spirit of Christ, the Spirit of Unity, which must be, that conflict and separation will be resolved. (They are already being resolved, step by step, harmonic by harmonic.)

6 Soul power will return. So that the soul drive will manifest in the outer consciousness, and knowledge and feeling will become sychronised into one aim, one purpose and one ambition. And at the same time pure energy will flow through the body, healing all its ills ad deficiencies, regenerating and rejuvenating it, and giving it all the physical vitality it requires to fulfil its function, without strain or effort, and with strength to spare.

7 We shall no longer be subject to cowardice, which like hypocrisy is one of the most despised of all human characteristics, and which also like hypocrisy, stems from the gap between what we know and what we feel. We shall no longer lack the drive, the in- centive, the urge, the inspiration, the desire, so essential in order to overcome our fear and do the things we are afraid to do.

8 All we can say of a hypocrite is that he lacks the desire to do what he knows he should do for his own good, but it doesn’t stop him from trying to encourage others to do it for their own good. All we can say of a coward is that he lacks the impetus to do what he knows he should do but is mortally afraid to do.

9 But when the Spirit of Christ is alive within us, the desire is so much there that we cannot HELP but do as we know we should do, and the impetus is so much there that fear becomes meaningless, insignificant, in the face of it. It is simply brushed aside by the sheer intensity of will. We are scarcely aware of its exist- ence, because we are so filled with the power of the emotion which negates it.

10 Until now we have only known harmonics of th presence of the Spirit of Christ; echoes and premonitions, images and reßections, embodied in the bursts of spiritual and physical energy which carry us through the various stages of the Game. They are power- ful, unmistakable, inspiring, often overwhelming. Even a pale reflection of the True Light is more powerful than any human candle could hope to be. And tnese reflections have enabled us to do what we have already done. They have given The Process the impetus to be born, to weather the Old Game, and to enter the New Game.

11 But they are only shadows compared to the reality, which has yet to come. And one thing we can do, is have faith in that reality. Such faith may not, on its own, drive us towards positive action, but it will spare us much of the burden of guilt and futility, which follows what we see in ourselves as frequent instances of cowardice and hypocrisy.

12. 1 But a warning. There is indeed an aspect of the Divine Justifi- cation embodied in this information, just as there was an aspect of it in BI 17. Let it reassure you. Let it lift the burden from your shoulders which it is calculated to lift. But do not assume that it transcends the Universal Law. Nothing can do that. Whatever basic understanding and acceptance of our actions or non-actions we may be permitted to know that GOD has for us, does not in any way lessen or remove the consequences of those actions or non-actions. However inevitable, understandable or ultimately JustiŪable, our incapability to give may be, does not alter the inescapable fact that AS we give so shall we receive.

2 As blame is eliminated, we may lose one particular form of impetus that makes us do ‘good’; the fear that we shall be blamed if we do ‘evil’. But as that particuIar negative impetus goes, our increasing awareness of the Universal Law should replace it with a far more valid positive impetus; the knowledge that all the good we do will return to us as will all the evil. This know- ledge is there to replace a conßict between self-interest and GOD-morality with a pure intention of GOD-self-interest; another aspect of tne closing of the gap between what we know and what we feel.

3 One great longing that many human beings have, is that they should desire what is good and right for them and have no desire for what is bad and wrong for them, or at least that the former should so far outweigh the latter as to fnake no problem. That is a longing for soul power. And the longing itself is a prayer, and the prayer will be answered. But meanwhile, if we are to live with our anti-survival desires and non-desires, we must also live with the anti-survival consequences which they inevitably bring upon us.

4 Forgiveness transcends blame, but it does not transcend the Universal Law.

5 So bearing that warning in mind, in case anyone should interpret this information as a condonement of sloth and inactivity, take heart at least, even if at the moment you are finding it hard to take soul! There IS a pattern, there IS a meaning, there IS a function, there IS a purpose, there IS a validity, even in the enactment of a state of GODlessness!

So be it.

[Sigature -- Robert}

6 January 1971 ROBERT DEGRIMSTON

THIS MATERIAL IS THE PROPERTY OF THE PROCESS

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