THE PROCESS OMEGA CHURCH OF THE FINAL JUDGEMENT Friday 26th April 1968 revised September 1973

Brethren, As it is,



3 Is this the action of a submissive victim, or of one who propitiates his persecutor?

4 By no means. This is the action of one who is invulnerable; one who does not need to defend himself against attack, because he does not feel threatened.

5 If such a person is attacked, he is aware of it, but it does not intimidate him.

6 If a man strikes him, he feels the pain, but the pain is no threat to him, nor does he feel reduced or humiliated or insulted. So he has no instinct to defend himself, to retaliate, to be avenged, to 'right' the 'wrong' which has been done to him.

7 He lives by the Universal Law: as a man gives, so shall he receive; and therefore he feels no blame and no hostility. Instead, not feeling the need to defend HIMSELF, he is in this case, more concerned with his assailant. So he invites him to strike again, if that will make him feel better.

8 In this way, by his own invulnerability, far from inviting further blows, which a retaliation in kind would almost certainly have done, he in fact prevents a downward spiral of mutual antagonism. He halts the cycle of blame and hostility, before it can begin. He may not at once eliminate the attitude of blame in his assailant, but he does not add an equal attitude, from his side, to feed the cycle.

9 The downward spiral of blame and hostility, which leads to self-destruction, requires pressure from at least two directions to maintain it; the pressure of blame. One person cannot either bring about or maintain such a spiral on his own. It takes at least two to create a conflict.

10 Similarly, if someone demands his 'pound of flesh', in the form of the coat off your back; if you feel vulnerable, you will feel deprived, humilated, insulted. criticised, wronged; and you will want to defend your right to the coat. He, in his turn, will feel opposed by your resistance, and will press his claim harder. You will resist more vehemently. The spiral is in operation.

11 But if you do not feel vulnerable to his attempt to deprive you, you will possibly be more concerned with HIS sense of depriva- tion, which compels him to do this, and, as a result, you might offer him your cloak as well. Once more the spiral is halted before it can begin.

12 Such response to attack. is not calculated necessarily to make you any more loved. If already your enemy hates you, his immediate reaction to this kind of treatment, will probably be to hate you even more. But he will find it harder and harder to BLAME you; and therefore, eventually, his hatred and hostility MUST diminish.

13 By your non-resistance, you take away his justifications for attacking you, which are his chief weapons. Therefore you disarm him. And if you disarm him, not only do YOU benefit by the swift termination of his attack on you, but he also benefits, because by the Universal Law, whatever he does to you must in some form and at some time come back to him. So HE TOO is spared the negative effects which he might have inflicted on you.


2 The benefit to an attacker, in being disarmed and thereby prevented from harming hlmself, is not the primary aim of this teaching. Christ was not speaking of altruism, but of the power of invulnerability. He was concerned here, not so much with the elimination of evil, but with the means of becoming invulnerable to it. He was not telling his disciples how to go about removing evil from the world - although if such a thing were possible, this would be the means of doing it - but how they could themselves be immune to its destructive effects.

3 Christ knew the effect of resistance. He knew that the best way to become susceptible to the power of evil, is to resist it; to defend oneself against it. He knew that if evil forces can intimidate a man, can frighten him, and bring him out in direct opposition against them, or make him try to run away and hide from them - both forms of resistance - then they have done their work. He becomes a slave to them.


5 Evil exists as a test for man; to see if he will play its game; to see if he will fear it, resist it, defend himself against it, flee from it, and thus become subject to it.

6 If he does this, he is lost. The power of evil has proved itself his master. Whereas, by accepting it for what it is, allowing it to be what it is, knowing it, and acknowledging its existence, he invalidates its destructive purpose, thereby rendering it harmless against him.


8 Again, not altruism, but the power of invulnerability; not part of the mechanics of 'doing good', but the essence of indestructability.

9 By 'loving' someone who sets himself up as your enemy, someone who comes out in direct opposition to you, someone who attempts to destroy you, you invalidate his destructive intentions towards you. You invalidate his need to blame, by not exchanging blame for blame. By resisting, by meeting his opposition on its own terms, you validate it, and thereby feed it, and probably increase it. But by accepting it, and making no move against it, you take away its validity, you starve it of justifications for its existence.


11 Destructive intentions, like the power of evil, depend for their validity and effectiveness, upon the response of the person against whom they are directed. If that response validates them, by resistance, they thrive and multiply. If it invalidates them, by acceptance, they die.


2 But an acceptance and a non-resistance of evil, does not mean that we need necessarily always allow it to CONTINUE to manifest. If it is not required, and it is within our power to eliminate it, then we should do so; not by resisting it, in its own terms and on its own level, which simply aggravates it, but by overriding it, from another level altogether.

3 When Peter tried to argue Christ out of meeting His own crucifixion, Christ did not attempt to argue back. That would have been a resistance of evil in its own terms. He simply overrode the entire argument from another level, and said: "Get thee behind Me Satan!"

4 There are two valid responses to an attack. Both of them ultimately render it invalid.

5 The first is to respond to it as though it were not an attack; to 'love' what expresses hatred towards you, to give to what attempts to deprive you. This entails having no need to defend against the attack, feeling no threat from it, and therefore being able to give importance to another aspect of the situation, other than the attack aspect; for example the unhappiness of the attacker; his problems, his motives, his fears, his grievances.

6 The second valid response, is to counter~attack; not in defense against the attack, in its own terms or on its own level, but independently of it, and with conclusive effect. For although you may not feel personally intimidated or threatened, you may recognise a potential obstacle to something that requires to be done, and you may feel it right to remove that obstacle.

7 This validates the attack, not in its own terms, as a personal affront, but in far wider terms, as an obstruction to essential work that must be done. However it then withdraws the validation, by removing the obstruction.

8 In one move, a conclusive counter-attack says: 'You are a potential obstruction to what requires to be done ... You are no longer a potential obstruction to what requires to be done.'

9 For example: if a heckler becomes so vociferous, that a preacher finds it hard to make himself heard, although he may feel no personal slight or injury from the heckler's performance, he may nevertheless decide that the man must be dealt with. He does not then enter into an argument or a mutual haranging with him, which would simply aggravate the situation. He silences him, with a question, or a word, or just a look. He does not resist the obstruction, by meeting it on its own ground. He stands above it, and removes it.

10 But remember that an over-riding action against the ATTACK is what is required, not a DESTRUCTIVE action against the attacker. Your purpose is to PREVENT negativity, NOT to perpetrate it. Just as the purpose of justice is to make war on CRIME, not criminals.


2 And remember also that knowing this analytically is a good beginning, but ONLY a beginning. As long as an attack FEELS like a personal threat; as long as you FEEL intimidated; as long as you FEEL the need to defend yourself against it, or escape from it; the evil has power over you. It is not enough to go through the motions of invalidating the attack aspect of a situation, whilst all your instincts are telling you to resist it.

3 If you FEEL defensive, if you FEEL blame, if you FEEL hostile or vengeful, it is an excellent first step not to allow these feelings to carry you headlong into a spiral of blame and antagonism. But it is ONLY the first step. Be aware that you still FEEL vulnerable. But at the same time increase your awareness that you ARE INvulnerable.

4 Learn the power of your own choice. It is someone else's choice whether or not he attacks you; but it is YOUR choice, and not his, whether or not his attack is effective.

5 Remember this. Keep it in your mind, in your consciousness. And the more you are attacked, the more you are opposed, the more people work against you, try to reduce you and lay you low, the more you will recognise its truth, not only with your mind, but with your essence. The knowledge will eventually become part of yourself. Then you will not only KNOW that you are invulnerable, but you will FEEL it as well.



2 And this applies to evil that comes from within, as well as to evil which manifests without.

3 If we resist the evil within ourselves; if it frightens us, and we hide from it, or try to suppress it, or pretend it's not there; we become vulnerable to its effects.

4 We cannot escape from ourselves; neither the good nor the evil in ourselves. Both are there, and must be accepted; seen, known, felt, recognised, understood, and 'owned' - in other words seen as part of ourselves, rather than as something separate and alien over which we have no control. Only then can we rise above the evil.

5 If we are frightened, horrified, ashamed, depressed, frustrated, or in despair, about the evil in ourselves, that too we must accept in the same way. It is PART of the evil; so feel it, know it, recognise it, and 'own' it.

6 But then, just as we can go above and beyond evil which tries to threaten us from without, by invalidating it as an attack and tackling another aspect of it, equally we can go above and beyond the evil which tries to threaten us from within. We can look for the intention behind it, the problem or the sense of failure from which it stems, the sin we feel we have committed which makes us want to punish ourselves, the difficulty we are about to face which makes us want to limit ourselves, in order to have a justification for failure. Something of this nature is behind the evil; and by finding it, we can rise above the evil.

7 And here too is the answer to the question of what move to make, if we DO feel intimidated and threatened by an outward manifestation.

8 In this case the evil within - the sense of intimidation - is reactivated by the evil without, and responds accordingly.

9 If we have latent fear within us, then certain situations will bring it out and make it manifest. That is evil coming from within; and it must be tackled as such, before the outward circumstances which reactivated it, can be handled with detachment.

10 So when negative emotions arise, whether in relation to yourself only, or to other people, allow them, accept them.

11 Such acceptance does not force you to act in accordance with their dictates, if such action feels inappropriate. It simply allows you to see yourself more clearly, to know yourself more deeply and with more reality, and to understand yourself more completely.

12 And the second valid response to an attack, is as usable in relation to an attack from within, as it is in relation to an attack from without.

13 Counter-attack; not in defense against the attack, but independently of it, and with an equally conclusive effect.

14 For example; a negative reaction to a situation rises up within you. Feel it, recognise it, accept it, 'own' it. Do not pretend it's not there, or try to suppress it, or justify it, or blame someone else for its presence. Acknowledge it for what it is; evil, self-caused and self-created. Then eliminate it.

15 You have the power of choice over your own reactions; and no one can reduce it or remove it from you. Use that power.

16 Having acknowledged your negative feelings, don't fight them; simply override them. And replace them with positive feelings. And with your knowledge of the Universal Law, the positive feelings will include an instinct to give, whatever it is you wish to receive.

17 If you are dissatisfied, then you lack something; not a material object, but an abstract concept. You lack joy, a sense of fulfilment, a sense of purpose, serenity, contact; something of this nature. Give it.

18 Replace your dissatisfaction, whatever form it might take, primarily with a desire to give whatever you wish to receive. And give it.

19 In this way you can destroy all evil which manifests within you. You can say to it, as with an external obstacle: 'You are a potential obstruction to what requires to be done ... You are no longer a potential obstruction to what requires to be done.'

20 But first you must discover your power of choice. You must know the Universal Law. Then gradually it will become a part of you, so that you are aware of it, not only intellectually, but instinctively; so that you feel it, as well as knowing it.

21 Already you exercise this power of choice unconsciously. Such awareness will enable you to exercise it consciously. The power to be positive, consciously and deliberately, at all times, is yours.

So be it.




                    BI 5


THE PROCESS OMEGA CHURCH OF THE FINAL JUDGEMENT Thursday 1 August 1968 Revised July 1970

Brethren, As it is,

1 1 The Cycle of Ignorance is a deceptive sequence of mental decisions and realities, which keeps the mind from following a logical train of intuitive awareness. It contains false premises and false assumptions, which mislead, and end in confusion and disillusionment.

2 The Cycle is based on an apparently logical series of uncon- scious agreements, which tell a person to follow a particular path, in pursuit of certain goals, with the promise of satis faction, fulfilment, well being, joy, contentment, or similar rewarding consequences, at the end of that path.

3 ‘If I do that, I shall find satisfaction.’ ‘If I achieve this, . . . if I acquire that, . . . if I reach this goal, . . if I attain that position, . . . if I realise this ambition, I shall find fulfilment.’

4 The person follows the path, seemingly logical step by seemingly logical step and completes the Cycle, arriving back at precisely the point where he began. Dissatisfaction, but promise of satisfaction, if . . . Frustration, but the promise of fulfilment, if.

5 The promise has not been fulfilled, either because the goal has not been achieved despite all efforts and apparent intentions, or because its achievement did not after all produce the reward. It produced perhaps a momentary glow of self-satisfaction, a sense of immediate adequacy or success, but not the deep- rooted and lasting sense of fulfilment which was expected.

6 However, built into the Cycle, as part of its structure, are the necessary justifications to cover either of these possibilities.

7 ‘Ah, but.., if that had not happened’, ‘ ... if they had not done this’,’.., if things had been different’, ‘. . . if he had co-operated’, ‘. . . things didn’t turn out as I expected’, ‘... . if only I’d done this’,’., . if only I’d had more of that’, ... . if only...’

8 So although there is a period of disillusionment, the promise remains as strong as ever, and the ‘logic’ as convincing as ever; so the person continues his pursuit, in renewed hope of ultimate success.

9 The goal might change, if it has been achieved and failed to produce the reward; or it might remain the same but with more scope. The ambition might change, and be replaced with another; or it might expand to yet more distant horizons. The search might change direction; or enlarge its field of vision. But the Cycle continues.

10 The Cycle of Ignorance is the compulsive pursuit of the Luciferian dream; the illusion, the mirage on the far horizon.

11 True progress is also cyclic; but it follows a spiral course — upwards. Whereas the Cycle of Ignorance, because of its built- in lies, about what is going to be, what can be and what ought to be, does not move upwards, but remains on the same level, and goes round and round in the same vicious circle.

12 But why is there no progress within the Cycle of Ignorance?

13 Because the person who follows a mythical hope in the future, and clings to it, and relates everything he does to it, and fixes his attention on it; never takes a real step in the present.

14 He behaves like a gramophone needle fixed in a groove. Because his attention is fixed in the future, reaching for it, grasping for it, he never satisfies himself within the present; there- fore he feels compelled to go on repeating the same cycle over and over again, in the hope that one day he will be satisfied.


16 The person in this state is ‘out of the Game’; not free of the Game, not detached from the Game, but locked outside it; anchored to all the realities of the Game; the values, the agreements and the limitations of the Game; but unable to fulfil himself within those realities.

17 And the ignorance is cumulative. Every time the person completes one cycle and finds himself, unsatisfied, unfulfilled, at the point of distant promise once again, he has tied himself more tightly outside the Game.

18 The secret of the Cycle of Ignorance, is its power of illusion. It is illogical; and yet, on the surface, it seems flawless in its logic. Equally it is unchanging; there is no progress, no movement within it; and yet, superficially, it seems to change.

19 ‘NOW things will be different’; ‘NOW my luck will change’; ‘NOW I’ll find what I’m looking for’; says the prisoner of the Cycle, convinced that he has brought about a basic change in his situation, which will give him the satisfaction he seeks. There is no basic change; only a new set of circumstances; a new car, a new house, a new wife, a new country, a new job, a new idea, a new social status, a new financial status, a new drug, a new treatment, a new government. His problems are the same, his needs are the same, his lacks are the same, his compulsions are the same. But because he has outwardly convinced himself that there IS a meaningful change, he continues his pursuit, locked within the Cycle of Ignorance.

20 The Cycle of Ignorance is a fantasy world; no logic, but the illusion of logic; no change, but the illusion of change.

21 Any lie in the form of a future possible condition: ‘This will bring me satisfaction’; ‘that will solve all my problems’; ‘this will give me joy’; ‘that will give me contentment’: can lead a person into the Cycle of Ignorance. But the lie above all lies, which maintains the Cycle, is the belief that fulfilment is to be found within a purely human and materialistic structure.

22 Even the person who strives towards a state of fulfilment based purely on his own mental state, rather than his material circumstances — which indicates some awareness — can be trapped in the Cycle of Ignorance, through non-acceptance of his PRESENT mental state, through rejection of himself as he is in favour of himself as he would like to be, and as he promises himself that he will be. But the person who believes that his well being depends upon things outside himself, his material circumstances, his social status, his acceptability to others; he is BOUND to be trapped in the Cycle. He sets human and materialistic ambitions for himself, thinking that they are the keys to happiness, and then locks himself in the Cycle, in pursuit of these ambitions.

23 As long as he fails to attain them, he is frustrated and dis- satisfied, but he always has a good ‘reason’ for continuing his pursuit. If and when he does attain them, he discovers that they do not give him the lasting sense of fulfilment which they promised. So he must either give up in despair, or go in search of something else; or the same thing extended, expanded. (One million pounds in the bank may not be the answer, but two million must be.) Usually he does not give up. He brings his armoury of justifications into play. ‘This time it will be different’; ‘this time I’m on the right track’; ‘THAT is what I REALLY need to satisfy me’. So the Cycle continues. Promise, pursuit, disappointment; promise, pursuit, disappointment; promise, pursuit, disappointment.

2 1 To break free of the Cycle of Ignorance, you must go to the point where the Cycle begins; the point where the promise manifests; the hope, the anticipation, the superfically altered circumstance, and the renewed expectation of a particular result; the renewed demand for a specific outcome.

2 Then, instead of telling yourself; ‘now it will be different’, ‘now I’m on the right track’; see the basic sameness of the situation. See the lack of change since you were last at this point of promise. Instead of telling yourself how much things have changed, allow yourself to see how much they have NOT changed.

3 Expose the promise; invalidate it; see the lie; invalidate the hope; silence the protest; invalidate the expectation and the demand; instead of validating all of them, as you have done each time around the endless Cycle, thereby fixing yourself all the more tightly within its confines.

4 Locked in the Cycle of Ignorance, your attention is so firmly fixed on the promised reward of fulfilment, and the particular goal or ambition which you have identified with that reward, that you can see little else with reality; and each time you complete the Cycle—goal or no goal, but without receiving the promised reward—you increase the power of your fixation on it.

5 This is the power of failure, when you are in compulsive pur- suit of success. It creates a sense of failure, and then another, and then another; and each additional sense of failure, forces you to fix more of your attention on the promised but elusive dream.

6 Imagine gambling on a fifty-fifty chance, and losing; then staking double the amount in order to cover your loss, and losing again; then double again, and again losing; and so on, always doubling and always losing. That is the Cycle of Ignorance.

7 Only by detaching from the promise, and from the demand of its fulfilment; by accepting what IS, instead of agonising yourself in a futile demand for what might be, or should be, or apparently could be, but is not, can you detach from the Cycle of Ignorance. Bring your attention from ‘out there’, in a future fantasy land, back to ‘in here’, now, the situation as it is.

8 But the longer you have continued to pursue the fantasy, the more difficult it is to detach from it. The more you have already invested in your dream, the harder it is to abandon it. Not only would you be invalidating the aims and ambitions which you have mistakenly linked with the dream, but also, all the time and energy, which you have expended in your fruitless pursuit of them.

9 This is so, both consciously and unconsciously. A person who has spent many years with his sights set on becoming wealthy, because he has decided that therein lies the secret of happiness, has quite consciously invested time and energy, on a practical level, in order to achieve this end. The longer he continues to fail, the harder it is for him to abandon his ambition. To do so would seem to make worthless all that he had invested. And even if eventually he succeeds, for the same reason how can he admit that being wealthy does not give him the satis- faction he expected? Instead he must go on amassing more and more wealth, in the futile hope that one day it will.

10 Equally, a person who has quite unconsciously expended quantities of mental and physical energy—and again time of course—in building an image of superiority for himself, because that, for him, seems to be the secret of ultimate success, finds it hard to give up, and accept himself as he really is. Again, unconsciously, he clings to the value of all that mental and physical effort, reluctant to brand it: ‘Wasted in pursuit of a myth’.

11 In the Cycle of Ignorance, a person digs himself in deeper, with every circuit he completes. It is the perennial ‘rut’; easy to slide into, but progressively harder to get out of.

12 And although the nature of the Cycle is, by definition, an unchanging state, a static situation, ultimately it is a downward spiral. Because Time is not static. The Universe is not unchanging. And if we are not going forwards with Time, then we are going backwards. If we are not expanding with creation, then we are contacting. If we are not rising, then we are falling. Which is why the ‘rut’ becomes deeper, at every turn of the Cycle of Ignorance.

13 The downward spiral of blame and hostility, is a perfect example of the Cycle of Ignorance. Man lives by the promise that blame will help him to attain salvation; that it will enable him to separate himself from evil, to be free of it, cleansed of it. He feels that by blaming others, he becomes, or will eventually become, blameless himself. And he invests great quantities of energy and thought and brilliance — and time — to becoming a master in the art of blame. Whenever evil strikes, he blames, believing that by so doing he can destroy it, or at least escape from it. He never does either; but each new situation, is different enough on the surface, to convince him that: ‘this time, blame will work.’ It does not; but there is always a next time.

14 No change; no movement; but in relation to the change inherent in the inexorable movement of Time, a change for the worse; a movement downwards.

15 And man is locked in this downward spiral, simply because he is ignorant, of the nature and the effect and the significance of blame. If he knew—not just intellectually with his mind, but with his heart and his soul, with his feeling, with his emotions — if he knew the truth about blame — why he feels it, what it does to him, what it does to other people, what it leads to — if he knew, how and when and where it manifests, all the devious ways in which it operates under the guise of some- thing else, something apparently quite harmless — like tolerance for instance — if he was not IGNORANT of all of this, he would not blame; he would have no cause to blame, no desire to blame, no instinct to blame.

16 Man sincerely thinks that blame will ultimately do him good, that through it he will triumph. He cannot know that it can only do him harm, and that through it he is fast destroying him- self.

17 He has duped himself with a lie; and as long as he believes that lie, he cannot break out of that particular Cycle of Ignorance.

18 He thinks that he changes, that he evolves, that he is different, that he solves his problems one by one, that he progresses. But the changes are superficial; material, ideological, theolog- ical, technological; they help to convince him that things really ARE different; so that he continues in the same BASIC pattern, the pattern of blame. Nothing changes there. The instincts are the same; the results are the same. The ‘rut’ is the same ‘rut’ — only deeper, because Time moves on, and man is left behind.


2 Only knowledge, deeply felt knowledge, can break the Cycle of Ignorance. And therefore, by its very nature, it precludes any means of breaking it.

3 As long as we are ignorant, we are locked in the Cycle of Ignorance; and the Cycle itself perpetuates ignorance.

4 With a conscious Cycle, where we are aware of the goal for which we are fruitlessly striving, we can go to the point where the promise manifests, and invalidate it.

5 With an unconscious Cycle, such as the spiral of blame by which humanity imagines it is reaching towards blamelessness, we can learn the Universal Law, and use that knowledge in order to break free.

6 But to be free altogether of the pattern of the Cycle, seems impossible, as long as there is any ignorance at all in us.

7 So it seems. But there is a secret. There is a way to be free of it. And the way lies in the true nature of acceptance.

8 If you can realise for yourself, the truth that the only validity is the present; and totally feel and know the reality of this; then you will have no difficulty in breaking free of the Cycle of Ignorance.

9 In the present, only the present is valid. Now, only ‘now’ is meaningful.

10 The past is finished, done. It has validity inasmuch as it has created and led to, brought about and culminated in, the present. That is its validity; that is its part in the present. To bring it otherwise into the present, is invalid. To stand it in front of the present, and evaluate ‘now’ on that basis, is a lie, and an invalidation of the true nature of both past and present.

11 It is as though you contemplate sitting in a cane chair. If you evaluate the chair as it is, and recognise that the previous state and nature of the cane is valid only inasmuch as it led to the making of the chair, as it is, then you are seeing the chair clearly; and if it seems to you strong and well made, you sit on it. If on the other hand it seems to you weak and insecure, you do not sit on it.

12 But if, although the chair as it is seems strong, you picture the frail nature of cane in its natural state, and you set this in front of the chair in your evaluation, and you think to yourself: ‘Cane, as it grows, could never bear the weight of a human body. It’s too fragile’; and you evaluate the reliability of the chair with this in mind, then your assess- ment is invalid. Whatever you do is based on a distorted image.

13 By all means use your past experience, in order to understand the NATURE of the present. But do not let it diminish or change the IMPORTANCE of the present. Do not let the past trap the present, and distort your vision of it.

14 The past is finished and done.

15 The future, on the other hand, is not yet with us. It is in the hands of Destiny. It has a validity, inasmuch as it will BECOME the present; but NOW, it is not. To stand it in front of the present, and evaluate the present on that basis, is as invalid as it is to do the same with the past.

16 To see the chair as it is, together with the chair as you judge it will be in twenty years time, old and broken and without strength, and to assess its reliability on that basis, is again invalid.

17 So the secret, is a complete awareness of the present, and a complete understanding of the true position of both the past and the future.

18 Non-understanding of the past and future, is one basic cause of the human predicament.

19 Past and future are the two sides of the eternal conflict of the human mind; because it is the images of the past, and the images of the future, the memories of the past, and the expect- ations of the future, that are brought into the present by the mind; and the present is assessed and evaluated with these IN FRONT OF IT. They are not used, relevantly and meaningfully; they take precedence.

20 So the present becomes a conflict; regret of the past and fear of the future, against justification of the past and hope for the future. And behind and between and beneath and within the great mass of images that go to make up this seething conflict, the pure and simple clarity of the present, as it is, is lost.

21 We should not forget the past, nor should we refrain from looking with anticipation into the future. Memories of the past, lessons and experiences from the past, are not themselves wrong or destructive. They are, on the contrary, often a necessary part of our understanding and experience and assess ment of the present.

22 To see the present clearly we must often relate it to certain relevant aspects of the past. For example, to assess the cane chair, we shall need our past experience of chairs to help our assessment.

23 Similarly, hopes, aims, visions and speculations of the future are not themselves destructive. They also are often a necessary part of our awareness of the present; particularly in the matter of making plans and decisions. To decide and to act properly in the present, we must often use our judgement of what the future might hold.

24 But we should not allow either our memories or our anticipations to CLOUD our vision of the present, only to enhance it. We should not allow them to distort our awareness of the present, to relegate it, to displace it, to reduce its importance, or to take precedence over it.

25 And the criterion is this. If the past or the future becomes a subjective influence on the present, instead of simply an ob- jective adjunct, then it will distort or displace it.

26 In the present, we know by what we feel; and to know the present we must feel the present. Feelings about the past and the future can only confuse and mislead. If they are there, allow them, feel them, don’t hide from them, but recognise them for what they are; unreliable and irrelevant to what is. Feelings are only valid in relation to what is. When they emerge in relation to what was or what might be in the future, they can serve only to cloud the issue.

27 Feel the present. See the past and the possible permutations of the future, whenever it is appropriate. But feel the present. If you find yourself feeling the past or the future, don’t fight it, but simply recognise that to that extent you live IN the past or the future, and therefore out of the present, and therefore out of the Game.

28 To resist it, to try to suppress it, will serve only to strengthen its hold on you. But to recognise it, and accept it, as another aspect of what is, within you, is the first step towards breaking its hold and being free of it.

29 So do not discard your memories. Use them. But recognise that when memories become vain regrets or nostalgic longings, or the basis of bitterness, blame, rejection, disappointment and despair, if we give them validity, they will lead us into the Cycle of Ignorance.

30 And do not abandon your anticipations. Use them. But equally recognise that when anticipations become empty promises, desperate longings, agonised obsessions, or frustrated ambitions, if we give them a validity, they too will lead us into the Cycle of Ignorance.

31 The secret is an understanding of the true significance of the present, despite all images of past and future. If we can see these images, live with them, accept them, use them as they should be used, and yet relate our entire selves, our emotions, our attitudes, our responses and our reactions, with reality, to the present, then we are free of the Cycle of Ignorance.

32 The goals on which you have fixated your attention are compulsive subjective images of the future, clouding your vision of the present. InvaIidate such images of the future as being a significant part of the present, and you invalidate those goals.

33 And the time and energy which you have already spent in futile pursuit of those goals, constitute a whole series of obsess- ional images of the past, also clouding your vision of the present. Invalidate such images of the past, and you invalidate the burden of importance of all that time and energy.

34 And if you are, at this moment, fixed in a Cycle of Ignorance, with a specific conscious ambition, which you have identified with the attainment of ultimate satisfaction, and which gives you pain, because you cannot bring it into the present and transform it from a fantasy into a concrete reality, then go to the point where the ambition is most real to you, where you feel it most strongly; the hope of it, the desire for it, the promise of it, the demand for it, the frustration of not having achieved it. Look hard at it. Look hard at that goal, that obsessional image of the future. See it clearly; know it well. Assess its value, in terms of its meaning and signif- icance, in terms of its actuality.

35 Then turn the coin over. Fears are the opposite of goals. Where there is a goal, there is an equivalent fear on the other side of it. What a man hopes to gain, he also fears to lose. What he demands to have, he also fears to be deprived of. What he aims to be, he is afraid of not being. Where he desperately wants success, he is equally desperately afraid of failure.

36 So when you have looked at the goal, the ambition, the demand, the hope, look at the fear on the other side as well. Look at the opposite image of the future; the image of failure. See that clearly too; know that well. And assess the value of that, in terms of its meaning and significance, in terms of its actuality.

37 Look at your fantasies; your images of the future; both the black side and the white side. Then, when you have made them as real as you can make them, look back into the past. Look hard at all the time and energy you have spent trying to achieve the goal, and at the same time trying to avoid not achieving it. Look at the images of the past which relate to that simultaneous hope and fear. See them as clearly as you saw the images of the future. And assess their value, in terms of their meaning and significance, in terms of their actuality.

38 Then, having seen the past and the future, and having allowed the full extent and reality of their images to come upon you; having given them their full scope; having brought them into the present, as far as it is possible to bring them; look at now. See WHAT is. Know WHAT is. See it AS it is, and know it AS it is; not as it was, not as it will be, not as it could have been, if. . . not as it might still be, if. . . but as it is.

39 Then, what has been in the past, can be left behind — in the past; truly left behind, not pushed aside because it is unacceptable, but discarded, because it has been accepted. And what might be or might not be, what could be or could not be, what should be or should not be, in the future, can also be left — in the future; truly left, not ignored as too much to hope for, or shut out as too terrible to think about, but discounted, because compulsive hopes and ambitions and demands, have been seen to be irrelevant; the worthless counterparts of fear and hopelessness. All this can be dismissed, in favour of the intense reality, the actuality, and the significance, ofWHAT IS — NOW.

4 1 The human mind is composed of images of past and future.

2 As long as we are submerged within the conflicts of the mind, we shall see the present, and therefore assess and respond to the present, only through a murky haze of irrelevant images. When we know the truth of the present, the past and the future, know it and feel it, as a reality for ourselves, then we are above the conflicts of the mind, and free of the Cycle of Ignorance.

3 Time is our enemy, only if we stretch our attention from one end of it to the other.

4 But if the whole of us is in the present, allowing the past existence only inasmuch as it HAS CREATED the present, and allowing the future existence only inasmuch as, instant by instant, it WILL BECOME the present, then Time is on our side.

5 And the present demands so little, because it is so small; while the past and the future are vast and unwieldy, and demand far more than any of us has to give.

6 If we serve the present, our existence is a constant living. If we serve the past and future, our existence is an eternal dying.

7 The great step, the great demand, is that we should break the chains that bind us to the endless agony of past and future, so that we can step free into the joy of service of the present.

8 Slavery is pain; freedom is joy. And yet, to break from slavery into freedom, demands all the courage and endurance which a being has to muster.

9 The secret is there. The door stands open; but only for those who have the courage to go through it. For those who have that courage, the rest is simple; because outside of the vast and overwhelming territory of what was and what will be, is only the tiny instant of what is.

So be it.

[Signature -- Robert]



BI 6


CHURCH OF THE FINAL JUDGEHENT Tuesday 1st October 1968

Brethren, As it is,

1. 1 In Matthew Chapter 10. Christ instructs his disciples, before sending them out in pairs to go from city to city preaching the Word.

2 The instructions he gave apply now, possibly even more precisely than they did then.

3 We have talked for some time about Processeans going out in pairs preaching the message of the End, and it looks as though we shall very soon be ready for just this kind of operation. And Matthew Chapter 10. supplies the blue-print for it.

4 I have clarified this in terms of its application to The Process as it is now, and Father John has written out the clarifications from notes.

5 Read and learn what he has written, as well as the words from Matthew. Soon you will receive clarifications of all Christ's words and actions as recorded by Matthew, which will help you to understand them more fully, again in terms of The Process and what you already know about it. That too will be part of the preparation for going out and preaching the message of the End.

So be it.






2. 1 These verses contain Christ's instructions to his disciples, for their mission in the world. These are the orders for how the disciples shall conduct themselves, and the prophecy of how the world will react and respond to them.


3. 1 v 5 & 6 “These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:

2 But go rather to the lost sheep of the house of Israel”

3 It is to the lost sheep of the house of Israel that the disciples shall address themselves. Not to all and sundry, but to the lost sheep.

4 For us of The Process, the parallel is clear. For us, the lost sheep are the Processeans and the potential Processeans who have not yet joined us, they who shall be part of the 144,000 at the End. They may be found anywhere in the world, for it is not the country of Israel that is referred to here, but the Israelites, the spiritual descendants of the original twelve tribes.

5 There is no point, and no validity, in searching for any but those who will recognise and receive the word. "Now we of the Gods renounce humanity, and seek only those who are also of the Gods, and who seek us”


4. 1 “And as ye go, preach, saying, The Kingdom of heaven is at hand.”

2 To preach. To give spiritual sustenance, and to proclaim the message.

3 And what is the message?

4 That the kingdom of heaven is at hand. If the kingdom of heaven is at hand, then the kingdom of earth must be almost finished; the end of the world is near, and it is after that that there comes the kingdom of heaven.

5 Processeans will recognise and respond to this message.


5. 1 v.8 “Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.”

2 These things Processeans do already. The sick in mind, soul and body, are healed. The dead - the living dead - are raised up to life. Devils are cast out; and devils include not only the devils of insanity, but also the devils that inhabit the human mind, in the form of mental agreements and fears and limitations.

3 Freely WE have received, of the knowledge and inspiration and life of The Process. The true validation of what we have received is to channel the gift onwards, as well as contributing physically up the hierarchy. So, channelling downwards what we have received means us giving spiritual sustenance and taking spiritual responsi::i1ity.


6. 1 v.9 &10 “Provide neither gold, nor silver, nor brass in your purses,

2 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat”

3 Take no money. For the individual Proc'essean has no need of it for himself. For our physical needs will be met by those to whom we give spiritually. If we are doing our job properly, then we are worthy of our meat", and our physical requirements will be taken care of.

4 This does not mean that The PROCESS has no requirement for money, nor that a Processean should refuse to accept money. Quite the contrary; he accepts the money, making it clear to the person from whom he received it that it will be devoted to the purposes of The process, and not to his own needs. And imnediately he passes the money up the hierarchy, thus making his own contribution upwards in physical form.

5 In fact we go with no physical possessions at all, beyond the bare minimum of clothing. We have nothing to give downwards on a physical level, no hand-outs for the hungry or the poor, no bowls of soup, no Welfare payments. Our job is to channel spiritual sustenance and to take spiritual respon- sibility for those beneath us in the hierarchy; not to take physical responsibility for them, nor to look after their physical needs.

6 And if we do not give splritually, then we shall not receive physically. If we get no supper or no bed, that is a clear indication that we have not earned it, that we have not done our job, and that we have not given freely.


7. 1 v.11 “And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.”

2 Ask, to find out who are the people. And when we have found the place, stay there.


8. 1 v.12 & 13 And when ye come into an house, salute it.

2 And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you”

3 Salute the house; recognise it for what it is, and acknowledge it for what it is.

4 And if the house be worthy, let the peace of The Process permeate it and embrace it. But if not, withdraw your security and your protective aura.

5 There is no need to make great public noise. If we are in the house of people who respond positively, then through their friends and through their acquaintances and the network of people around them, the relevant ones will hear of our presence and will receive the opportunity to know us. Indeed, these people will very likely know each other already, and their net- work will pass the word of our presence.


9. 1 v.14 “And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet”

2 Do not persist in trying to give to those who will not receive. Accept their refusal, and recognise the burden of rejection that they are carrying. And when we leave their presence, we should cleanse ourselves of their human agreements and projections, by discharging any that we may have picked up.


10. 1 v.15 “Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgement, than for that city.”


11. 1 v.16 "Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves."

2 Humanity, in terms of physical strength and armament, have the advantages of wolves over our apparent defencelessness. There- fore be wise and subtle and harmless in the eyes of the opposi- tion. Exercise the charm that all Processeans possess.

3 But remember also what we know about Acceptance; of the strength and the invulnerability of those who have it, and of the devas- tatingly lethal effect that it produces upon those who fight against it.


12. 1 v.17 & 18 "But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;

2 “And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles”

3 They will respond against us. They will seek to invoke their laws against us, and their churches will turn against us and preach against us from their pulpits.

4 And when we are brought before the great men of the world, we shall be a testimony against them and against humanity, in our witness of the word of GOD. For it is humanity who are the presert day Gentiles; all those who are not the chosen.


13. 1 v.19 & 20 "But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour, what ye shall speak.

2 “For it is not ye that speak, but the Spirit of your Father which speaketh in you."

3 There is no point in working it out beforehand. Channel, and the inspiration will flow. Channel, and the words will come.


14. 1 v21 "And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death."

2 A prophecy of how it will be for humanity. Indeed, of how it is already; for, all over the world, brother is set against brother, and the children rebel against their parents, and the parents condemn their children. The ‘generation gap’ widens inexorably, often on political issues. It will get worse.


15. 1 v.22 “And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved."

2 Precisely because we are the Messengers of Christ, we shall be hated of humanity.

3 But if we endure to the end, we shall be saved. Endurance is one of the prime qualities that are needed in a follower of Christ; endurance to continue, to hold fast, never to give up, whatever happens. The faith and the conviction never to desert, but to follow the road whatever the tests and the trials.

4 What Christ is saying is that it is of less importance whether a person is doing his job with great brilliance, than whether he is continuing to be there and functioning. If he is still there at the end, then - ultimately - that is all that matters. If he maintains his witness of Christ and the Word, then he is fulfilling what is required of him.


16. 1 v.23 "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come

2 Move on. Waste no time on the opposers and the rejectors. Their fate is sealed. Move on to the next place, for there are many to cover. As many places as are inhabited by the Israelites; the true Israelites, not the modern state of Israel, but the spiritual descendents of the twelve tribes.

3 So we should not waste time in unproductive areas, nor follow paths that have no feeling of fruitfulness. Pass on.


17. 1 v.24 &,25 "The disciple is not above his master, nor the servant above his lord.

2 "lt is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?"

3 Those who persecute Christ will also persecute Hls followers. They crucified Christ 2000 years ago, they have been doing it ever since, and they are doing it now. If they call Christ evil names, what then will they call His people?

4 So if they throw us out, there is no failure in that for us. They treat Christ that way also.

5 If they persecute us, there should be no sense of failure inherent in that for us. They persecute Christ also.

6 If they invalidate us, there should be no feeling in us that we are therefore doing the wrong thing. They invalidate Christ also.


18. 1 v.26 & 27 "Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.

2 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops."

3 Ultimately, there is nothing of v/hich to be afraid, so long as we are channelling and preaching, openly and without reticence, what we have heard and been taught in the privacy of The Process. So long as we are open to channel the inspiration that comes to us, we shall be doing what is required of us, and there is nothing to fear. (On the housetops does not mean in the most public places; the housetops Here private gathering-places for the household that they covered.)

4 There is ultimately nothing to fear, for in the end there will be no mystery, and there will be no secrets. Every- thing will be revealed, and all shall be known. The truth shall be seen, and the rejectors and the opposers shall be confronted with the truth of their own rejection.


19. 1 v.28, 29, "And fear not them which kill the body, 30 & 31 but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

2 Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father.

3 But the very hairs of your head are all numbered.

4 Fear ye not therefore, ye are of more value than many sparrows."

5 Fear not those whose ability is limited merely to physical harm and the killing of the body. The very hairs of our head are numbered, and Christ looks after his own. They will mock us and jeer at us, ridicule us and persecute us. But they will not be able to kill us spiritually.

6 But there is one whom it is right to fear; he which is able to destroy both body and soul in hell. Who is this?

7 It is humanity. Humanity, with its ability to sap strength, to drag down into the quagmire of the human state, to lure away from the narrow path to GOD.

8 So beware of those who have the ability to probe and find the weak spot.

9 Beware of those who tempt us with promises of the easy life, the cosy and comfortable exit door.

10 Beware of families, parents, 'friends', who lay claim upon our loyalty and attempt to seduce us from our duty.

11 Beware of those who preach the cause of poor humanity, and invoke our pity and our sympathy in their behalf.

12 Beware of those who inculcate a sense of futility and purpose- lessness.

13 Beware of feelings of futility born from within.

14 Beware of seeing the non-response, or the hostile response, of those to whom we talk, as failure on our part to convert the worthy. We are not here to convert.

15 Beware also of being seduced into feeling a need to convert.

16 Beware of feelings of wishing to ‘do it my way', and of any need to assert self in preference to the requirements of the hierarchy.

17 Our job and our duty is to do what we are told to do. And so long as we are doing that, we are doing what is required of us. Low points, disasters, 'grots', do not matter so long as we are confessing Christ. "He that endureth to the end ... "

18 But as soon as we act on any impulse to 'do it my way', or to tell our superiors that we are right and they are wrong, or to deny the function and purpose of The Process; then indeed there is cause to fear, for then both body and soul are in peril of destruction.


20. 1 v.32 & 33 "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.

2 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven."

3 Christ will 'own' before GOD only those who have 'owned' Him before men. And that ownership of Christ must be public, an open proclamation of the Word. It is not enough to confess Christ in the safety of privacy or in the security of agreeable circumstances. It must be done before humanity, and in the midst of humanity.


21. 1 v.34, 35 "Think not that I am come to send & 36 peace on earth: I am come not to send peace, but a sword.

2 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.

3 And a man's foes shall be they of his owm household."

4 The separation is brought about by the sword of Christ.

5 And nowhere, not once, does Christ show humanitarian principles, nor pursue a humanitarian mission. It is ruthless separation all the time.

6 And one manifestation of the separation is the bitter enmity of man for man; and particularly of a man's enmity and hostility towards those closest to him, in his own family and in his own household.

7 Christ speaks of the sword being 'sent' because, speaking 2000 years ago, he was telling of the future, and of how it would be now in the Latter Days.


22. 1 v.37 & 38 "He that loveth father or mother more than me is not worthy of me: and he that loveth son or daugther more than me is not worthy of me.

2 And he that taketh not his cross, and followeth after me, is not worthy of me.

3 There can be no compromise with the truth. A man is judged not by what he gives, but by what he fails to give. Christ DEMANDS very little. But the judgement comes from within, and they who put self, and the wishes and preferences and demands and fears of self, before their commitment and dedication to the truth; they too are judged in the light of the truth. And they are not worthy of Christ.


23. 1 v.39 "He that findeth his life shall lose it: and he that loseth his life for my sake shall find it."

2 He who looks to the world and to humanity for his purpose and career and vocation and justification, shall lose his life. But he that discards all human values and aspirations, and dedicates himself to the service of GOD, shall find true life through Christ.


24. 1 v.40, 41 "He that receiveth you receiveth & 42 me, and he that receiveth me receiveth him that sent me.

2 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.

3 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."

4 The hierarchy is one and indivisible, and the chain stretches upwards as well as downwards. Christ's people are the representatives of Christ, and men shall be rewarded in exact proportion to their giving to Christ, whether it be to Him or to His people.

(Written from notes taken at the Omega, 20th September 1968)

[Sigature: “John” ]

1st October 1968 Father John, OMEGA CHAPTER, Spring Valley, New York, USA.


BI 7

The Universal Law


Revised July 1970 LONDON, ENGLAND


Brethren, As it is, so be it.

1 1 The Universal Law covers all aspects of existence.


3 Therefore if we wish to receive something, we must give it.

4 CHRIST taught: “Do unto others as you would they should do unto you.” This is no empty moralising, but the teaching of survival, based upon knowledge of the Universal Law.

5 And if we do not wish to receive something, we should not give it.

6 Ultimately we give only to ourselves; but in order to do so, we must give to others.


8 What is the answer to this riddle?

9 We give, in order to receive. We give joy, in order to receive joy. Another receives the joy which we give, having himself given joy to someone else.

10 But we cannot give joy, except to someone who is in a state to receive it. Like the money lender, who can only lend to a person who is in the market to borrow; his choice is to be available to do business; but with whom he does business, is not his choice. Similarly, our choice is to offer joy, to be available to give joy; but to whom we give it, is not our choice. The person who receives joy from us, does so by his own choice, not ours. We make ourselves available to him; but he receives what we offer, or he rejects it.

11 So although we must give in order to receive, no one is compelled to receive from us. And if we have rejected what others have offered to us, our offers will be rejected in return; another instance of the Universal Law.

12 But if we have accepted joy from another, someone will accept joy from us. Then, because we have given joy, we shall receive it. We shall be offered it, and we shall find ourselves able to accept it.

13 The Universal Law creates a universal exchange, where giving and receiving are practised with absolute precision. No one gives what he does not receive, or receives what he does not give.


2 These are not justifications for capital punishment; they are plain statements of fact, stemming from the Universal Law.

3 Man does not have to take it upon himself to implement the Law, any more than he has to turn the earth upon its axis in order to create the cycle of days and nights. The Law is a fact, not a regulation with which we are obliged to comply.

4 We do not have to force nature to follow its own laws. It does so in its own way, in its own good time. And like nature, the Universal Law is a balance. Sometimes it will seem to be weighed too heavily upon one side, it will tilt, perhaps steeply. But always the pressures caused by the tilt, will ultimately bring it level once again.

5 As man applies stress upon nature, trying to prevent it from following its own laws, so he also combats the inevitable balance of the Universal Law, trying to build up credit for himself, but thereby only falling deeper and deeper into debt. And in both cases, the imbalance is allowed to go only so far, before it is readjusted, often with drastic results.

6 But whatever man might do, the Law is inexorable.

7 One man kills another. The first must eventually be killed in order to redress the balance; if not in one lifetime, then in another. His choice is to kill, in order to be killed himself. But it is the choice of the one he kills, that he should be the ‘victim’ of the killing; perhaps the squaring of one of his own accounts, having himself killed someone else; or perhaps giving his life in order to receive it in return, according to the Law.


9 We open ourselves to the power of destruction, by sending out destruction. A being who has not destroyed, cannot be destroyed - except by the choice of its Creator, however potentially dest- ructive the elements around it might be. Its destruction is its own choice, even though it must use forces outside itself to effect it.

10 Similarly a being that gives no sustenance, can receive no sustenance - again except from its Creator, however well- intentioned and potentially giving the beings around it might be.

11 A person cannot take for himself. If he tries, then what he takes will betray him, turn sour for him, give him no joy, or in some way negate itself for him.


13 If a man is sick, either in mind or body, then he requires the gift of healing. But he cannot give healing to himself directly. Whether or not he receives the gift, is his choice; but he can only receive it by giving a gift of equal kind and magnitude.


15 If we desire sustenance, we must give sustenance. If we desire love, we must give love. If we desire help, we must give help. If we desire happiness, we must give happiness. If we desire knowledge, we must give knowledge. If we desire truth, we must give truth.

16 If we give pain, we shall receive pain. If we give misery, we shall receive misery. If we give loss, we shall receive loss. If we anger, we shall be angered. If we reject, we shall be rejected. If we scorn, we shall be scorned. If we destroy, we shall be destroyed. If we hate, we shall be hated. If we deceive, we shall be deceived. If we disown, we shall be disowned.

17 This is neither good nor evil; it is the Law.

18 And the Law applies to substance, not to accidence. Repay- ment is exact - in substance, but not necessarily in accidence. If you give pain, you will receive pain, in order to redress the balance. But though the kind and the quantity of the pain which returns to you, will be an exact reflection of what you sent out, the means whereby it is given, and the outward manifestation of its giving, are likely to be different.

19 If you make a child suffer by depriving it of its toy, you are bound to suffer yourself as a result; and probably you will suffer some kind of deprivation; but it won’t be a toy, it will be whatever gives you the same kind of suffering that you inflicted on the child.

20 The Universal Law may deal to some extent in material objects and circumstances, but only in as far as they cause or lead to or represent, inner states of being; feelings, emotions, attitudes. Basically, the Universal Law deals in abstracts: joy, pain; satisfaction, misery; relaxation, tension; knowledge, ignorance; honesty, deceit; truth, lies; well-being, discomfort; fulfillment, frustration; pleasure, anxiety; hope, fear; life, death; energy, apathy; creation, destruction. These are abstracts; and these are the currency of the Universal Law. Physical circumstances are only the means by which these abstracts are brought into exist- ence.


2 We cannot change ourselves; but others can change us. We can choose to be changed by others, by helping to change others. So it is our choice, though not our direct action. We bring about a change within ourselves, but indirectly, by helping to bring about changes in others.

3 But therefore do not say: ‘You must not destroy, otherwise you will be destroyed’; but rather: ‘Destroy by all means, but with the knowledge that the destruction will return to you.’

4 Neither say: ‘You must give life, so that you will be given life’; but rather: ‘Give life or not as you choose; but recognise that what you give, shall be returned to you in full measure.’

5 For nothing is evil, if it is for GOD; and nothing is good if it is for man estranged from GOD.


7 So say rather: ‘Preserve that which you would have preserved within you, and destroy that which you would have destroyed within you.’



10 But do not make the mistake of identifying people with the evil that they manifest. In the last analysis, they may do this themselves, and thereby destroy themselves irrevocably; but that is their choice, not ours. No man is either saved or doomed, until the Final Judgement is made; and that Judgement is not any man’s to make.

11 Nor should we identify people with the society in which they live, even though they themselves might do so. Again, that is their choice, not ours.

12 You cannot destroy people and be destroying only evil. Destroy their values, their agreements, their aims, their fears, their prejudices, if these are evil in your terms. (If you are wrong, they will be ultimately indestructible, so the only harm will be to yourself.) Destroy the material and social codes by which they live, if these also seem to you evil. But do not identify the people themselves with these things, or you will find your- self destroying them as well.

13 There will be destruction of people. ‘For it must needs be that offences come; BUT WOE TO THAT MAN BY WHOM THE OFFENCE COMETH!’ The destroyers will destroy one another, by the relentless logic of the Universal Law. But do not be amongst them. Separate men from man, men from the world of men, men from humanity. Then you need only destroy evil - by replacing it with good.


15 But the world of men lives by the inversion of the Law.

16 Subject to the Law, as is all existence, but equally subject to its own inversion of GOD’s Truth, and to the self-deception which maintains that inversion, humanity attempts to destroy all that is of GOD; the natural cycles of growth, change and decay, the natural structures of animal and plant life, the knowledge and awareness of GOD’s agency in all existence, the natural passage of Divine Will and Intention, and all sense of Divine Inspiration and Guidance.

17 At the same time it seeks to preserve and promote all that is of man; man’s laws and customs, man’s demands for his own sust- enance and well-being, man’s creations, man’s rights, man’s supremacy over all things, man’s agreements and decisions, and the entire structure of man’s materialistic way of life.

18 Hence all that is of man is preserved in man. He remains human and materialistic, bound to his mortality, beset by fears and conflicts, ruled by his own mechanical creations, overwhelmed by his own technology, confused and persecuted by his own contra- dictory laws and customs, burdened by greater and greater demands for greater and greater rights and privileges, and overtaken by the uncontrollable march of his beloved dream of scientific progress. While on the other hand, he becomes more and more GODless; more and more physical and mental, and less and less spiritual, as all that is of GOD is destroyed within him.

19 Man becomes a grasping materialistic and intellectual machine. His human appetites, both physical and mental, increase, and agonise him with their incessant unfulfilled demands for satisfaction. And satisfaction recedes further and further away from him.

20 His values are worldly. The scope of his knowledge and awareness, is limited to the physical human world in which he lives.

21 As he eliminates the presence of GOD from the world, so, in return, the presence of GOD is eliminated from his own state of being. As he destroys and disfigures the evidence of GOD’s existence around him, so is destroyed within him, his own awareness of GOD’s existence; his GODliness and immortality.

22 That is the Law, and all existence is subject to it.

23 But man has forgotten the Law; otherwise he could find no justif- ication for his way of life.


2 If humanity remembered the Law, it would know how to judge itself. It would know how to assess its own position in relation to good and evil.


4 If he receives pain, it can only be because he gives pain. If he receives joy, it is because he gives joy.

5 If he feels insecure, it is because he gives no security. If he is confident, it is because he gives confidence.

6 If he feels deprived, it is because he deprives others. If he is cared for, it is because he cares for others. If he is ignored, it is because he ignores others.

7 If he is stimulated, it is because he gives stimulation. If he is bored, it is because he is boring.

8 If he is offended, it is because he offends. If he receives kindness, it is because he is kind.

9 If he feels hurt, it is because he makes others feel hurt. If he feels loved, it is because he makes others feel loved.


11 By what is given to us, we can know, if we are prepared to know, what we give to others. By what is taken from us, we can know what we take from others. By what is demanded of us, we can know what we demand of others. By what effects are created on us, we can know what effects we create on others.

12 Such self-judgement must eliminate all blame; which is the basis of human self-destruction.

13 If we blame, then others blame us, and still others blame them, and a downward spiral of blame and hostility begins. Because blame brings either the instinct to attack and destroy, or the instinct to alienate, to isolate. Either way is the way of hostility. And the spiral of blame and hostility, is the spiral of self-destruction.

14 Self-judgement by the Universal Law can prevent that spiral.

15 But humanity has forgotten the Law. In the world of men there is no such self-judgement. As the End approaches, blame and hostility continue to accelerate. So the climax of human self-destruction, is inevitable.



18 But what is blame? Is it condemnation?

19 No. Although in the name of purely human values, and in the interest of self, condemnation stems from blame; in the Name of GOD, and in the interests of right, it stems from the Love of GOD for His own.

20 For the prophet of GOD condemns human GODlessness, and is, in retum, condemned by those who defend it. That is the Law, and the prophet accepts it. He does not blame. He is fore- warned by CHRIST, and thereby forearmed with faith in his right- ness to condemn. And his condemnation is spiritual, not physical; a warning only, because he holds no brief to judge people, nor to punish them, only to condenm the structure and the way of life by which they live.

21 In the Name of GOD, he condemns what is evil, and is condemned, in return, by those who identify themselves with what is evil. That is the Law, and he accepts it. He does not blame.

22 So what is blame?

23 It is the denial of the Universal Law. It is a state of mind which says: ‘My suffering stems from you. It is your fault’; or: ‘That man’s pain is caused by them. It is their respons ibility’; or: ‘My mistakes are due to your influence’; or: ‘My sin is the responsibility of Satan’; or: ‘Humanity’s plight is the fault of an evil few’; or: ‘He is unkind to me, so I reject him’; or: ‘You have brought about my downfall’; or: ‘They have made me afraid’; or: ‘My parents gave me a sense of insecurity’; or: ‘He has destroyed my reputation’; or: ‘I am destitute because people have cheated me.’

24 That is blame. Feel it; know it. It manifests in every human being in one form or another. Do not be afraid of it. Do not try to suppress it or run away from it. Recognise it; acknowledge it; but begin to see it clearly for what it is; a denial of the Universal Law.



27 If it manifests in us, in the form of a negative reaction or emotion or attitude, then it belongs to us, because it originally came from us. To lay the blame for its existence on an element or force outside ourselves, achieves nothing, and usually promotes conflict and hostility.

28 A man feels pain. That is significant; because it tells us where the evil manifests. A man gives pain, and later the same man receives pain, in return for what he has given. That too is significant; because it tells us where the evil belongs. A man feels pain, because of what another man has done to him. That is not significant; because it tells us where the evil manifests, but implies that it belongs elsewhere.

29 When we give something, or create a particular effect, which in our terms is bad, negative, evil; something we would not care to receive ourselves; that is known as sin; a wrongness, by our own judgement; which is why CHRIST can say with confidence: ‘Do unto others as you would they should do unto you.’

30 For if we follow this commandment, we can do no wrong; because wrong is only what we ourselves judge to be wrong. It is a deeply founded judgement, and we cannot dismiss it with superficial justifications. It is the voice of conscience within us, and cannot be overridden or erased by outward protests. But it is no less a part of ourselves. So if we only give what we wish to receive, we cannot sin; and if we only create the effects on others which we would be glad to have created on us, again we cannot sin.


32 If we do sin, if we give what we ourselves judge to be evil, then the account must be balanced. Sometimes it is balanced immed- iately, with the pain of guilt and remorse. Sometimes further expiation is required. Automatically, and often quite unconsc- iously, we draw evil on to ourselves, in order to effect such expiation, in order to pay off the debt which we have incurred.

33 Sometimes the debt piles up, blindly unheeded - except by the deepest levels of consciousness - rationalised, justified, guilt and remorse held at bay. But inevitably comes the time of reckoning, when all balance is redressed and all debts are paid in full. We can run from the Law; we can try to hide from the Law; but we cannot ultimately escape the Law.

34 And such is the state of man, so deeply blinded is he to the Law and its profound significance.

35 And if a man is blind, it is because he has blinded others. If his sins are falsely justified, so that his debt increases day by day, it is because he has helped others to falsely justify their sins.

36 If a man is in debt almost beyond the reach of salvation, it is because he has led others that deeply into debt. If he feels to be without hope or help or sustenance, it is because he has offered neither hope nor help nor sustenance to others.

37 That is the Law, and none but GOD can transcend it.


2 A man who causes pain, and subsequently suffers pain to balance his account, if he then blames his pain on another, he is likely to follow the blame with hatred and recrimination; retaliation, and thereby yet more pain, inflicted on the one he blames. So that far from paying off his debt, he increases it; because the nature of the human game is such that he who blames is never satisfied. How could he be?

3 So in his frustration, and in his unfulfilled desire for revenge, he inflicts more and more pain, and becomes trapped in the spiral of an increasing debt of suffering. And unless he halts that spiral in time, recognising his own sense of sin, his own guilt, listening to the voice of his own conscience, and repenting and expiating and reversing the pattern, he must eventually descend beyond recall, destined for a final retribution of eternal alie- nation from the Source of Life.

4 But at no time, until the very End of Time, is it too late; to change, to learn the Universal Law, to understand it, to live with it always in mind, and thereby gradually to move from opp- osition to the Law, which can only bring a constant sense of discord and frustration, to harmony with the Law, and the increasing joy of returning, step by step, to reconciliation with the Source of Life; the all-embracing Love of GOD.

5 Man, as a race, may be locked irrevocably in the spiral of blame and hostility. But for the individual, there is a way to separate from that spiral. It is not easy, and it takes courage. Because the way of the world is like the current of a fast flowing river. It drags everything with it, so that only the strong-willed and the dedicated, can swim against it.

6 To blame with the rest is the easy way. The other way, which follows the principle of the Universal Law, is in three stages: the Beginning, the Task, and the Fulfilment.

7 The Beginning is to learn with the mind, to know with the intellect, to believe with the consciousness. The Task is to remember, always remember, that as we give, so must we receive, and by what is done to us, we can know what we do to those around us. And the Fulfilment is to know and believe with the heart and the soul, so that the knowledge is a part of faith, and the belief becomes a natural way of life.

8 So in the Beginning, we see blame for what it is. We learn and understand the causes and effects of blame. Then our Task is to go on seeing; seeing blame in ourselves and others; how it manifests, and what effects it creates. And finally, in the Fulfilment, all blame is eliminated. We no longer feel the need to blame.

9 And therein lies the end of self-destruction, and the conquest of Death.

So be it.

- Robert



BI 8

THE PROCESS OMEGA CHURCH OF THE FINAL JUDGEMENT Friday 31 January 1969 revised September 1973

Brethren, As it is,

1. 1 Literally Satan means the Adversary. And the scriptures tell us time and again that at the End the Adversary shall be destroyed and the forces of evil shall be conquered.

2 And so it shall be, precisely as it has been prophesied. But Satan the God, the Great Lord Satan, has ceased to BE the Adversary. He is raised up and reunited with His counterpart and one time enemy, Christ, so that They might begin to become One again.

3 We know Him and have always known Him by the Name of Satan, and Satan He will remain. But the Adversary now is something else . The Adversary now is all the negativity in every human being; all the lies and distortions; the conflict, the hatred, the tension, the blame, the hostility, the pain, the ignorance, the blindness, the self-deception, the isolation, the uncertainty, the misery, the antagonism, the failure, the futility, the apathy, and above all, the fear; all those elements within each one of us that drive us downwards and away from our fulfilment. These are the forces of evil.

4 And that is Satan now; the Satan that shall be destroyed, con- sumed in the Lake of Fire; not the God Satan, who brought evil into the world, first as a test for man, then as a punishment on man for his failure to withstand the test. His job is done, His work is finished and He is freed from the burden of it.

5 But the evil itself remains. The Adversary is still with us, embodied in the structure of humanity. And THAT is the Satan which shall be destroyed; the Satan within every human being. And it shall be destroyed by the destruction of humanity.

2. 1 Humanity is not human beings. Human beings are not humanity. Humanity is that vast unvtieldy structure of lies and distorted values in which human beings are trapped. Moral codes, material standards, political principles, economic demands and programmes, social conventions, national barriers, racial pre- judice and class distinction; these are the components of humanity.

2 And these are the source of evil. They are known as 'civili- sation'. But if we examine them and their effects, we see that they breed within the minds of those who are subject to them, conflict, hatred, tension, blame, hostility, pain, suppression, ignorance, blindness, self-deception. isolation, uncertainty, misery, antagonism, failure, futility, apathy, and above all, fear; in a word, evil; in another word, the Adversary.

3 Ultimately no human being is an enemy of GOD. If he represents himself as an enemy of GOD then we must treat him as such. But ultimately the enemies of GOD are: one, the structure of a way of life which surrounds and directs the human being, i.e. humanity, and two, the seed of rejection and negativity within the human being, which first drove him to help create that structure and now drives him to preserve it, and which at the same time feeds upon that structure.

4 But human beings themselves are not enemies of GOD. They are not the Adversary. They may side with the structure and identify themselves with the evil within them, and thus become trapped by the Adversary. But basically they are not the Adversary.

3. 1 Humanity is a trap, and human beings are caught in the trap.

2 We built the trap around ourselves. We fostered it, preserved it, and made it grow in strength and stature. This was our failure. And at the same time it was our punishment for that failure. We are like a man who is lured into using drugs, and finally traps himself into the agonies of addiction. The temptation ironically BECOMES the retribution.

3 But now is the time of the End. Human beings have suffered enough for the 'sin' of rejecting their GOD. We have paid the price of replacing Him with a self-created GODless structure of existence. So that structure, the humanity which we ourselves have made, must begin to be destroyed. And such is its nature that it is beginning inexorably to destroy itself. It is crumbling, undermined by its own excessive and unbalanced mass.

4 Humanity, the child of the forces of evil, is dying, destroyed by its own destructive nature. The world of men as we know it is ending. And nothing can be done to save it. Human beings must be released from the trap.

5 They too will die - by the million, and often with great pain and suffering, for the prophecies must be fulfilled - but to be reborn into a new order; not this time back into the same agonising rat race of GODless materialism. For that is dying never to be reborn.

6 Human beings, even those most closely identified with the material human existence which the world now offers its inhabi- tants as 'life', will be released by the destruction of that existence. They will be freed from the physical human game as it now is, as Satan has been freed from His role of the Adversary.

7 Whether dead and reborn, or surviving the cataclysms, there is release for human beings in the destruction of humanity.

So be it.

[ Signature -- Robert ]

September 1973



THE PROCESS OMEGA CHURCH OF THE FINAL JUDGEMENT Tuesday 11th February 1969 revised April 1972

Brethren, As it is,

1. 1 As we move out of humanity and into the Garden, via enactment after weird enactment, a change seems indicated in our attitudes to one another within The Process.

2 In the Garden, Processeans are what they are. They have little choice beyond the basic one of either being a Processean and keeping to the basic rules of conduct or not being one. If they seem to be out of contact or 'away with the birds', then that is how they are meant to be. You can be sure they are in contact with SOMETHING Processean (there is a good deal more in Heaven and Hell than just us, you know!). And if they don't seem capable of being authoritative and in command, then that is their level.

3 Every Processean will find his own level, and that is where he belongs. Validate the level.

4 If a Processean pulls something, falls flat on his or her face, that is a sign for all of us, not just for that Processean. It is part of the human game to come down with a heavy hand and punish. The Garden game is to be aware, to know what has happened - all of us, not just the one concerned - to share the act as though we all had done it, and use our awareness to move onto the next indicated phase.

5 We have always known that ultimately there is no failure or success, only a sense of failure, which is a wholly human trait. And a sense of failure concerning another Processean is as invalid as a sense of failure concerning ourselves. What is the difference, unless we are self-fixated and therefore automatically separate ourselves from other Processeans?

6 Hard though it may be to believe, within the Garden every Process- ean is equally free of humanity; as free as the Garden itself is. If a Processean manifests humanity, it is the humanity in all of us, not just the humanity in him or her. There are Processeans whose function it is to carry the burdens for all of us, to channel the agonies that all of us bring upon ourselves, to manifest the errors and wrongnesses which all of us bring into existence. Why else would our instinct be to blame them for what they do and what they are? Why else would we feel self-righteous indignation at their performances? Only because they are our own performances, manifested in someone else.

7 We should set no standards for one another, only for the overall state of the game in the Garden. And if that feels bad, then wherever the badness is manifesting, it stems from all of us. And badness and wrongness are not manifested in actions or incidents - these are simply leads and guides - but in attitudes and atmos- pheres, and these we all of us create, and the higher we are in the hierarchy the bigger is our hand in creating them (even when in concrete terms we have progressed no further than the rank of Messenger!).

2. 1 In the Garden, adjust the level of your expectations.


3 The future has unlimited potential, but the present is as it is, nothing more and nothing less, and as it is, is as it is meant to be.

4 For yourself, AIM for what seems to be the greatest fulfilment of your capabilities, but DEMAND of yourself no more than you give. That is the secret of no sense of failure. Again the future has unlimited potential for you, but the present level and extent of your giving and of your receiving is as it is, and therefore as it is meant to be.

5 For other Processeans, AIM to raise them as high in terms of fulfilment as they can climb, but DEMAND nothing of them beyond what they achieve and what they give. That is the basis of love and understanding. Once more the future has unlimited potential, but a Processean at any given moment is as he is and that is how he is meant to be, or he is no Processean.

6 Processeans are like the Fire and the Water that are the symbols of their life source. They cannot be moulded and shaped into predetermined patterns. They cannot be distorted and transfixed. They can only be harnessed, and they will find automatically their own level and their own pattern within that harness.

7 Each piece of a jigsaw has one place and one place only where it belongs. Anywhere else it cannot fit. It looks wrong, feels wrong, and throws everything around it into confusion. In its proper place, it fits, it lives, it is part of a meaningful pattern, and it contributes to a state of harmony around it.

8 If a piece does not fit where we are trying to put it, do we blame it? Do we relegate it? Do we punish it? If it belongs nowhere, we may not discover this until many of the pieces have been placed and much of the picture has emerged, but when we do, we simply remove it and carry on. But if it belongs, eventually we shall place it correctly and be satisfied.

9 That is the game within the Garden. And strife and discord can only hinder us in playing it. And blame is at the core of strife and discord.

3. 1 The fulfilment of the concept of GOD is a unity and a union; the Unity of Christ and Satan, and the Union of Jehovah and Lucifer. These can only come about through the creation of harmony where conflict has been. And the harmony must begin within The Process; harmony between Processeans, between lower ranks and higher ranks, between matriarchs and patriarchs, between Jehovians and Luciferians, between Christians and Satanists.

2 Only through harmony inspired from above but manifested below, can the Unity and the Union be fulfilled, and the scattered fragments of Totality come together into One.

Shalom, So be it.




BI 12


Brethren, As it is,

1. 1 In BI 9 we talked about the burden carriers within The Process; the Processeans who enact for us all, the less comfortable aspects of what we are and what we are going through, in order to show us the way beyond our remaining human identifications. Everything that any true Processean is or does at any given moment is simply a part of the whole, something he is channell- ing and manifesting that stems from all of us as a group.

2 The more we can accept that none of us has a separate individual personality, operating independently from the whole, the faster we shall move towards our final fulfilment in this level of the game. (Though even a Processean's refusal to accept his own choiceless channelling, is only a manifestation of the non-accept- ance of all of us! When we speak of choicelessness and the concept of pure channelling, it is easy to wonder at the object of teaching, but that too is part of the choicelessness, part of the channelling. Because even knowing that everything is inevitably as it is meant to be, does not remove the incentive to AIM for what seems to be the highest attainment, and to encour- age all Processeans to do the same. Nor does it remove the validity of acting on that incentive).

3 So, knowing [and feeling]* our own complete choicelessness in every- thing we think, feel and do, let us fulfil the paradox by STRIVING to understand more fully and to accept more completely the nature of our choicelessness. That is a paradox worthy of The Process, which is the Ultimate Paradox!

2. 1 Having looked at the concept of channelling from the centre out- wards, let us now look at the concept of channelling from the outside inwards. How many of you feel what seem to be alien feelings, when outsiders are around? How many of you think alien thoughts and manifest alien instincts and inclinations, when in contact with members of the general public? Again you are manifesting the links between The Process and the world of men. But in order to do it, you are picking up THEIR feelings, THEIR attitudes, THEIR thoughts, THEIR emotions, THEIR inclina- tions, and making them your own.

2 A man comes into the Cavern, and instinctively and immediately all the Processeans present find some reason to feel a strong sense of dislike towards him. Now they could all sit down and ask themselves what hostility each one of them has perpetrated against the man in order to feel this way about him. But that hardly seems a valid way through the problem. Far more effect- ive in resolving the attitude is a recognition that the man dislikes himself, and the result is that anyone with a real sensitivity to projections will pick up his feelings and mirror them. He sends out projections that say: "I am unpleasant and dislikable." A sensitive person picks up the projections and agrees with them, making the dislike his own.

3 This can happen with positive feelings towards people as well as negative ones, but it is the negative ones which often con- stitute a problem. And the problem can usually be resolved by an awareness of what is happening.

4 Also it is not always feelings and attitudes directed specific- ally towards another person that manifest in this way. States of agitation, nervousness, general hostility, suspicion, a sense of being watched, as well as positive feelings of warmth, relax- ation, energy, stimulation, etc. can be picked up and enacted whenever they are present with any kind of intensity.

5 If you find yourself in an alien state of mind, inclined to behave in an alien and inexplicable way, look for where the feelings are originating. It may be a person to whom you are talking. It may be a whole group of people across the other side of the room. But pinpoint from where it is coming and generally, in the case of a negative state, you can discard it.

6 But why should we pick up and enact what outsiders are thinking and feeling and doing? What is it in us that draws in these states of mind and makes them our own? The answer is the remains of our compulsive identification link with, and sense of responsibility towards, the world outside the Garden. And again, although it is individual Processeans who manifest these links, they are simply showing us all what links Tne Process itself as a whole still clings to with humanity.

7 It is a very long way up to be picking up and channelling the attitudes of others, instead of being so overloaded and fixated with our own that we can receive almost no external effects whatever. But it is still only a part of the way towards com- plete separation from humanity's agreements.

8 We may have risen above the earth, but we are still chained to it by strong identification links. When the world is wounded, we still feel the pain.

9 Despite our apparent satisfaction with, and acceptance of, the Tide of the End, we have unmistakable evidence that our detach- ment is by no means total. We are still conpulsively sensitive to the self-oriented woes and confusions of the human predic- ament. We feel them in ourselves, we see them in one another, drawn up from the world that surrounds us.

10 We are breaking the links one by one, and already, on several levels, we have attained harmonics of complete freedom. But there are still links to be broken. There are still entire levels of identification to be seen and felt and known and experienced, and then swept aside with the rest. And as long as the links are still there, we will continue to channel from outside inwards, in order that the links may be recognised, and then eliminated.

11 But meanwhile be aware - or at least AIM at being aware. When alien feelings and inclinations creep in from the human game and appear to belong to you, see where they have come from, accept them, acknowledge them, and if they are of no further use to you, discard them.

12 One of our greatest burdens is a compulsive ownership of totally alien states of mind. The assumption that because we manifest an attitude or a problem, then it must be ours, to be owned and validated, solved or resolved, within the context of OUR scale of values. Whereas if we separate what is truly ours - attit- udes and instincts that stem from an essentially Processean scale of values - from what is not ours, but belongs to the world outside, we can save ourselves much pain, and also take another stride in the direction of ultimate detachment from humanity. Perhaps we are ready to take that stride.

3. 1 The separation is everywhere, in every field, in every aspect, on every level, both within and without. Christ symbolised the separation when He said: "Give unto Caesar that which is of Caesar, and unto GOD that which is of GOD." Give to the world of men everything that belongs to the world of men, and to the Garden everything that belongs to the Garden. Leave with hum- anity all that is of humanity, and treasure within the aura of The Process all that is of The Process. Separate on every level.

2 Human attitudes, human thoughts, human emotions, human concepts, human ideas, human arguments and human agreements; channel them back where they came from. Channel them outwards and downwards. Exclude them. Allow them; recognise them, acknowledge them, validate them, communicate on them if it feels appropriate, share them if necessary; then return then to where they belong. And if they still remain, accept that too. There is more to be felt, more to be seen, more to be known, more to be understood, more to be experienced. The patience of the saints is a part of acceptance.

3 And there will be suffering - even in the Garden. Although we may not be OF the world, living IN the world entails feeling many of the world's agonies. Remember that the function which we are fulfilling here is a part of our expiation, and expiation must contain suffering.

4 And humanity's greatest pain lies in its alienation from the Truth, so that too we must feel and know from time to time, as part of our function in the world. So bear the pain when it comes, but do not despair. Keep always the knowledge of your basic and fundamental contact with GOD, which is unchanging.

5 The world of men is Hell. The Process in the world of men is Purgatory. And in Purgatory, although there is the pain of expiation, there is also the certainty of ultimate fulfilment. There is no way from Purgatory into Hell; only into Heaven, once the debt is repaid and the account balanced. For the Elect, tainted as they are by aeons of sin and alienation from GOD, there is suffering, but suffering which leads inexorably towards purification and rebirth. For those who truly BEL0NG in Purgatory, there is no longer a choice between Heaven and Hell, only a span of Time which separates them from ultimate reunion with GOD. For those who are truly OF The Process, there is no way back into the world of men; only the Time of the End to endure while the debt is repaid.

6 And the extent to which a being is of The Process is the ext- ent to which he consciously believes he belongs within the aura of The Process. That is your criterion. Your uncon- scious motivations reflect only the nature and extent of your need to expiate and the function you are destined to Perform. Ultimately, your spark of conscious knowledge that you belong, is all that matters. And he that endures to the End shall be part of the New Beginning.

4. 1 But another step towards the final state of detachment seems appropriate at this time. Our compulsive links with humanity are closely connected with the nature of our contact with hum- anity. And a manifestation of these links is a driving need some of us feel to tell the world about ourselves, who we are, what we are, what we stand for and what we are doing. And we carry this far beyond the basic demonstration of The Process for the purpose of collecting the few who belong. We are more than simply a beacon set on a hill to attract our people. We still tend to make ourselves 'available' to all and sundry for information about us.

2 For what? Why do we feel the need to answer people's casual and generally irrelevant questions satisfactorily - for them? Why do we feel obliged to 'explain' our attitudes to those who doubt us and air their doubts? Why do we feel compelled to 'make sense' in THEIR terms, to meet and satisfy THEIR logic on its own ground.

3 All of this indicates another identification link, another shar- ed agreement, another sense of responsibility towards humanity.

4 How many of you knew that you belonged, because it all 'made sense' to you in human terms? How many of you found your place within The Process, because all your questions were satisfactor- ily answered? True Processeans seldom realise what they are on the basis of human logic; they FEEL their belonging without having to know consciously all about what The Process really is. THEN, to find out, to learn, to penetrate the mysteries, to lift the veils of ignorance, to understand and clarify and probe the real depths of Process knowledge, there are the Progresses, the Discussions, the Circles, the Meditations and the Processcenes; a formal structure in which questions can be answered. The books and magazines are an extra; a bonus; something on which a Processean can pin his sense of belonging if he needs to do so.

5 Beyond that, for the Elect, there are the [Secret]* Teachings, steps on the way back, which, as we tear aside each veil, take us closer and closer to the End and our point of origin.

6 So don't feel that you must answer every outsider's casual quest- ions. Be charming and polite, but make it gently clear that all the principles and tenets of The Process may be learned at Process Activities and from Process literature, and that inform- ation about the organisation and structure of The Process is not their problem and need not concern them.

7 You MAY answer questions about The Process - as long as they are relevant and concern matters that are not internal and private - if your instincts tell you to do so and it feels appropriate, but you need never feel obliged to do so. Nor need you feel that it is your duty to inform people, except in terms of the activities and amenities that are available to them as members of the public.

8 Follow your instincts. If you truly WANT to answer a Person's questions, then do so by all means. But if you only THINK - compulsively - that you OUGHT to answer them, then don't.

9 There are laid down formal opportunities for both teaching and preaching to those who choose to listen and learn. The chan- nels are open wide for the collection of new Processeans without the added need for casual conversations with outsiders. Our time is too precious to be spent on what is often an unrewarding and nonproductive activity, since if you are talking to non- Processeans, all they feel is mystery. They are not equipped to understand. This is the separation.

10 So make this your general rule for casual contact with the world of men: A calm and validating minimum of words - or silence, if you wish.

11 We are not here to convert or persuade or convince. We are not here to serve the human needs of human beings. (There are mill- ions who attempt to do that - to their own sense of failure). We are not here to make humanity love us, or accept us, or under- stand us, or approve of us, or in any way validate our exist- ence. To play that game, making those demands, is to play the human game, and to be trapped within the human cycle of ignor- ance.

12 Our game is a different game; not one concerned with reaching out and down to find favour in the eyes of men, but one concern- ed with reaching upwards, transcending the levels of human judgement and evaluation; a game of purification, by moving further and further away from the confusion of the human lie and closer and closer towards the clarity of Divine Truth.

13 We are here to destroy the 'forces of evil', which are all the negative, failure aspects of existence; the elements that drain life and foster death, that corrupt rather than cleanse, confuse rather than clarify, and drag down rather than lift up. And to do this we must manifest, and then destroy them, within ourselves; bring them to the fore, enact them, and then elim- inate them through the power of knowledge. We must see and feel and know, and then destroy; our unawareness, our defens- iveness, our need to be superior, our need to be right, our instinct to justify, our lack of control, our lack of contact with one another, our fixed attention on self, our resentment, our jealousy, our hostility, our need to blame and invalidate whilst seeking validation for ourselves, our inclination to disobey, our refusal to give, our sense of vulnerability, our fear, our guilt, our personal Pride and our sense of failure.

5. 1 These elements and all the others that stem from and relate to them reflect the presence of Satan. They ARE the presence of Satan, within the world and within us. And when the Bible speaks of the destruction of Satan, of Satan being cast for- ever into a lake of fire, it means the purging of the world of these elements, which it calls the 'forces of evil'.

2 The earth must be purged and cleansed in the fires of purific- ation, which means that we must take upon ourselves all the evil with which the earth is polluted, and then purify our- selves in order to destroy the evil. Only then can Satan Himself, the Being, be free; His soul released from imprison- ment within the earth.

3 As we destroy each negative aspect within ourselves and within The Process, as we enact and eliminate another force of evil, another Satanic manifestation, another human compulsion, we sever one more link that binds Satan - and thereby also Christ His Brother - to the world of men.

4 By reason of His function as Tempter and implanter of evil, Satan is bound to the creation which He has proved invalid. His soul, His basic life-energy, which He has used to do His work, is locked within the human race, chained by the human manifestations of evil, the seeds of which He sowed, and the cataclysmic harvest of which He must reap.

5 He is shackled, and only the Spirit of Christ, embodied in us, can release Him, by taking unto ourselves the forces of evil, and destroying them through knowledge and love of one another. Then and only then can the ill-fated race of humanity itself be destroyed, and the energy invested in its creation be returned to the Unity of GOD.

6 But to need humanity's approval is to play humanity's game. We must enact the negative aspects in order to recognise and destroy them, but we must not indulge in them blindly. We must follow the human path with our enactments and with our eyes, but we must not wander down it with our eyes closed and our feet dragging in the mud.

7 Humanity's game is one of seeking validation, demanding love, grasping for approval, all on a human level. And the result is mutual invalidation, hatred and disapproval. Men begin by seeking one another's love, and end by hating one another.

8 But in the Garden, even during the most human of enactments, the only meaningful love is the Love of GOD and the Love of Christ. It overrides every other concept. And as long as it is always there before us, a part of us, enveloping us in Its aura, we cannot ultimately fail. We can only seem to fail, pretend to fail and punish ourselves with a sense of fail- ure. That is the nature of Purgatory.

9 Remember that choice is gone. The time of sin is past; the time of retribution is now. But we must seem still to choose, so that we can seem to fail, so that we can play our Part in the repayment of the debt of suffering.

lO Feel the pain of now; it is for Christ that you carry the bur- den of it, whether mental or physical, and it is towards His Salvation that you feel it. But know the basic safety of His Love, which is given to all that seek to serve His GOD. For that is timeless and unchanging.

So be it.


  • Words so marked were scratched out by Robert’s own hand.





Brethren, As it is,

1 1 The separation is within the dimension of Time. In Time there is that which is of GOD and that which is not of GOD. There is negative and positive; evil and good; sin and virtue; salvation and damnation. There is division; and from the initial divis- ion of GOD and antiGOD, there springs the fragmentation of all things, and the scattering of all the parts of One throughout the Universe of Time and Space.

2 GOD is divided and divided and divided, until It is stretched from one end of eternity to the other.

3 But without Time there is no Separation. Ultimately there is no division. There is no right and wrong, good and evil.

4 The burden of Time is the conflict of the division. And this is our burden. We embody the whole separation, from one ext- reme to the other. We must; otherwise the parts cannot be brought together. We are stretched across the whole span of the Universe. We are at the pinnacle of Heaven, and in the deep- est depths of Hell. We are totally good, and at the same time totally bad. We are wholly of GOD, and we are wholly not of GOD. We manifest the ultimate of all things, both negative and positive.

5 And our function is to separate; to raise up that which within Time is of GOD, and to condemn that which within Time is not of GOD; to create GODliness, and to destroy unGODliness, at the same time manifesting both within ourselves.

6 And within Time, that is as it is - divided. But beyond Time, everything is a part of GOD - not of GOD divided, but of GOD united, resolved and brought together into One. Within Time, there is an eternity of agony for all beings not of GOD. But when Time is no more, eternity is no more, the Separation is no more. There is no condemnation, because there is no division. There is no damnation, because there is no Separation.

2 1 But until Time is resolved and all is brought together, we must bear its burden to the ultimate. We must span the scale from the highest to the lowest. We must feel the greatest joy and the greatest agony. We must embrace the ultimate salvation and the ultimate damnation. We must be the very best and the very worst. We must hate, and we must love. We must know perfect- ion, and degradation. And we must know the Separation in all its stark and unequivocal intensity. Before it can be trans- cended, it must be known and felt and experienced to the ulti- mate. Black must be the ultimate black and white the ultimate white and we must feel and know them both.

2 For again, there must be Separation before there can be no Sep- aration. There must be the ultimate intensity of conflict before there can be no conflict. The two ends of the Universe must be disentangled before they can be reunited, distinguished before they can be identified.

3 If we are clinging desperately and fearfully to something, terr- ified that at any moment it might be torn from our grasp, then we cannot be truly united with it until we have first been sep- arated from it - or more accurately, until we have seen that in reality we already ARE separated from it by the barrier of our compulsive attachment to it, and the true extent of our sep- aration. Because knowledge and awareness are always the only essentials when it comes to action. To see and to know are all we are required to do of our own volition. From there we are free to follow, as far as we can, our instincts and our inclina- tions; to exercise our illusion of choice according to our own judgement and the signs that are there to guide us.

4 However choiceless we may consciously know ourselves to be, until that knowledge has become a true and deeply founded aware- ness, both conscious and unconscious, there is still the illus- ion of choice; a basic sense of personal control of our destiny, a sense of individual responsibility. And as long as that is there, we must enact it, attempt to fulfil it. That - ironic- ally - is a part of our choicelessness; as is the fact that we shall inevitably fail.

3 1 We have always known that if we demand something compulsively of ourselves, we must fail to achieve it. And the reason is based upon the fact of choicelessness, and upon the myth, the fallacy, the illusion that choice exists at all. And here is the logic of choicelessness.

2 If you create something from nothing, or more precisely from a part of yourself, then whatever that creation does or is, stems from the nature of its creation. If it behaves in a particular way, manifests a particular characteristic, that must be a dir- ect and logical outcome of the way it has been designed and programmed. In the face of external pressures and circumstances, the response of the creation, which is what matters, again stems directly from the nature of its existence, and therefore from the way it has been created.

3 But when we speak of creations, we include a factor which contra- dicts this logic. We include the concept of personal choice. We say that a human being, which is a creation of the Great God, has a will of its own which is independent of its creator. And the Great God, by His condemnation of His creation on account of its misuse of its power of choice, endorses this.

4 But this is disownership of the creation. This is saying that what the creation does, stems not from the nature of its creat- ion, but from some independent element, peculiar to the creation but having no connection with the creator.

5 So by deciding that a creation has a personal choice of its own, independent of the creator, the creator disowns the creation. He rejects it. He says: “The creation is not wholly mine. It has an existence of its own that is separate from me. I am not responsible for the way it chooses to be.” He then demands that the creation exercise the element of choice in one partic- ular direction. He demands obedience.

6 Now he has already rejected his creation by maintaining that it has choice and a will of its own separate from him. By the Universal Law his creation must in turn reject him. And its only method is disobedience.

7 Reject and you must be rejected in return. So the creation dis- obeys. It must, in order to fulfil the Law. It quite deliber- ately fails to meet the demand which the creator makes upon it. And the irony is this: IT HAS NO CHOICE. It is subject to the Universal Law, and therefore cannot do otherwise but reject its creator, who has rejected it.

8 So the choice was an illusion, a myth, a fantasy, both for the creation, which really believed it had choice - it FELT the power to choose, to decide, to control its destiny - and for the creat- or, who equally felt his creation’s power to choose. But it was a lie. Choice does not exist. Every creation in the Uni- verse, on every level, is subject to the Universal Law, which controls everything the creation manifests, and is inevitable. A man has no more choice than an amoeba.

4 1 But why then the lie? Why the illusion? What is it for?

2 The answer is: ‘the Game’. The illusion of choice is for the Game. The Game is conflict; creating and destroying, building and demolishing, separating and coming together, rising and fall- ing, disintegrating and reuniting, failing and succeeding, living and dying, winning and losing, loving and hating. That is the Game; and the Game is the essence of existence.

3 But without the lie; without the illusion of choice, which is the illusion of conflict, which is the root of striving and reaching and hoping, which is the driving force of movement and change and growth and development; without the fantasy of a creation’s control over its own destiny; there is no Game, only a static motionless perfection.

4 So for a game there must be conflict; for conflict there must be choice; for choice there must be rejection; for rejection there must be disownership; for disownership there must be creation and separation. That is the start of the cycle. Then the cycle must be played out. There is no returning ex- cept by completing. The full circle of the Game must be tra- versed; rejection by rejection by rejection.

5 And because to create and then give choice to the creation is the prime method of rejection, this is the pattern of the Game; a cycle of creation and subcreation. The creator creates and rejects; the rejected creation, in order to fulfil the Law, becomes a creator, and itself creates and rejects. And the creation’s creation also creates and rejects. And so the cycle continues, separation on separation on separation.

6 And each of us on his level of existence has been created and rejected and subsequently each of us has created and rejected. Demands are made upon us by our creators, demands that we feel within our bones and therefore make upon ourselves, demands that inevitably we fail to meet. And because we reject by such fail- ure, our creators reject us the more, separating us ever further from knowledge of them, from contact with them, from their love and their security.

7 So we, in our turn, must equally add to our own rejection through disobedience and failure, and so the spiral downwards into death continues. And at the same time we make demands upon OUR creations, instilling in THEM a sense of their own personal res- ponsibility, and thereby forcing THEM to fail in order to reject.

8 And as long as we pass responsibility downwards, as long as we demand of those below us in the hierarchy, demands will be made upon us from above. Responsibility will continue to go down the line, choice will continue to be meaningful to us, whatever we might consciously know to the contrary.

9 By the Universal Law; as long as we demand from below, it shall be demanded of us from above. As long as we reject by demand- ing, we shall be rejected.

5 1 But we do demand. We demand by desiring, by needing. And there are more demands to be made, more burdens to be carried, more failure, more disappointment, more rejection, before the cycle is complete and the illusion of choice is taken away.

2 Pain is conflict; conflict is choice; choice is the lie by which the Game is played. And there is more of the Game to be played out before the completion.

3 We are carrying the burden of choice, which is no less real as a burden for being an illusion. For us the illusion is still reality, and until we are ready to be freed of the burden, until the time comes for the burden to be lifted and for us to fall back into the perfect security of total choicelessness, we shall continue to feel the weight of personal responsibility. We shall continue to feel the need to place that burden upon our- selves and one another. We shall continue to feel the need to blame ourselves and one another. We shall continue to strive amongst ourselves, despite what we cannot help but know. For that is the Game.

4 But if we know that the pain we feel, whether it is mental or physical, is only a fraction of the pain which the Gods them- selves must suffer to conclude the Game according to the Law; if we know that whatever our burdens, Their’s are a hundred times greater and more agonising to bear; can we endure with a greater sense of purpose and worthwhileness, can we find some light of truth in the darkness of the lie?

5 And if, beside the pain we feel, we hold a separate and indep- endent knowledge of the final lifting of the burdens from our shoulders, if we know our choicelessness and still enact the choice, without confusing the two and becoming submerged in our fear of alienation, can we derive an added strength and a basic reassurance and security from the faith inherent in this dist- inction?

6 The mind thinks, whilst the soul both knows and feels. But within the Game, within the bounds of Purgatory, knowing and feeling are divided, separated from one another by the conflict of the thinking mind. So that what we know, is not what we feel.

7 We know truth, but we feel a lie.

8 We know love, but we feel hatred.

9 We know that ultimately there is life; but all we feel is the all pervasive presence of death.

10 We know the Unity, but we feel the Separation.

11 We know GOD, but we feel the pressures and effects of antiGOD.

12 We know the ultimate goal of perfection, but we feel submerged in irrevocable degradation.

13 We know Heaven, but we feel the sorrows and the terrors of Hell.

14 We know harmony exists in all things, but we feel ourselves and all existence torn apart by seemingly interminable strife.

15 And we know that one day we shall no longer be divided within ourselves or from one another, and then we shall know what we feel and feel what we know, and our souls shall be one.

16 The conflict of the mind is an intellectual contortion that breeds doubt and misgiving. The resulting conflict of the soul, itself divided by the mind’s dichotomy, is a searing agony of twisted contradiction. It is the Universe stretched across eternity and nailed in place, helpless and impotent upon the rack of Time. It is the crucifixion of the core of life. And each one of us embodies his share of the pain.

17 So do not feel alone, nor that even one moment of suffering is without purpose. The debt is exact, and every grain of agony is counted towards its repayment.

18 And the cycle is drawing to its inevitable close. And al- though the feelings of pain are in many ways intensified, yet equally the knowledge of choicelessness and ultimate freedom from the burdens of expiation, expands within us, giving us greater faith and greater powers of endurance. Also already we are beginning to touch the lower harmonics of freedom itself. And from these experiences we are beginning to learn the nature of the ultimate freedom.

19 And as long as we feel the present; live within it, understand it, embrace it, accept it as part of ourselves, and can rise above it; then we may know the future; see it in the distance, imagine it for ourselves, not as something to be striven tow- ards, grasped for, hoped for, reached for, prayed for or even worked for, but as something that must be, a time that must come to us when the task is finished.

20 We do not AIM at the freedom and joy of the future. We only AIM at what seems to be the best permutation for the present. The future is something we KNOW. It already exists, prepared for us. And sooner or later, according to the Will of GOD, it will cease to be future and become present.

21 Then we shall know and feel as one. Then shall we rest in the fulfilment of an undivided soul. Then we shall find peace in a mind no longer torn by conflict. Then we shall receive as we desire to receive, and give as we desire to give. Then shall we know what we want, not only by what we have, but also by what we FEEL we want. Then the spark of pure cons- ciousness shall rule within each of us, instead of being subject to the anachronism of a divided unconsciousness.

22 Then we shall be where we feel we belong. Then we shall do what we feel inclined to do. Then we shall be what we feel the desire to be. Then we shall have what we feel we want to have. Then we shall love and be loved, give and be given to, know and be known, receive and be received, accept and be accept- ed, without the pain of conflict and frustration.

23 Know that future time. Do not grasp for it; that will only intensify the pain of now. But know it; see it; believe in it. For it is the fulfilment of the Divine Will.

So be it.

- Robert



BI 14




Brethren, As it is,

1 1 No being in the Universe is selfless. There is no such thing as selflessness - unless it is non-existence. There are no such qualities as altruism or unselfishness. They are moral- istic myths propagated by pretentious hypocrites and swallowed by the ignorant.

2 If we exist at all, then the core of our existence, by defi- nition, must be the self. The spark of pure consciousness, which is the soul, is the self.

3 We can tie ourselves in knots and drive ourselves around in circles on a sense of guilt for being selfish, for pursuing a goal of personal survival. Even as we deplore our selfishness, we become further appalled by the fact that we deplore it bec- ause it could lead to our damnation! So we seek to be selfless for totally selfish reasons.

4 We speak of the Salvation of GOD. But why is our purpose to save GOD? Is it selfless altruism? By no means. We are a part of GOD; so GOD’s salvation is our salvation. Are the branches of a tree selfless because they band together to give life to the trunk? No, but they are wise.

5 We speak of helping one another, as opposed to looking after ourselves. Is this a denial of self? By no means. Do the oarsmen in a life-boat deny themselves by giving strength to one another? No; they help to ensure their own survival.

6 What appears to be altruism is awareness. What seems to be selflessness is wisdom. It is the knowledge of the Life Source, and the knowledge of the Universal Law. It is the awareness that if we save that to which we belong, and upon which we de- pend, we save ourselves. It is the awareness that if we give strength TO what is of GOD, we shall receive strength in equal measure, FROM what is of GOD.

7 And to narrow it down even further; it hinges upon the scope of our identification.

8 If we identify ourselves with our physical existences, then self, for us, is that; our bodies. Survival of self means sur- vival of the body. Preservation of self means preservation of the body. Satisfaction means satisfaction of the body. This is a very limited scope. By identifying with our physical existences, we make ourselves destructible, transitory, trivial and ultimately meaningless.

9 If we identify ourselves with our social status, then THAT is the self which we seek to preserve at all costs. If we feel that to lose our reputations or our positions in society, is to die, to be destroyed; then that is the scope of our identifica- tion; again narrow and transitory. Social status is meaning- less in ultimate terms.

10 We can identify ourselves with our material possessions, and feel that at all costs we must preserve them in order to surv- ive; at the same time feeling that the acquisition of more will lead us towards fulfilment. Still the scope is small. Self is no more than a set of physical objects and their exchange value.

11 We can identify ourselves with our profession or calling, and feel that as long as we have that we are alive. Or we can begin to expand our scope a little, and identify ourselves with an entire social strata; in which case the overall promotion and preservation of that strata becomes part of the promotion and preservation of self. A racist identifies himself with his racial background, and therefore feels that by upholding the cause of others with the same background and origins, he is fighting for his own personal survival. The scope is wider than physical existence or social standirtg, but it is still small and meaningless in ultimate terms.

12 We can identify ourselves with a political ideal, with an ent- ire nation, with a culture, with a moral code, with humanity itself. True identification on these levels, where there is real dedication on the basis that therein lies the road to the ultimate survival of self, indicates a relatively large scope. Here we find what is known as selflessness, because the self is identified beyond the scope of the immediate individual exist- ence, and embraces a much wider territory. Here we begin to see how awareness tells a being that true preservation of self can only stem from the preservation of something much greater and more extensive than self, of which self is a part.

13 But still, if we examine the wider territory, if we look close- ly at that with which the self identifies, we still see only a shallow transitory concept. Ultimately, what is a political ideal within the Universe? What are national boundaries and differ- entiations in relation to eternity? What will become of a culture when the world is dead? What is human morality when the human race is gone? What is humanity when Judgement comes upon the earth?

14 The awareness only takes the being so far. He reaches beyond the tiny confines of its own personal separateness, but he can- not reach beyond the equally temporary, though somewhat larger, separateness of a human group or a human concept.

15 That is the criterion. As long as that with which the self identifies, lies within the limits of humanity, as long as it is subject to human laws, human standards, human values, human qual- itites and human limitations, no matter how vast, no matter how much scope it covers, it is ultimately meaningless; it is tran- sitory and destructible. Like humanity itself, it is subject to death - corruption, decay and death.

16 As long as the self seeks survival within human terms of any kind, it must be destroyed; just as humanity must be destroyed.

17 If a framework is destroyed, then everything which existed with- in that framework, even if it spans it from end to end, must be destroyed as well.

2 1 So with what can the self identify in order not to be destroyed, in order to survive? What is indestructible? What is ulti mately invulnerable?

2 Only GOD; the Life Source of all existence.

3 If a being identifies itself with GOD, and therefore seeks the salvation of GOD in order to ensure its own survival, that is true awareness. That is seeing and knowing the ultimate scope. Self becomes GOD, and GOD becomes self. Thereby self becomes invulnerable and indestructible.

4 We speak of self-sacrifice as a virtue, and on one level it is just that, when human-self is sacrificed in favour of higher- self or GOD-self. But the real sacrifice of self is the identification of self with something human, something OF the world, something that must eventually be destroyed. And that is self-destruc- tion.

5 So if we wish to give meaning to the concept of selflessness, let us call it human selflessness, which is GOD-selfishness, and is a mark of wisdom.

6 But how to reach a state of GOD-selfishness; how to reach an identification of self with GOD, so that the being feels it and knows it with reality; that is the problem. We can know that the self must be identified with GOD, and yet feel it only iden- tified with humanity. That is the soul divided. That is the anguish of spiritual conflict. We can know that the body is a meaningless husk, and yet feel the instinct to protect it and preserve it as though it were ourselves. We can know that hum- an values are shallow and transitory, and yet feel inextricably involved with them. That is the power of the human mind, which imprisons the soul.

7 For the soul is like a caged bird. It sees freedom beyond the limits of its narrow confinement; it sees the sky, and under- stands the difference between what it is and what it could be; it knows that outside is life, whilst inside is nothing but a stagnant death. Yet it is trapped; it cannot reach the life it knows is there. And the soul sees GOD, knows GOD, under- stands GOD; but cannot touch GOD, and cannot reach GOD through the rigid and impenetrable barrier of its human existence. And the anguish and frustration of this dichotomy tears the soul apart.

8 But how to find the freedom, which is seen and known but not felt? How to identify the self with outside instead of inside, not only with a conscious knowledge, but with a complete aware- ness, known and felt? How to become the dream of not just seeing, but of being GOD?

9 O GOD, the pain of seeing and knowing, yet not being able to reach, to touch, to become part of, to be enveloped in, to be absorbed by. O GOD, the separation; no longer in blind ignor ance and feelingless unreality; but seeing and knowing, and yet feeling the gulf between. Is this the final pain before the unity? Is this the last agony before the joining together? Must the Devil rend us before he will relinquish us, and let us return in body, mind, soul and essence, complete, to where we belong?

10 The being cries in helpless despair to its creator.

3 1 But where to begin to be free of the pain of separation? We long to take the final step, to be finally united and absorbed, but what is the first step? We see the ultimate, we know the completion, but what is the link between now and then, between here and there, and how do we begin to traverse the link?

2 The final step is outside the bounds of our human identification, but the first must be inside it, because that is where we are now. And always knowledge is the key. Each step is a grain of meaningful awareness. Nothing else is truly valid. Act- ion is the fruit of knowledge, but knowledge is always the source.

3 Something we must know, in order to begin the journey into life; but what?

4 What is now - for us? What is here present - for us? What are we - here and now - for ourselves and for one another? What is?

5 That is knowledge. That is all the knowledge that exists. The rest is speculation.

6 The bird is in the cage. For the bird, the cage is. The sky will be, but is not, except as a vision of the future. So in order to know, the bird must know the cage. It must know the sky, but only in order to know more completely, and with reality the nature of the cage in which it is trapped.

7 The soul is trapped within the mind. In order to know, it must know the mind. In order to know the mind, it must know the human game, which is created by the mind. In order to know the human game, it must know humanity, the player and the pawn of the human game. The soul may know GOD - must know GOD - but only in order to know humanity; (and thereby) the full extent of its alienation from GOD.

8 For there is a way out of the mind. There is a way out of the human game. There is a way out of identification with humanity. Knowledge is the way out; knowledge of the mind, of the human game, and of humanity.

9 But again what is the first step? To know; but to know what? Surely not the entire nature of the mind. That is almost the last step. No. The first step is to know that we CAN know. If we are to know, we must open our eyes and look, and see. But in the pain of our sense of separation we are blinded. So in order to see, we must rise above that pain; feel it, accept it, own it, but instead of sinking beneath it into despair and abject misery, we must know that we are greater than the pain we feel.

10 That is the first grain of knowledge. That is the first step. To know that we are greater than the pain we feel. To know that we are stronger than the burden we carry. To know that we are of more consequence than the cage in which we are impris- oned. TO KNOW THAT WE ARE GREATER THAN THE PAIN WE FEEL.

11 When we know that, we have begun. That is knowledge of here and now. That is knowledge of what is. That is awareness. And that is a beginning; because it must lead to further knowledge. To know our strength and our stature, is to know our power to know. And that is all the inspiration that we need.

12 We have always said that until the full extent of the alien- ation is known, there can be no coming together. Until the totality of the rejection is seen, there can be no acceptance. Until the separation is recognised, there can be no rejoining. So until we know the cage, until we have seen and felt every aspect of it and how it relates to us, until we have recognised the extent to which we are trapped, how we are trapped, and in what we are trapped, we cannot be free of the trap.

13 Therefore, having taken the first step, having risen above the pain by knowing that we are greater than it, we can take the next and the next and the next. We can look at the pain. We can know its nature, its strength, its power, and its effects upon us. We can go behind the pain and examine its source. We can look at the guilt and the fear from which the pain stems; guilt for the past which keeps us in the past, and fear of the future which keeps us in the future; the two anchor-points which hold us stretched across the whole span of Time.

14 We can see the blame we use to keep the pain in place. We can see the justifications, which maintain the guilt unexpiated and therefore the fear unresolved. We can see the deliberate blind ignorance that prevents us from moving towards freedom. We can see the links that bind us to the human game.

15 The bars of the cage are spaced, so that if we live wholly in the here and now, we can slide through with ease and find the free- dom that is outside; but if we are stretched from the distant past to the distant future, nailed down at both extremities of Time, then we are trapped, unable to squeeze even one aeon of our vast unwieldy burden in between them.

16 For if we live wholly in the here and now, guilt cannot reach us, because it comes from the past; fear cannot touch us because it comes from the future; we have no desire to blame, no need to justify, and no instinct to be blind. The bars of the cage cannot hold us in.

17 But that is again a contemplation of the final steps. We are only beginning. We are behind the bars, examining them; beg- inning to know the extent to which they DO hold us in; the extent to which we DO blame and justify and ARE deliberately blind. We are beginning to learn the nature of our guilt and of our fear.

18 And step by step, we can know every aspect of the human game and the part we play within it. And if at any time we collapse because the pain intensifies and overwhelms us, then we must remember again the first step, which is always the first step, not only from the beginning, but from any point of immobility. TO KNOW THAT WE ARE GREATER THAN THE PAIN WE FEEL. Then we can begin again; like the action of standing up in order to move on. Because nothing is lost by fallling, as long as we rise again.

19 As a soldier learns to live with death without succumbing to its morbid terrors, so we can learn to live with our sense of separation from the Source of Life, without despairing.

4 1 But if a being does despair; if the sense of futility descends upon it and it collapses, losing the knowledge of its basic strength; if it seems to cease caring enough to fight, and blindness and ignorance overwhelm it completely, so that alone it would die; that is the time when more than at any other it needs the help of one of its own kind. When it feels too much pain to know that still it is greater than the pain, when even that basic first step is beyond it, and it CANNOT stand up in order to move on; then it needs help.

2 We each of us feel moments of despair, moments of total futility; but never all of us at one time. So that when one collapses, another lifts him to his feet, and when the second himself stag- nates and is unable to move, the first lifts him and gives him a new incentive.

3 The lifting may be done in any way that is effective and approp riate: a gentle word or an angry word, validation or invalida tion, encouragement or reprimand; anything that works and enables the person to take that first essential step within the Game. And each of us is different, responding to different effects; and each time we fall is different, requiring a differ- ent remedy.

4 So set no standards on what is needed by a person lost in the depths of a sense of futility; simply be open to inspira tion, and do whatever is required to put him on the road again. If he has done the same for others, it can be done for him. And who has not, at some point in his existence?


6 Because we must go through weakness to reach strength. We must know despair, before we can find fulfilment. We must die, be- fore we can be brought to life. We must fall into the depths of futility, before we can be raised to the heights of ecstasy. We must feel lost and abandoned, before we can know finally that we belong. We must know the totality of failure, before we can be given the satisfaction of success. We must feel the dark- ness of alienation and GODlessness, before we can see the Light of Truth. That is the Game; the swing of the pendulum; the Law of a ‘two pole’ Universe.


So be it.

- Robert

13th May 1969





Bretheren, As it is,

1. 1 A few weeks ago we received information during one of the Omega Dialogues about parent/child relationships. It concerns the aspect of rejection and it is as follows:

2 "There is a pattern, and it runs in a circle. It starts at the top of the circle, and there parent and child are one.

3 "Then the rejection starts. The parent separates the child and thereby rejects it. The child res- ponds by rejecting the parent, and the cycle of alienation begins; the Child moving away from the parent down one side of the circle. The parent remains at the top.

4 "The rejection continues and the separation inc- reases until the child is at te opposite side of the circle, as far removed from the parent as poss- ible; the point of maximum alienation. And the final rejection at this point is the heaviest of all, and THE FORCE OF IT DRIVES THE CHILD 0N AROUND THE CIRCLE AND UP INTO ACCEPTANCE AND REUNION.

5 "That is the road back; the force of the final heaviest rejection of all, driving the child up the other side of the circle into acceptance.

6 "The parent cannot reverse the cycle. He cannot bring the child back the way It has gone. A cycle once begun must be completed. But he can maintain the pattern, and thereby ensure the com- pletion of the cycle. And the pattern is rejec- tion.

7 "Also there is only one point on this particular cycle where the child has a full glimpse of its parent That is at the bottom of the cycle, dir- ectly opposite the parent; again the point maximum alienation. And this glimpse adds to the force already driving the child to continue up the other side of the circle. On the way down, the child is facing away from the parent, because of its path of rejection, so there is no vision of the parent at all, not even a glimpse.

8 "So it is the child that moves. The child Ieaves the parent and the child must bring itself back to the parent. The way the parent can contribute and play his part is by feeling the rejection, making it felt fully, enacting it, and TRUSTING THE CHILD TO BE ABLE TO TAKE IT.

9 "That is the important part, because the trap for the parent is to look at the child and say that the child cannot make it. Then he starts going easier on the child, which means he is going easi- er on himself, so that he will not see hlmself, because he is not playing the game fully.

10 "If the parent 'soft pedals' on the rejection he feels towards the child, the child stagnates on the rejection side of the circle, with no force to drive it towards and through the point of maximum alienation. The relationship does not resolve. It disintegrates. The parent is not rejecting, he is INVALIDATING, and invalidation is death. Because he has decided at the Child cannot take the punishment in terms of positive rejection, he loses interest, switches off his feelings. That is not rejection, but invalldatlon.

11 "Positive rejection is energy, which drives a be- ing to complete its cycle and return to the point from which It began. When that is done then there is reunion, the energy can be redirected. There need no longer be lnterest IN the being, directed TOWARDS it; instead there is interest WITH the being, a combined interest directed to- wards something else; a higher more advanced aspect of the game.

12 "That is the next step; after the completion of the cycle. "

2. 1 So parents, look at your relationships wlth your children. You will find that when you allow yourself to feel the negative attitudes that go with rejectlon. and give vent to them, exp- ress them in relation to your children, come down on your child- ren with a heavy hand when that is what feels right to you; then they move. They are satlsfled and they stay with the game. But when you hide your feelings, or shut them off, and treat your children gently because you are afraid they will crumble under harsh punishment, then they drift into a miasma of insecurity, and are likely in some cases to lose sight of the game. They feel - not rejected - but completely invalid. And that is a punishment far harsher than any brutal treatment you can possibly give to them - and a punishment not deserved.

2 Besides, you will find that when you expresss the rejection fully, enact it to your own satisfaction, then you reach a point of acceptance. Give vent to the hatred, and as long as you know what you are doing you will find and feel the love beyond it. You are enacting a harmonic or a microcosm of the complete cycle - acceptance reached through the full expression of rejection. Whereas when you fail to express the rejection, you simply con- tinue to feel it.

3 But remember how easy justifications are to find. The child collapses in mlsery under the barrage of rejection, sinks down, weeps, moans, and becomes the victim. "You see," says the par- ent; "my child really cannot take it. He just makes me guilty."

4 Would you settle for a lesser effect? That is the burden of rejection felt to the ultimate. That is the force of rejection reachlng its target with a fulI impact. That is movement.

5 But the parent must know what he is doing; accept it, and go through it until he is satisfied. Then he can feel the love beyond, and reward the child. If the parent simply collapses into guilt at what he appears to have 'done' to the child, the cycle stagnates.

6 The Chlld must SUFFER the rejectlon. It must FEEL rejected. If it 'rides' the rejection wlthout response, there has been no contact.

7 Just as we must be prepared to suffer in order to pay off the debt of unlversal expiation, so also we must be prepared to inflict suffering on one another at the appropriate tlmes. We must pay, but we must also help one another to pay. With awareness, this can be done with great preclslon and a mlnlmum of effort.

8 Where there is blind compulsive blame, there is guilt, and therefore a retreat from the effects created. The 'worse' the effects the greater the guilt and the greater the blame. But where there is awareness of the purpose of expresslng negative attitudes freely, then there is an acceptance of the effects created; the 'worse' they are the more is released in the one who creates them, and therefore also in the one who receives them.

3. 1 Parent/child relationships can only ultimately be resolved if they are kept in time. By this I mean each situation being tackled, all reactions and responses expressed, all attitudes made known, without delay - or with as little delay as the cir- cumstances allow

2 Letting tense or highly charged situations drag on with no con- tact, unless this is done as a calculated test or experiment for a specific and constructive purpose, brings only a great deal of pointless suffering to both sides and resolves nothing. It arises from guilt, and guilt is there to be expiated and not used to ustify blame and suppression

3 So feel both sldes of the intensity and express both sides of the intensity. The negative attitudes and aspects can only be transmuted into positive if they are allowed to come out, to be seen and known.

4 Ultimate acceptance through current rejectlon. The inversion which humanity has long since lost all hope of rediscovering. Unity through separation.

5 Only when we cease to be afraid of our own negativity, can we move with assurance towards positive fulfilment. When we accept and live easily with hatred, then we can begin truly to know love.

6 Remember again, the road to Life passes through the Valley of the Shadow of Death.

So be it.

[ Signature Robert ]






Thursday 4 December 1969 Revised September 1973 COMMUNICATION TO ALL BRETHREN (INFORMATION)

Brethren, As it is.


2 On a purely physical level, the more in contact we are with something, the better and more efficiently we can control our operation of it. The more solid the contact, the more precise the contact, the more complete the contact; the better the control.

3 A man driving a car has contact with the car, and thereby controls his operation of the car.

4 But if this man has very little experience of driving, and therefore very little knowledge of the techniques and require- ments of driving, his contact is slight. Because contact - even physical contact - involves the mind as well as the body.

5 For example, the precision of his contact with one of the pedals depends upon his knowledge of the range, resistance, position and effect of that pedal. And that knowledge is an essential part of his contact with that pedal. It enables him to move his foot with confidence and assurance, and to produce the exact effect required at the precise moment he requires it.

6 And that is control.

7 If the driver does not know the various idiosyncrasies of the pedal, his contact with it is that much reduced. He may have his foot pressed hard down on it, but his judgement of exactly how much pressure to exert at a given moment, and precisely how far to move it, is poor. Therefore his contact with it and his operation of it are incomplete, imprecise and uncertain. Consequently his control is equally incomplete, imprecise and uncertain.

2. 1 CONTROL IS CONTACT. CONTACT IS KNOWLEDGE; not only an intellectual knowledge, but also an instinctive knowledge which requires no conscious ‘thinking’ for it to manifest and be effective.

2 A carpenter can learn how to make a chair out of wood, by reading a book. This gives him intellectual knowledge of the operation; but he still does not truly know how to make the chair. Only by doing it does he discover that.

3 The intellectual knowledge gained from the book is useful, but it is not enough. The really vital requirement is the instinctive knowledge, the intuitive judgement, which in this case can only be gained from practical experience.

4 That is knowledge. It’s like the knowledge which enables a musician to move his fingers with exact timing and precision, faster than the eye can follow them and yet with no conscious ‘thought’ of how or when or where.

5 That is knowledge, which is contact, which is control.

3. 1 But what is it that a driver and a carpenter and a musician control?

2 The car? The tools and the wood? The musical instrument?

3 No. It is his relationship with the car that the driver controls, and the outward effects which arise from that relationship.

4 He controls his own operation of the car, his contact with the car. The nature of the car, its capabilities and its limitations, control the car. The driver merely operates it according to those capabilities and limitations, and, within those bounds, controls his operation of it.

5 Similarly, the carpenter and the musician.

6 The carpenter does not change the basic nature of his tools nor the basic structure of the wood he uses. In that sense he does not control them. But what he does control is the way in which he relates to them, the way in which he uses them and manipulates them within the bounds of these basic factors. And the outcome, the chair he builds is the direct result of that relationship.

7 And the musician controls the way he relates to his instrument, rather than the instrument itself, which does not change.

8 In each case the outcome measures the standard of control.

9 If the driver’s control is good, the car performs as he intends it to perform. If his control is poor, he is frustrated because the car will not do what he consciously wants it to do.

10 If the carpenter’s control is good, the chair he builds is precisely the chair he consciously planned to build. If his control is poor, he is disappointed, because the chair falls below his expectations; in his terms it is imperfect.

11 If the musician’s control is good, then the sounds which emerge from his instrument are the sounds he consciously wishes to create. If his control is poor, he makes mistakes, and the sounds are not as he intended.

12 And in each case the control is a control of relationship, and it depends for its precision on contact.

13 The good driver is in tune with the workings of his car. He relates to it with a deft confidence, and a light sure touch which extracts the best possible performance from it.

14 The good carpenter is equally in tune with the capabilities and the idiosyncrasies of his tools. Also he has an instinctive feel for the kind of treatment the wood requires, and what can and cannot be done with it. He relates to both with skill and precision, and the result is a beautifully built chair.

15 The good musician is highly sensitive to every quality of his instrument; the nature of its sounds and how to produce them. He relates to it with a gentle understanding and subtlety, and thereby creates music exactly as he feels the composer intended it.

16 The quality of the contact stems from knowledge of what is being related to and the nature of the relationship; an intellectual knowledge, but also, and far more important, an instinctive understanding born of sensitivity and awareness.

17 And just as the contact is primarily a state of mind, so the outcome, which measures the standard of control, is also a state of mind.

18 We do not say the driver’s control is poor if he fails to drive his car at one hundred miles per hour. We say it is poor if he is unhappy about the car’s performance. Nor do we say his control is good simply because the car performs better than any other. We say it is good if he is truly satisfied with the performance.

19 Contact is knowledge.

20 If the driver truly knows the car and his relationship with the car, part of his knowledge is precisely what he can and what he cannot expect of the car. Therefore his own satisfaction or lack of it is the criterion.


2 When we relate to other people, when we make contact with them, we control our relationships with them, and thereby the results and effects of those relationships.

3 Whether the control is good or bad depends on whether the contact sterns from sensitivity and awareness or blindness and ignorance. And again, it is our own satisfaction or lack of it which is the criterion.

4 When our relationships go in directions which we thought we were trying to avoid; when clashes and discords arise, or barriers of awkwardness, or embarrassments, or resentments, or mutual dislikes, which we seem to be unable to prevent or eliminate; we are what we call ‘out of control’ of our relationships.

5 Unconsciously we may be controlling them, and deliberately driving them along painful and destructive paths, but con- sciously, outwardly, we have lost control of them. On the surface, they appear to be controlling us.

6 And that means we are what we call ‘out of contact’ with the other sides of these relationships. There is contact of a kind, just as the driver whose car skids and smashes into another is in some kind of contact with his car. But what kind of contact?

7 The carpenter who cannot make a chair which holds together, who cannot make a joint which fits exactly, he has contact with both his tools and the wood. But what kind of contact?

8 And the musician who cannot keep in tune or in time. The discordant sounds are evidence of the contact. But what kind of contact?

9 Clearly there is good contact and bad contact. And as a result there is good control and bad control.

10 Between people and things there is good and bad contact and control. Between people and people there is good and bad contact and control.

11 But who is to judge?

12 Only we ourselves can do that. Only we can be the judges of our own contact and our own control. And, once more, it is our own satisfaction or lack of it which is the criterion.


14 If the driver intends to crash his car and does so precisely as he intended, and is satisfied, that is good control. If he expects his car to travel no faster than fifty miles per hour and it does so, and he is satisfied, that is good control. If he discovers that his car is incapable of maneuvering a parti- cular sharp corner and he accepts the limitation and he is satisfied, that is good control.

15 If on the other hand the driver wants his car to overtake another travelling at high speed but is unable to make it go fast enough, and feels a sense of frustration as a result, that is poor control. It shows an unawareness of the limitations of the car.


2 The size of the gap, is the measure of our awareness or lack of it.

3 If we are aware and in tune with the reality and the true potential of a situation, we shall demand, intend, desire, expect and accept no more of that situation than it is capable of producing. Therefore there is no dissatisfaction; no regret, no disappointment, no frustration, no shock, no despair, and no blame.

4 We may aim as high as possible in every situation, simply to allow for the maximum potential to manifest; but if we are unhappy with the result, if we are frustrated by the outcome, if we are unable to accept the actuality when it appears, that is poor control and reflects our ignorance.



2 The father who has what he considers an unsatisfactory relationship with his children, however hard he may blame them for his dissatisfaction, is ‘out of control’ of that relation- ship. If they feel the same way, then they too are ‘out of control’ of it.

3 And behind the trouble on both sides, is poor contact. The father is ‘out of contact’ with his children; the children are equally ‘out of contact’ with their father.

4 And what is behind such lack of good contact? Blindness; unawareness. They do not know one another, nor how they relate to one another.

5 The father does not know what his children think or feel or want or fear or hope or hate or love, nor what their feelings and attitudes are towards him. And the children are ignorant in just the same way about their father.

6 The result is poor contact on both sides; and consequently poor control, which manifests in mutual dissatisfaction.


8 When in our own terms, by our own standards, we know a person, really know him, understand him, are sensitive to what he is and what he does and precisely how it all relates to us and what we are, then we are satisfied in our relationship with him, what- ever it might be.

9 HE might not be satisfied, but that is due to his own unawareness. His contact with us may be abysmal, if he is blind, but ours with him is automatically good if we are not blind, because it is based on a clear and complete awareness of every relevant factor in the relationship. So our control of that relationship is good control, and satisfies.

10 If we begin to feel dissatisfaction, we can be sure there is something we do not know. If the relationship takes what in our terms is a wrong turning, then there is something to which we are blind.

11 If suddenly the car veers to one side and will not respond to the usual pressures, the driver becomes in some way dissatisfied; uneasy, afraid, annoyed, panic-stricken, depending on the extent of the trouble. Something is happening of which he is not aware, and to which he is therefore not adjusted.

12 Similarly, if the carpenter cannot any longer saw along a straight line, he too becomes dissatisfied. Something has happened which he does not understand.

13 The musician suddenly finds himself playing flat. Dissatisfaction. An unknown.

14 In each of these cases something has ‘gone wrong’ by the standards of the person concerned, and the sense of wrongness stems from mystery.

15 Suddenly we find ourselves at odds with someone with whom normally we have a satisfactory relationship; suddenly we find ourselves dissatisfied, having negative reactions towards that person. Something has happened, or is happening, which we do not know about. Of this we can be certain.


2 But in every case where control is poor, because contact is poor, because of a blind spot, the blind spot is not necessarily an ignorance about the other side of the relationship. It can just as well be something within ourselves.

3 When the driver goes ‘out of control’ it may be the steering mechanism of the car that is at fault, but equally it could be his own co-ordination which has slipped. Either factor could ‘take him unawares’. (The very expression indicates the basic nature of the trouble.)

4 It could be the carpenter’s saw, or his own eyesight, which makes him unable to cut straight. And it could be the instrument which is out of tune, or it could be the musician’s ear which has lost its sensitivity.

5 And in a personal relationship, it could be the other person who has changed, or equally it could be ourselves.

6 In each case what is certain, and what is important, is that the relationship itself has changed; the way the driver relates to his car, the carpenter to his saw and the wood, the musician to his instrument, and us to our friend. And the mystery, until and unless it is resolved, lies in that change.


2 The most vital area of control is self.

3 If we are in control of ourselves, so that we act and behave as we desire to act and behave, that is a secure basis from which we can control our relationships with things and people.

4 Control of self is the basis of all control.

5 If we cannot control ourselves well and effectively, if we are constantly ‘out of control’, in other words constantly in states we wish not to be in, in circumstances and situations we are consciously trying to avoid or eliminate, then we cannot possibly control our relationships with anything or anyone outside ourselves well and effectively.

6 Therefore the first essential is awareness of self. If we know ourselves, really know ourselves, deeply and comprehensively, then we are automatically in good control of ourselves, because we are at one with ourselves and that is good contact.

7 Self-knowledge is essential even for the driver in terms of his driving, if his control of the operation of his car is to be good. He must know precisely and instinctively - not intellectually - the strength and weight of his touch on the wheel, the power of his feet on the pedals, the speed of his reactions, the state of his eyesight, and so on.

8 The carpenter must know his physical strength, the steadiness of his hand, the reliability of his eye to judge an angle or a length or a thickness. And the musician must know the scope as well as the limitations of his own speed of movement, the reliability of his ear, and his sense of rhythm.

9 Similarly if we are to be in good control of ourselves; our lives, our destinies, our activities, our effects, our achieve- ments; we must know who and what we are; our motivations, our fears, our desires, our reactions and responses, our deep rooted urges, our patterns of behaviour and what they signify in us, our areas of failure and inadequacy, and our limitations as well as our capabilities.

10 On the basis of that knowledge, we shall expect and accept what is, and not what cannot be; we shall intend what is right by our standards and achieve it; we shall demand of ourselves our full potential and no more than our full potential, and we shall attain it.

That is good control, and it will give us satisfaction.


2 Satisfaction with ourselves is the measure of our control of ourselves; true satisfaction; not a facade of what we call ‘self-satisfaction’, an outward show which covers an inward self- contempt, but a deep and real inward peace of mind, a basic knowledge of moving inexorably in what for us is the right direction.

3 Along the way, there may be frustrations and disappointments on the surface. Symptoms of poor control; but superficial. If even within the outward pain of these negative feelings and attitudes, there is an indestructible faith on a deeper level of awareness, a relentless sense of basic fulfilment, then that is true satisfaction with self.

4 But however calm and unruffled we might appear outwardly to be, however apparently satisfied with the life we live, if behind this facade lurk barely conscious fears, feelings of failure and inadequacy, intense frustrations and disillusionments, or a deep rooted sense of utter futility in what we do, then the outward show of satisfaction is meaningless, even if we manage temporarily to convince everyone, including ourselves, that it is true. We are basically dissatisfied with ourselves, and to that extent ‘out of control’ of ourselves.


2 If someone strikes you, that is contact; strong contact. You have made contact with him; he has made contact with you. That is control.

3 You have exercised one kind of control over your relationship with him - by provoking him to such an action, or by putting yourself in the way of it. He has exercised another kind of control over his relationship with you - by striking you.

4 There is control on both sides. But what kind of control?

5 Suppose you are dissatisfied. This is not what you desired or intended, and you feel resentment towards his action. In your case the control is therefore ‘bad’. There is a gap between what IS and what you demand and expect SHOULD be. So in your terms you are ‘out of control’ of your relationship with him.

6 But suppose he on the other hand is not dissatisfied. His action in his terms was coolly and calmly intended—or even angrily intended. He has no regrets, no guilt, no remorse and no fear of consequences. In his terms the situation is as he wishes it to be. So in his terms he is ‘in control’ of his relationship with you.

7 If he were dissatisfied; if, as is quite likely, he feels guilty or ashamed, or possibly afraid of your retaliation, that would indicate poor control of the relationship on his side as well as yours.

8 But be careful to differentiate between no control, which is no contact of any kind and stems from total oblivion, and bad control, which is bad contact and indicates a distorted and incomplete awareness.

9 We are inclined to speak of ‘no control’ when we mean ‘bad control’. It is an instinctive avoidance of responsibility. Hence the misleading term ‘out of control’.

10 For example, if the car driver is drunk and weaves all over the road, we say he is ‘out of control’. But then who is making the car weave all over the road? Who is making it move at all?

11 A madman is sometimes said to be ‘out of control’ of himself. What then motivates him? What causes his actions?

12 As long as we realise that by ‘out of control’ we mean ‘out of GOOD control’ or ‘IN bad control’, then the expression can stand and be meaningful.

13 All of us control ourselves, and our lives, and our relationships with other people and the things around us. But most of us do it very badly, some worse than others.

14 We are all in contact with ourselves, and with the lives we live, and with the people and things around us. But most of us are in very bad contact, again some worse than others. When we say ‘out of contact’ we mean ‘Out of good contact’ or ‘in bad contact’.

15 All of us are aware of ourselves, and our lives, and the people and things around us. But for most of us that awareness is distorted, inverted, clouded, insensitive, minimal in its scope, shallow, trivial, prejudiced and erroneous. We see ourselves, our environment, and other people, through distorting lenses, hollowed out and filled with muddy water. So when we speak of ‘unawareness’ or ‘lack of awareness’, we mean ‘bad awareness’, ‘low awareness’, or ‘lack of good awareness


2 In general our control of ourselves and our relationships with other people and our environment is abysmal; which is why most of us are so thoroughly dissatisfied.

3 We are not doing what we want to do, being what we want to be, feeling what we want to feel, giving what we want to give, or receiving what we want to receive.

4 We are continually being disappointed and disillusioned, both by our own failures and inadequacies, and by the shortcomings - in our terms - of our environment.

5 The level of our acceptance of what is, is low, and the gap between what is and what we expect, demand, intend and desire, is large.

6 Many of us are so blind, our awareness of ourselves and our state of mind is so low, that we do not even realise that we are dissatisfied; although the evidence of it is reflected in every action we take and every word we utter.


2 Some people may have the idea that if a person ties you up and leads you round on the end of a rope, that is what is meant by control. To control, in their terms, is to limit, to curb, to restrain.

3 If the driver switches off the engine of his car, locks all the doors, hooks a chain under the front bumper and starts pulling the car along the road, is that what is meant by control?

4 Certainly it is control of a kind; but what kind?

5 If by doing this the driver hopes to get the best possible performance out of his car, then his control is bad. The nature of his contact with the car is bad, because clearly his knowledge of his relationship with the car is almost non-existent.

6 He has a very low awareness both of the potential of the relationship and the requirements of realising that potential.

7 Similarly, if the carpenter locks away all his tools and his wood, and stands guard over them, certainly that too is control of a kind, but if he thinks that by so doing he will produce a chair, then he is ‘out of control’ of the situation and only dissatisfaction can result.

8 And if the musician sits on his instrument, expecting to make music that way, he too is ‘out of control’ and will be disappointed.

9 When we speak of control and mean real control, good control, we are speaking of relationships between people and things, and between people and people, where there is mutual fulfilment; a free flow in both directions of giving and receiving; a full realisation of potential on both sides, guiding and being guided when that is relevant and appropriate, restraining and being restrained when that is appropriate; acceptance, understanding, and meaningful co-operation on both sides.

10 That is good control exercised from both sides of a relationship.

13. 1 Every element in existence, whether it is a human being or an animal or an object, has a nature and a will of its own.

2 In any relationship, at any given moment, one side initiates and the other responds.

3 Both are aspects of control. And all elements have the power to do both.

4 Human beings initiate and respond. Animals initiate and respond. Objects initiate and respond.

5 A man speaks; that is initiation. Another man listens; that is response. Both exercise control of the relationship between them through these actions.

6 A tree moves in the wind; that is initiation. A bird flies from it; that is response.

7 A lion moves in the undergrowth; that is initiation. A flock of gazelles scatters; that is response.

8 A boat capsizes in a storm; that is initiation. The men who were on board swim ashore; that is response.

9 These are all aspects of control.

10 With human beings the control is either good or bad or somewhere in between, depending on the level of conscious knowledge and awareness.

11 With animals and objects there is no good or bad control; consciousness and unconsciousness are one, and action is guided inevitably by the constant all-seeing eye of natural law.

12 Animals and objects have no independent choice. They have not rejected natural law and demanded to be permitted to create a scale of values of their own, as man has done. They choose within the bounds of nature; but nevertheless they choose, they control, or more accurately, nature chooses through them. Nature controls the physical world.

13 Human beings choose independently. They control themselves by their own independent choice. And the concepts of good and bad control have meaning only when there is independent choice.

14 Ultimately we have no choice. Ultimately good and bad, right and wrong, have no meaning. OUTSIDE the Game choice itself is an illusion.

15 But we are not outside the Game, and within the Game choice is a reality. And as long as we are within the Game, the knowledge of our ultimate choicelessness can only be an intellectual knowledge. It can give us a kind of ultimate security; it can add to our basic confidence; it can be a valid part of our awareness; but it cannot be totally real for us.

16 Our instincts must still tell us that we have choice, and that we can do right or wrong according to that choice, because that is the reality of the Game to which we are still subject. And if we attempt to use the knowledge of choicelesness to justify our failures, then we shall suffer, because we shall not be convinced.

17 Ultimately we have no choice, and we control nothing, not even ourselves. But within the Game - and we are within the Game - we control ourselves and our relationships, by our own independent choice.

18 Sometimes we appear to control one another; but we don’t, we only control ourselves and our relationships to one another.

19 Each of us chooses his own destiny.

20 We may choose to be guided, coerced, trapped, compelled, hypnotised, or in any other way forced by others into particular directions. But the choice is ours. Nothing and no one takes it from us.

21 Circumstances do not take us; we give ourselves to them. They respond by accepting the gift.

22 It sometimes appears that people control objects. Again, they don’t. They control their relationships with objects.

23 The objects control themselves according to the laws of nature. Or again more accurately, nature controls the various parts of itself, which include objects.

24 Nature gives objects to people; people do not take them.

25 And in case we are tempted to think that such distinction is no more than splitting hairs, let us consider the effect of human beings thinking that they are in control of objects, and therefore nature, rather than simply their relationships with objects and nature.

26 Because the scientist and the industrialist think that they can control nature - and indeed ARE controlling nature - they continue to co-operate in ventures and experiments calculated to prevent the natural course of events, to transcend natural law, and to divert natural cycles of growth and decay into paths selected by themselves for their own personal benefit.

27 Now the laws of nature allow for countless permutations, which is why the scientist and the industrialist appear on the surface, and for a period of time, to succeed in subjecting them to their will.

28 Nature bends to the pressure, but only so far. After a while the balance must be redressed. Natural law must reclaim what it has conceded on temporary loan.

29 Supposing you have a steady flow of water through a natural chamber; an inlet at the top and an outlet at the bottom, adjusted with perfect precision so that the water level in the chamber remains constant.

30 You decide you want a faster outflow, so you enlarge the outlet in the bottom of the chamber.

31 Brilliant. Sure enough you get your faster outflow, and every- one congratulates you. You imagine that you have discovered how to control the flow of water through the chamber. So you gear your requirements to this newly discovered power. The supply has increased, so the demand increases.

32 But after a while, the outflow begins gradually and inexplicably to decrease again.

33 You do not realise it, but because you have not increased the inflow at the top, the level in the chamber has fallen, so the pressure at the bottom of the chamber has decreased. Conse- quently the rate of outflow has decreased, and soon you are back where you began.

34 So you make the outlet even larger, so the level in the chamber falls even lower, and again the flow returns to normal.

35 But meanwhile outlets higher up the chamber, which you cannot see and therefore have not taken into consideration even though they are indirectly essential to your livelihood, are now above the water line, and therefore dry. They have no outflow at all.

36 You have upset the natural balance; but you do not control it. It controls itself and its relationship to you and your manipulations. It responds to your initiation according to its own inexorable laws.

37 If human beings realised this simple fact about the laws of nature, they would not be trying to destroy those laws and succeeding only in bringing about their own destruction.

38 Even our own bodies we do not control; only our relationships with them.

39 Again they are part of nature. Nature makes them available to us. Nature gives them to us in order that we can create effects upon them within the limits of natural law. But we do not control them; they control themselves by the laws of nature.

40 And just as nature can at any moment take away objects from people, she can also take away our bodies from us. And if we think that we can cheat her by the use of artificial chemicals and stimulants, we shall only find the same pattern of the water in the chamber acted out with relentless precision. The balance will be redressed.

41 Already, for example, human beings in ‘civilised’ parts of the world are developing an increasing hereditary natural resistance to antibiotics.

42 Ultimately we control only ourselves and our relationships with what is in contact with us.

43 The driver does not control the car.

44 He cannot make it fly. If he drives it over a cliff at high speed, it complies with his demands to the extent of spending a few moments high above the ground; but already it is in the process of redressing the balance, and very soon it finds again its natural level.

45 And here we have a perfect illustration of the consequences of overdemanding in a relationship. If there is any flexibility at all in the nature of the relationship, there may well be an immediate compliance with an overambitious demand. Promote a man beyond his capabilities, and he may not refuse to be pro- moted. Demand a promise of undying loyalty and dedication from someone, which he is quite unable to fulfil when put to the test, and he may well give it to you. Drive a car towards the edge of a cliff, and it probably will not resist as you hurtle out into space.

46 But in every case, because of the expectation based on blindness, and the nature of the commitment which stems from that expectation, when the balance is redressed it almost certainly brings disaster.

47 It is wise to aim high within the natural potentialities of a situation, but to commit yourself irrevocably beyond those potentialities leads only to catastrophe.

48 And in a less dramatic way, the ordinary pattern of over- demanding because of unawareness of the reality of a situation, produces frustration, disappointment, disillusionment, and a constant sense of failure.

49 But do not confuse blind commitment with faith. Faith is vision, not blindness. Faith is knowledge; not an intellectual knowledge, although this may be part of the basis of faith, but the kind of instinctive knowledge which we spoke of earlier as being essential to real contact.

50 An action based on faith never produces disappointment or disillusionment or a sense of failure. If any of these result, then it was not faith that prompted the action, but bad judgement stemming from ignorance.

51 High awareness means sound judgement which is why it leads to good control. Sound judgement, which stems from instinctive knowledge, is the basis of faith.

52 The concept of ‘blind faith’ is a meaningless contradiction, put forward by those who worship exclusively the concept of intellectual thought and reason. These are an essential part of knowledge, but when they are seen as the whole of knowledge, then ignorance results.

53 Faith is vision, instinctive unreasoning vision, which goes far deeper into truth than reason ever can.

54 Imagine a picture hanging in a darkened room, and you have two possible ways of viewing it. Either you can illuminate the whole of it for one brief instant, or you can take a tiny pinpoint of light and use it to examine the picture in detail over a period of time.

55 The first way is equivalent to knowledge based on faith; the second is equivalent to knowledge based on reason. Both have a value, but the knowledge given by the first is far wider in scope, more all-embracing, and more basic.

56 The person who views the picture by the second method may be able to tell you very quickly the nature of the paint that was used to paint it - and even then he can only guarantee that it was used at one or two points, but the person who views by the first method can at once tell you about the overall structure, the basic form of the picture, perhaps even the subject. That is real vision, and that is the kind of vision on which faith is founded.

57 But rash commitment based on demanding of a situation more than it is capable of giving, that is blindness and leads to dissatisfaction.

58 And if we imagine that we are in control of things and people and our environment, instead of simply our relationships with things and people and our environment, then we manifest this form of blindness. We demand of things and people and our environment more than they are capable of giving and we are dissatisfied. More accurately, we demand of ourselves more than we are capable of giving; we demand control of what is beyond our control.

59 The driver, as has been said, cannot make his car fly. Nor can he make it spin like a top. Nor can he make it disintegrate into nothing, or change instantaneously into a house. He can only create the effects upon it which it is built to receive.

60 He can initiate, and thereby control his relationship with it; but the control of IT lies in its response to his initiation, and that, though strongly related to and effected by what he has done, stems basically, not from his nature, but from ITS nature.

61 We do not control one another. We only respond to one another, and thereby control our relationship with one another.

62 Because even an initiation is in truth a response. It may be an initiation in relation to what comes afterwards, but it is a response to what came before.

63 As long as something has gone before, everything is a response.

64 The tree moving in the wind is an initiation; but it is also a response to the wind blowing, which is a response to temperature changes, and so on.

65 The man speaking is an initiation; but again it is equally a response to a thought, which is a response to an incident, which is a response to another incident.

66 All the time we respond. We respond to one another and we respond to our environment. We respond to things that happen, things we see, things we think, things we feel and things we perceive.

67 And the nature of our response determines the extent of our control.

68 If we are aware, our contact is good, so our response is relevant and positive. Therefore our control is good.

69 If we are blind, our contact is poor, so our response is irrele- vant and negative. Therefore our control is poor.


2 If we over-demand of ourselves, of our relationships, of our environment, of other people, of natural cycles and resources, and of the things with which we surround ourselves, we are ‘out of contact’ with all these elements. Therefore we are ‘out of control’, and therefore we bring dissatisfaction, and in extreme cases disaster, upon ourselves.

3 But equally, if we under-demand, this too is based on poor judgement and therefore ignorance, and therefore leads to poor control and dissatisfaction.

4 Somewhere we have a basic knowledge of the potentialities of a relationship, and if outwardly we do not cause or even allow them to materialise, we have a sense of failure.

5 If we do not expect them, but cannot prevent them, and they take us by surprise, we find ourselves ill-adjusted to them, unprepared. Again a symptom of poor control, stemming from ignorance and leading to dissatisfaction.

6 When the capabilities of others are involved, they feel the reduction of demand, just as they feel the pressure of an exaggerated demand, and they react accordingly. And their reaction may be an added factor in our dissatisfaction.

7 For example, if you give someone a function below his level of capability, he will probably manifest boredom or frustration. Unless you are aware of what you are doing, and doing it for a specific purpose, apart from the frustration you yourself will feel stemming from an unconscious knowledge that you are not making the best use of your manpower, you may also find yourself additionally dissatisfied on account of his adverse reaction.

8 And things as well as people respond badly to under-demanding. A clock that is never wound and therefore never used, deteriorates faster than one which is kept going all the time.

9 Nature is another area which is subject to under-demand as well as over-demand. People’s scepticism of faith healing is an example. Such scepticism is an under-demand of man’s relationship with his body. It excludes the capacity for healing by means of spiritual or psychological projection. Therefore it places an unnatural limitation on the healing capacity of the human body. It disallows, and therefore fails to exploit, non-physical methods of maintaining or restoring health.

10 Strangely this under-demand of natural law stems from basically the same attitude as our OVER-demand of natural law; the ignorance of human arrogance.

11 It is arrogance which leads us to believethat we can force nature to do our bidding DESPITE its limitations. And it is also arrogance which leads us to discount the capabilities of nature which we do not fully understand.

12 The first attitude says: ‘If we desire it to happen we can MAKE it happen’, whilst the second says: ‘If we do not know how or why it happens, it CANNOT happen’.

13 Arrogance about the completeness of our own power leads to over-demand and thereby disaster. Arrogance about the completeness of our own knowledge leads to under-demand and thereby failure.


2 Both over-demanding and under-demanding are indications of unawareness and poor contact. Both are forms of invalidation.


4 If we are aware of something, we validate its existence. And that is the most basic form of contact.

5 If we are aware of precisely what that something is, and how it relates to us and we relate to it, then we validate not only its existence but the nature of its existence and our own relationship to it. And that is not just contact, but good contact, and therefore good control.

6 The driver who knows his car, and has good contact with his car, and controls his relationship with his car to a high degree of satisfaction; he validates his car, and himself in relation to his car.

7 The carpenter who knows his tools and his wood, and has good contact with them, and controls them to the extent of producing an end product of the highest quality in his own terms; he validates them, and him- self in relation to them.

8 The musician who knows his instrument, and has good contact with it, and controls it to the extent of producing exactly the sounds he intends and hopes for; he validates his instrument, and himself in relation to it.

9 Validation is not being nice to people, treating them gently and kindly and politely. These could sometimes be the end result of validation. But validation itself is knowledge, awareness, understanding, and whatever action stems naturally and directly from these.

10 And validation, like good control, satisfies. That is the Criterion.


12 By the Universal Law, everything we send out returns to us. If we validate, we receive validation.

13 Validation satisfies, because it is life to what is. Therefore if we are satisfied, we are receiving validation. And if we are receiving validation, then we are giving validation.

14 If a relationship satisfies us, we are receiving validation from it. If we are receiving validation from it, we are giving validation to it.


16 Equally, if we are dissatisfied with a relationship, we are receiving invalidation from it. Therefore we are giving invalidation to it.


18 It is as much an invalidation of someone to be blind to his faults, as it is to be blind to his qualities.

19 If we are aware of his faults, then we are in a position to understand him, and therefore to relate to him with reality, and also to help him eliminate his faults. If we are unaware of them, our relationship with him is based on illusions, and we can neither understand nor help him.


21 If we recognise what is, then we can relate to it with meaning and reality. If we are blind to what is, and live instead in a world of fantasy and selfdeception, then we cannot relate with reality to what is. We shall find ourselves continually frustrated, disappointed, mystified and unfulfilled.

22 If the driver believes that his car is in fact an aeroplane and is therefore able to fly, and he continues in this belief, he suffers a continuous series of disappointments and frustrations, and lives in a constant state of mystification. He is not satisfied as long as the illusion remains.

23 If we have a distorted image of ourselves, believing ourselves to be generous when in fact we are mean, courageous when in fact we are cowardly, strong when in fact we are weak, or, on the other side, if we think we are dishonest when in fact we are honest, cruel and vicious when in fact we are kindhearted, unreliable when in fact we are reliable; whatever illusions we may have about ourselves will bring us discomfort of some kind or another. They will clash with the reality of what is, and as long as we remain blind to that reality, and therefore invalidate it, we shall feel the effects of the clash and remain dissatisfied, without knowing the reason why.

24 We find reasons for our dissatisfactions. They are not difficult to find; there is so much discord all around us. And if we are unable to find anything, we can very quickly imagine something—with the capacity we already have for illusions.

25 But whether it is factual or imaginary, it is only a rationali- sation, a justification. It is something on which to pin our dissatisfaction, but it isn’t the root of it. It isn’t the cause of it. Our own blindness is that.


16. 1 Discipline is the creation of a set of values, a set of priorities, a code of right and wrong; and the enforcement of adherence to that set of values and priorities and that code of right and wrong.

2 Despite all apparencies, discipline can only be practiced by ourselves on ourselves. It is an aspect of control.

3 We may teach a code of right and wrong, and we may teach the necessity of adhering to that code. We may even threaten punishment for those who deviate, and we may implement the threat and thereby reinforce it. But still the choice is with the individual.

4 Teaching is meaningless as a one-sided activity. But teaching on one side, and believing and learning on the other, make up a meaningful relationship.

5 A teacher’s choice is to teach. It is the pupil’s choice whether he believes and then learns what is taught. He will certainly base his choice on the nature of the teaching, but it is still his choice.

6 And if threat is used to keep him in line with the code which he is taught, it is his choice how he responds to the threat. Again the nature and extent of the threat will influence his choice, as it must, but it is still his choice.

7 An outside element may create a structure by which, if we choose, we may discipline ourselves; but it is still our choice.

8 And we need such a structure. We need its pressures and influences, as long as they coincide with our own basic knowledge, to keep us reminded of that knowledge. We need an immediate and unmistakable threat, to remind us of a fundamental threat of which we may easily lose sight.

9 The car driver needs the presence of a speed limit in a built up area.

10 Basically he knows that to exceed the limit is dangerous to his own survival. But this is a remote threat, of which he could easily lose sight in a moment of frustration where he is in a hurry and his priorities become temporarily confused. However the threat is brought closer, and made more immediate, by being translated into a speed limit road sign which indicates the threat of punishment if it is ignored.

11 So the driver may keep within the limit, consciously only in order to avoid punishment, but basically he is responding to a pressure which, recognising his weakness, helps him to fulfill a much more basic desire, which is to avoid an accident.

12 Similarly, if a child, for example, is taught a certain code of behaviour, such as showing consideration for others, it may accept the teaching, either because it strikes a chord of rightness in the child, or because the child has an instinctive faith in the parent who teaches it, or both. From that point it is up to the child to implement the teaching. And this requires self-discipline.

13 But the parent can help.

14 The basic threat is simply the pain of doing wrong. If we commit what is for us a hostile act, we suffer. We send out what in our estimation is wrong, so we must receive back what in our estimation is wrong. That is the Law. And although the child may have no analytical awareness of it, it has an instinctive feeling for it, from which stems its basic sense of right and wrong.

15 But the child may lose sight of the Law. A more immediate instinct, which demands extreme lack of consideration of some- one else, may temporarily override his sense of right and wrong. He is about to step over the line and do something, which although he may not immediately regret, must eventually rebound upon him.

16 In this case the parent can help by translating the remote, and now invisible, threat of eventual retribution, into an immediate and very visible threat, which is capable of competing with the instinct to ‘sin’.

17 If the child associates certain actions with its parent’s disapproval, and for one reason or another it cares about that disapproval, that is a deterrent from those actions. And a parent can help a child to adhere to its own code of right and wrong by the use of that deterrent.

18 If the child has no respect for the parent’s values, in other words they strike no positive chord of response in the child, then the parent has a problem. Either his values are inappropriate for the child, and he is contributing nothing by trying to impose them on the child, or they are right but the child’s knowledge of this is so deeply buried that it has no awareness of it at all.

19 The parent has a choice. He can either hold firm to his stand- point, reinforce the threat with concrete penalties, so that the child does care about his disapproval, and insist that ‘one day it will thank him for it’; or he can readjust his values so that the child responds positively.

20 Ultimately his only criterion of rightness is the extent to which his attitudes and actions give him a true satisfaction.

21 But it is unlikely that there will be very much satisfaction for him if he has continually to reinforce his disapproval with physical pain or deprivation in order to make it effective. It indicates very little respect on either side, which means poor contact and poor control.

22 And equally he is likely to find little joy in leaving the child with no guidelines at all, in letting it behave exactly as its immediate inclinations dictate, and in hiding his feelings when in his terms it steps out of line. Again, poor contact of a different kind; no understanding of a child’s need for both guidance and an aid to self-discipline.

23 Both these extremes generally indicate blindness to the require- ments of a child, and also to the nature of a parent-child relationship.

24 A child requires to know that the parent cares. If the parent simply lays down a rigid and preconceived code, and auto- matically expects the child to conform to it precisely, punish- ing it harshly for any deviation, there is no sign that the parent cares about how the child may feel or what the child may want and why. On the other hand if the parent never brings his attitudes and influence to bear upon the child’s behaviour to guide and direct it, there is equally no sign that the parent cares about what the child does or what happens to it.

25 And if the child feels no caring from its parent, it will seek security elsewhere. And the greatest security is a meaningful code of right and wrong which conforms to the child’s own inner feelings, together with an effective means of adherence to that code; an aid to self-discipline and self-control.

26 All of us are children. All of us on some level require this security. And if we know ourselves well, we give ourselves this security and our control is good.

27 But if we protest against this need, plead self-sufficiency and independent strength of will, we only find frustration and disillusionment; futility. Because such a protest stems from self-ignorance, and leads to poor control.


2 To be satisfied, truly satisfied, we must know what we require and how to give it to ourselves.

3 First of all, few people know what they require. They think it is material goods, or social position, or romance, or beautiful surroundings, or sensual delights; all or one of these, or something similar. And they strive after it.

4 If they find it, and it does not satisfy them, they strive for more of it, or they decide that after all what they need is something else, and they go after that.

5 But what they fail to realise is this: being satisfied is something within, not without; which means that what brings it about is within, an abstract concept, not without, a material concept.

6 Satisfaction comes from within, and manifests within.

7 But even the person who has reached as far as knowing this, remains dissatisfied as long as he does not know how to give it to himself.

8 He holds the concept of joy within him. He knows it, he understands it; but he cannot give it to himself so that as well as knowing it he can actually feel it. He can remember joy, he can visualise joy, he can imagine joy; but he cannot give himself joy. Instead he feels joyless, and thereby dissatisfied. His control is poor.

9 His control is poor because he does not know, or rather has forgotten, one vital thing about himself; he is subject to the Universal Law.


11 This is why Christ said: “Do unto others as you would they should do unto you.” If you want joy, give joy, if you want stimulation, give stimulation. If you want love, give love.


2 If we are dissatisfied, we are to that extent out of control. If we blame our dissatisfaction on something outside ourselves, and decide that if that something were different, then we would cease to be dissatisfied; we do not cease to be dissatisfied and we remain to that extent ‘out of control’. We may tempor- arily sublimate our dissatisfaction by changing something in our environment, just as symptoms can be temporarily and superficially ‘cured’, but the basic dissatisfaction remains, and will manifest again.

3 If on the other hand we say to ourselves: ‘I am out of control. Therefore I am blind. There is something relevant and important which I am not seeing, and therefore not knowing’; then there is a chance that we can bring ourselves back into good control.

4 Whatever that thing is, when we know it, we cease to be dissatisfied. That is the only criterion. If we decide it is such and such, but remain dissatisfied, then it is something else. Knowledge of the relevant factor lifts the dissatisfaction.

5 But what exactly is dissatisfaction in these terms? What is satisfaction?


7 Satisfaction with a situation is the knowledge that the situation is as it should be. It is acceptance of the situation. It does not mean that we have no desire to change the situation. We may not feel that it should CONTINUE to be that way, but we accept how it is now, and feel neither frustration, nor guilt, nor shame, nor disappointment, nor anger, nor hatred towards it. We have no negative attitude to it. That is satisfaction.

8 And satisfaction with ourselves is an equal conviction that we are doing and being precisely what we should be doing and being; not that we have reached the point of ultimate fulfilment, not that we should never change, but that at a particular moment in time we are fulfilled in relation to that moment and to our potential for that moment. That is satisfaction.

9 Pain and suffering do not necessarily preclude satisfaction. It may feel right that we should be suffering at a particular time.

10 But even when the present feels right, often we remain dissatisfied through regret of the past or anxiety about the future. Because of our ignorance, we bring these elements into the present, and make them part of the present, using our ignorance of them to spoil the satisfaction of the present.

11 In fact they are one and the same, because the only reason we regret the past is because we fear the consequences of it in the future. So it is fear of the future that dissatisfies, and that is because we do not know the power of our own choice, and therefore have little confidence in our destiny. Again, blindness, and its resultant poor control.

19. 1 Confidence is good control; not an outward protest of confidence, that covers only the most superficial of situations and relationships; but a deep underlying confidence, which is born of faith and knowledge, and of the security that comes with them.

2 But there is much we do not know, both about ourselves, about our environment, and about one another. And to that extent we are ‘out of control’, both of ourselves, of our relationships with our environment, and of our relationships with one another.

3 And even knowing that does not automatically perfect our control. We cannot make that demand upon ourselves. But it is a beginning, a new recognition of a small part of what is. And that is the important thing; to recognise that we are ‘out of control’, to accept it, to stop trying to pretend it is not so; and also to recognise that it is our own ignorance and blindness which lies at the root of it, not someone else’s malicious actions, nor even someone else’s ignorance and blindness, but our own.

4 The temptation to blame is a strong one; and to see it in ourselves together with the extent to which we succumb to it, must be part of our selfknowledge.

5 And when we have seen that we are ‘out of control’, and accepted it, we can begin to look at the extent to which we are ‘out of control’, and how and when and where and in particular situations it manifests most strongly. We can begin to recognise the full scope and the true nature of our ignorance.

6 Control will not come to us in all areas of our existence in one instant. It will grow as our knowledge grows - relevant knowledge, primarily of ourselves.

7 Knowledge of things outside us is worthless as long as we are ignorant of ourselves.

8 Children in schools are taught almost everything except the nature of themselves. Certainly they can ultimately only learn by experi- ence, but as long as they are guided away from self-awareness into wholly impersonal areas of information, they will not open their eyes within and learn. So their control remains poor and their relationships suffer.

9 They learn only to blame faults on external causes, and the more they discover that external circumstances are outside their control, which they are, the more helpless they feel. What they do not learn, is that, though they cannot control what is outside themselves, they CAN control themselves and the way they relate to external circumstances, and this they can only do by knowledge of themselves and the way they relate to external circumstances.


11 We control our contact with one another, our knowledge of one another, our feelings towards one another, our attitudes to one another, our reactions to one another, our judgement of one another, our experience of one another. We already control all of these unconsciously, and we are capable of controlling them consciously. That is control.

12 But we make the mistake of attributing choice where it does not exist, and denying it where it does exist. We speak of one man controlling the destinies of other men. This implies that A can have choice over the lives of B, C and D, whilst B, C and D have no choice over their own lives.

13 The facts are simple. A has choice over his own existence and no other. He initiates in a certain way, and hopes for a certain response. In the case of B, C and D, each has choice only over his own existence. The choice in every instance may be to follow the will of A. It may be a conscious or an unconscious choice. It may be a good choice, i.e. a satisfying one, or it may be a bad choice, i.e. a frustrating or dis- appointing one. It may be good control; a conscious willing and aware response; or it may be bad control; a blind compulsion; but it is con- trol, and it comes from within, not from without.

14 Each individual controls himself. If he is aware, he controls himself well. If he is blind, he controls himself badly. But no one outside controls him.

15 If you wish to raise the level of your control, raise the level of your awareness, first of yourself, and then of those around you and your relationships with them. A higher awareness of yourself will give you a better control of yourself. A higher awareness of those around you will give you a better control of your relationships with them.

16 But remember, to control is not to limit, to control is not to restrain, to control is not to curb. Limitation, restraint and curbing are aspects of control.

17 The driver must be as capable of using the brake when he wants to slow down, as he is of using the accelerator when he wants to speed up. The carpenter must be able to use his chisel to make a tiny groove, as well as a deep furrow. The musician must be as capable of muting and silencing his instrument, as he is of playing a chord of maximum volume.

18 And we must be as able to curb an impulse which we know will take us off the line of right, as we are to give full vent to our feelings when we have complete confidence in them.

19 Range and scope are prime factors in good control. To be able to make use of the full range and scope of effects, which a situation or a relationship offers; to be able to handle it freely and with confidence; heavily or lightly according to the effect we require; loudly or softly; gently or harshly, fast or slow; that is good control.

20 But if we imagine that we can control people against their own will, and if we demand of ourselves that we do, we shall only suffer, because we are demanding of ourselves the impossible. The demand reflects an unawareness of the nature of ourselves and others, and from that blindspot stems our poor control of our relationships with others. Hence the suffering.

21 We can influence others, if they choose to be influenced; we can teach them, if they choose to learn; we can help them, if they choose to be helped; we can lift them up, if they choose to be lifted up. But we cannot control them. (To speak of them choosing to be controlled is a contradiction).

22 How people relate to us; how they see us, how they feel towards us, how they behave towards us, how they treat us, is their choice, not ours. We can help them to make their choice, we can try to influence them, coerce them, brow beat them, threaten them; but we cannot make their choice for them.

23 How we relate to them - and to ourselves - that is our choice. They on their side can help us to make it, they can bring all kinds of pressures to bear on us to make it according to their preference, but they cannot make it for us.

24 A person’s choice is what he does and what he is, and what happens to him. This draws a fine line between what A does to B and what happens to B. But it is a line that must be drawn for a complete awareness.

25 These are two different and quite separate concepts, two different and quite separate areas of responsibility, even though they may involve the same set of circumstances. The incident from A’s standpoint; the meaning and significance of it for him, his part in it, his attitude to it, his decisions in it, his intentions in it, and his experience of it; these are his choice, his responsibility, and under his control. The incident from B’s standpoint; his intentions, his reactions, his experience of it; these are his choice, his responsibility, and under his control.

26 As long as we fail to make this fine distinction, we fail to see a very vital aspect of the true nature of our existence.

20. 1 Consciously, we blame other people for what happens to us. Unconsciously we blame ourselves for what happens to other people. Neither attitude has any ultimate validity. No wonder we are so ‘out of control’. Our blindness is so fundamental.

So be it.

[Signature Robert]

Copyright Church of the Final Judgment, 1968. September 1973 ROBERT DE GRIMSTON



THE PROCESS Monday, 26 January 1970 CHURCH OF THE FINAL JUDGEMENT revised December 1973

Brethren, As it is.

1. 1 The New Game has begun

2 But what is the New Game? How does it differ from the Old Game?

3 Basically the difference is this. The 0ld Game was based on negativity. The New Game is based on positivity. In the Old Game we were concerned with the evil within ourselves; the destructiveness and the wrongness. We were concerned with bringing it out, feeling it, recognising it, accepting respon- sibility for it, expressing it, and exposing it. In the New Game we are concerned with the good within ourselves; the rightness. We are concerned with bringing that out now; feeling it and expressing it, enhancing it and building upon it.

4 In the Old Game we rejected negativity. We demanded its opposite. So that when evil manifested, we set upon it like a pack of hounds that finds a hare. All our attention was given to the presence of evil. And rightly so. There was a fantasy world of blameless- ness to be exposed; an illusion of optimism to be broken; a major Cycle of Ignorance to be umasked.

5 The Old Game was a game of negativity, because negativity had to be brought out, every grain of it searched for in the darkest corners, looked at, seen, felt, known, understood; and 'owned', personally and individually.

6 But that Game is over now for us. We know the Devil. He is no longer a terrifying spectre, which we dare not look at in ourselves or in humanity. We have lived with the concept of evil, brought it among us as a part of our routine, a part of our ordinary everyday life. We have been ruthless with ourselves and one another. And we have blamed ourselves and one another.

7 We have done all of this, and we have not been blind to it. No evil has been hidden or is disguised among us. And or will it ever be. The New Game of positivity does not demand that we hide any negativity that manifests. But it does demand a change. It demands a new vision, a new approach - A NEW INVERSION.

8 Always the secret is an inversion, and the New Game requires a very major inversion. It is no new concept for us, but before, when it emerged, it came only to prepare us; to sow a seed of knowledge, which would take root and grow and become a reality; so that when the time came to put this particular inversion into practice, we would already be adjusted to it, and have no difficulty.

9 The inversion is the rule of the Garden, but carried further


11 The inversion of the New Game is this. In the Old Game we separated evil from ourselves. Wherever it manifested we isolated it, we stressed its individuality. We reinforced the consequences of Original Sin. Each one of us demanded total personal responsi- bility; each one of us demanded choice over himself and his feelings and his attitudes and his emotions and his reactions. And in the Old Game, we highlighted this demand. If someone had a problem, it was his problem. We might help him to resolve it, we might do everything possible to get him through it; but it was always 'him' - helping 'him', getting 'him' through it. The problem never ceased to be 'his' problem. And equally, it never became ours. Him we insisted on identifying with the problem; ourselves we insisted on separating from the problem.

12 In the New Game the reverse is true. If someone manifests a problem, it is at once 'our' problem. His ownership of it is already mani- fest, in the fact that he has taken the problem on himself, and feels and shows all the symptoms of it. Now WE must manifest OUR ownership of it, by making it ours, by concerning ourselves with it, by healing it, and by drawing the poison of it out of him and eliminating it.

13 The only problems which we need to go no further in 'owning' are the ones we are ourselves manifesting. The ones we must own, are the ones that those around us are manifesting.

14 In this way we can conquer blame - not necessarily always the instinct to blame, because part of our problem might well be that instinct - but the overall pattern of blame, which is ultimately no more and no less than the isolatIon of faults. However outwardly kind and forgiving and tolerant we might appear to be towards the faults which other people manifest, as long as we are identifying them with those faults, and as long as we are separating ourselves from those faults, we are blaming. A very fine definition of the concept of blame, but an essential definition at this stage, if we are to climb out of the pattern of blame.


16 When you look in a mirror, can you disown what you see? Can you separate yourself from the image in front of you? Can you convince yourself that it has nothing to do with you, that it is not YOUR image? No. But when you look at other people, even other Processeans, it is all too easy separate yourself, to isolate them and their behaviour, their attitudes, their emotions, their problems, from your own; to compare rather than to identify.

17 When you CAN identify, what a picture of yourself; all the different facets of your personality, carefully separated out and laid before you, each one embodied in one of your companions.

18 And we are all the spiritual parents or children, or brothers or sisters, of one another; and ultimately we are all seeing aspects of ourselves in one another.

2. 1 So the basic inversion, is from seeing ourselves in ourselves, and owning and accepting responsibility for what we seem to be, from seeing everyone around us in THEMSELVES, and demanding that THEY own and accept responsibility for what THEY seem to be, to seeing ourselves in everyone around us and owing and accepting responsi- bility for what we see.

2 Why should this be any easier, or less agonising, than the other?

3 Because from the isolated restriction of self, we move directly into the infinite scope of contact with others.

4 The principle is that we have already accepted responsibility for what we ourselves are manifesting simply by manifesting it, by channelling it, by allowing it through us. Now our task is to expand our acceptance.

5 Where do we begin?

6 Again, look for the inversion. When we were delving into our own problems, looking at ourselves within ourselves, our patterns, our attitudes, our limitations, our agreements, then our contact with others was on the principle of: wherever it is difficult, it is important. Find the hardest route, and take it. This is the way of taking personal responsibility for yourself and the evil side of your nature. Bring it out, reactivate it, so that you can recognise it and accept it.

7 This was valid; this was the way through the Valley of the Shadow. And although we knew that we were on the road to freedom from blame, we equally knew, that a full enactment of blame and self- blame - but with eyes wide open, not closed - was essential, in order to take that road and progress along it. Intensive demands upon ourselves and one another, were the only way to rid ourselves of the need for those demands.


9 Again, look for the inversion. The opposite of demanding is giving. Instead of demanding of self, give to self. Instead of demandinq of others, give to others.

10 But already we have established that self and others are one and the same, and that our concern as regards action, and responsi- bility, is towards the 'others' aspect, rather than the 'self' aspect. (Besides we know from another source altogether, that of the Universal Law, that giving to others results in giving to self. Now we know why the Universal Law works so inevitably; because by giving to others we ARE giving to ourselves).

11 Giving is nothing new; but in the New Game, it has a new qualification. Giving in the Old Game was a demand. We demanded of ourselves that we give what was hardest to give, and that we give to those to whom we found it most difficult to give. This was because we were most concerned with breaking our own barriers, eliminating our own blocks, overcoming our own weaknesses. Giving was a problem, which had to be resolved.

12 Not so in the New Game. In the New Game giving is the fulfillment of a desire. We give what we want to give, and to whom we want to give it.

13 Again, remember, we are not talking about the immediate elimina- tion of all demands nor of all frustrations and dissatisfactions. We are talking about departing from a pattern of demand. We are relinquishing the agreement - a quite conscious agreement - that our lives must revolve around the principle of demanding of our- selves and one another.

14 If someone manifests a demand, in other words an unfulfilled desire, which cannot for one reason or another immediately fulfilled within the context of communal satisfaction, that is a problem. But it is OUR problem, not his alone; it is OUR sense of frustration, the burden of which, he is taking upon himself.

15 But we must not then immediately demand of ourselves, that we accept responsibility for the problem. All we must do is ask ourselves, each separately and invidually, what do we WANT to give, to the one who is carrying the problem. Perhaps some of us have no desire to give anything at that moment. Accept that. There will always someone who has the desire to give; and the presence of that desire, is the indication that giving in this particular situation is that person's function; just as the absence of such a desire in another, indicates that it is not his function.

16 But, what if no one wants to give anything to the one with the problem?

17 It cannot happen within the Process, for the simple reason that there are some Processeans, who carry a permanent and unchanging desire to give to all other Processeans. Which means that the person who carries the heaviest burden - so that he repels the vast majority - receives the greatest gift; the ministrations of one of these very special people. So the balance is perfect.

18 And what can be given, in the face of a desire which cannot be fulfilled?

19 Love. Contact. Warmth. Basically all such desires, are no more than substitutes for a need for love; which is why, in most cases, the dissatisfaction can be eliminated with scarcely any reference to the apparent demand, which vanishes as though by magick!

20 So do not imagine that demands will disappear at once. There are still the echoes of the Old Game among us, which although they are much less intense and much less painful, because they are only echoes, are no less real.

21 But recognise them as expressions of the needs of the soul, however they might manifest superficially. The mind produces irrelevant substitutes in order to lead us off the track. Do not be misled by them.

22 And on your own side, do not add to the confusion of a mind-created substitute demand, an equal and opposite mind-created substitute response. Follow your own soul-created, intuitive desire to satisfy the basic need which is expressed. If you see a manifestation of a need for contact, and you feel an inclination to meet that need, then meet it, in whatever manner feels appropriate, and evokes a positive response. Do not be detoured by problematical tangents and complications. In the New Game, they are irrelevant.

23 In the Old Game the principle was: if someone is suffering, help him to suffer more in the same direction, in order to bring him through the problem. In the New Game, the principle is: if someone is suffering, give him what he lacks that makes him suffer. And we can do this, because we know what it is, and there is always someone who wants to give it; the love, which is contact.

3. 1 The needs of the soul are simple and direct. They are needs for contact. And the most basic form of contact is sexual contact. But if the mind enters the situation, and redirects the need into another channel, so that it emerges as an unsatisfiable demand, then we are misled. And if equally, our own soul-created response, which reaches out to meet the basic need that is being expressed, it is also detoured by the mind into other channels, detoured by agreements and fears and retreats which deny the natural response, then we are further misled. No contact is made, and the dissatis- faction remains.

2 Conscious knowledge of this is not enough to resolve it. Because as long as the blocks and barriers are there, as long as the mental agreements are entrenched, the mechanics of contact cannot create the reality of contact. But for us, within the New Game, there need be no blocks and barriers of this kind. The agonies of expiation in the Old Game, eliminated them.

3 In the Old Game, real contact was impossible, because there were too many basic mental barriers. Time had be spent ploughing through these barriers. But now, although the barriers may not have disappeared totally, they have been penetrated. There is a gap, a hole in the wall, through which we can make real contact. And it is that contact which will gradually dissolve the rest of the barriers, which produce the echoes of the Old Game. We need dig no longer. All we need to do is make the contact which is now within our reach, and the energy released by it, will automatically burn away the last of the mental debris which remains.

4 Just as the ultimate contact is a sexual contact, ultimate acceptance is a sexual acceptance. Humanity lives by a pattern of sexual rejection; which is why, within the codes and values of humanity, there is no real contact, only momentary glimpses of what might be, but never is on any lasting basis. And the ultimate satisfaction is sexual satisfaction; which is why within the human game, there is ultimately only sexual frustration and disillusionment, whatever protests might be made to the contrary, and whatever transitory instances of joy might seem to prove the contrary.

5 Humanity knows that sex and love are inseparable. Humanity knows that sex and love are the most basic and intense forms of contact. But as long as humanity lives with its own mental disagreements, which involve a deep-rooted rejection of all contact, neither the mechanics of sex, nor the apparency of love, will produce contact They will only enhance the lack of it.

6 If there is no river or spring, we feel the lack of water; if we find a river, but it is dry, we feel the lack of water even more intensely.

7 It is generally regarded as an illusion, that a 'normal' couple can resolve its differences through sex. It is no illusion. The illusion is, that the couple has sex within its grasp. It may have the mechanics of sex; it may be free of many of the usual moral barriers to sex; but it does not have sex, which is the root basis of contact. With all the blocks and barriers to which the 'normal' human being is subject, as a result of his 'normal' human agreements, sex - real sex - is not within his scope.

8 But if we have real contact within our scope, if we are free of the human agreements which preclude it, then we have real sex within our scope, we have love within our scope; which means that any remaining problems, differences, negativities, anxieties, frustrations, or dissatisfactions, CAN be resolved, not by ploughing through them, but with love, with contact, with sex.

9 All desires, however they might manifest, having been filtered through the prisms of the mind, are fundamentally desires for contact, for love, for sex. The person who thinks he needs money, does not need money, he needs love. The person who seeks power, does not need power, he needs contact. The person who feels inadequate, does so because he feels that no one truly loves him. The person who is afraid of meeting people, is afraid that they will not love him.

10 The only lack in humanity - the ONLY lack - is a lack of love, a Iack of contact. And never before in its history has that lack felt so desperate; which is why there is such an outbreak of sexual expression. People know that in sex lies the secret of contact, but they do not know that it is not the mechanics of sex, however cleverly these are presented or perverted or embellished, which hold the secret.

11 As long as the blocks and the barriers are there, no amount of sexual expression or indulgence, will produce contact of any lastig worth; and must ultimately add to the solidity of the blocks and barriers, since it should be the answer, but is not.

12 But without the barriers, outside the human game, such a difference as we could scarcely imagine from within it!

13 When sex is real, because it IS love, and it IS contact, instead of being only a substititute, it changes. It relaxes and expands. It ceases to be a desperate pursuit, an eternal frustration, a dream world of nightmare terrors and improbable fantasies, a maze of twisting paths, vicious circles and narrow cul-de-sacs; It becomes an open plaln, clear and uncluttered, In which we are free; free to glve as we feel lncllned to glve, and to recelve whatever is offered.

14 In the New Game, sexual satisfaction may lie anywhere between a look, a word or a gentle touch, and an intense and prolongued physical mystical or spiritual experience. There is no search, only an asking and a giving.

15 Sex in human terms is narrow in its limits. It demands certain essential ingredients. Because there is no real fulfillment, a certain minimum of specific components are necessary, to give people at least the illusion, that they have searched as far as it is possi- ble to search. They must at least touch the bounds of decency, even if they do not exceed them; otherwise they cannot say they have really searched thoroughly.

16 But in the New Game, because there IS fulfillment, we need only the ingredients, which at any give moment, will provide that fulfil- ment. So that a look might satisfy, simply because that look gives contact; not opposition, suspicion, challenge, blame, fear, criticism, disapproval, hope, mystery, doubt, or any other manifestation of a human block, which, in the human game, lurks behind even the most convincing facade of affection, passion or enthusiasm; but contact, love, understanding in its deepest sense, sex in its widest sense, knowledge in every sense.

17 That is freedom. A state of being, where sexuality stretches from one end of the scale to the other; and both contact and love, can be complete, in their own terms, at any point along that scale.

4. 1 And the prime factor in the love and the contact of the New Game, is the Universal Law. Because in the New Game, we do nothing directly to ourselves. We do not love ourselves; we do not look at our own problems; we do not make contact with ourselves; we do not attempt to become aware of ourselves; we do not satisfy ourselves; we do not take responsibility for ourselves; we do not give to ourselves. All of this we do to someone else. And we do it according to our inclinations, and according to his or her response.

2 And the prime activity in this exchange, is giving. Whatever we are doing, we are giving. And the fundamental gift is contact, because that is the fundamental requirement.



5 But one vital thing we have to learn. The evil that manifests around us, is OUR evil; and whereas the evil that manifests within ourselves, we have already owned, by allowing it to channel through us, the other we have yet to own, through love.


7 When we can truly see one another, as reflections of the different aspects within ourselves, with no instinct to disown what we see, then we are on the road to perfection.

8 Knowing this, will not at once give us the ability to love each other all the time. But it will give us a new overall pattern of reality, to which we can gradually adust ourselves. And when we do feel love, and want to give love, particularly in the face of evil, we must be free to do so.

5. 1 Evil is the absense of good. The ultimate good is love. So evil is the absense of love. And the echoes of evil from the Old Game, whch still live among us, are a debt of love.

2 And that love is hidden within each one of us. We have it, but we have not brought it out, and given it meaning and value by bestowing it on one another. This we must do.

3 Before, we could not; there were too many human agreements, to distort it or destroy it before it saw the light of day. Now we can. We can give, in order to receive. We can reach towards the ultimate satisfaction. We can begin to express our love for one another.

4 But to do so, we must never lose sight of that simple fact: whoever we are looking at, we are looking at ourselves. When that is com- pletely real for us, not just words that we believe, but a concept which we feel, we can never blame again, because we can never separate ourselves from those around us.

5 So forget the last vestiges of evil within you. Feel your mild dissatisfactions and frustrations, if and when they arise; but do not probe them, do not analyse them, do not look above and beyond them. Express them if you want to express them; but do not force yourself into them, in an effort to plough your way through them.

6 You have been through the Valley of the Shadow of Death, which was the tortuous maze of your own inner self. Now look outwards and around you, and see the aspects of yourself which are reflected in your brethren. And where you feel the inclination to give, act on it.

7 Do not be detoured by the complex and often unattainable demands, which are expressed by a devious mind that has played havoc with the simple desires of the soul. Give contact; give love. It satisfies everything.

8 You no longer need to look deep ito the mass of convolutions of a person's being, to discover what it is he truly wants. You know. It is contact. If you feel the inclination, then give it to him, in whatever form feels good, and right, both for you and for him.

9 You no longer need to sit a person down and help him to look at himself, to examine his deeper motives, or his counter-intentions. By all means allow him to express what he feels; encourage him if necessary; but in return, just give him love.

10 It is no longer significant what someone thinks he has done or failed to do; these are agreements of the mind. What is significant now, is what he feels. Let him feel it. Understand it; see yourself in it; and give him the contact which he requires.




14 If all we ever give to one another is love, then all we shall ever receive from one another is love. As the world of men, by the Universal Law, has slipped into a downward spiral of hatred, based on the exchange of blame for blame, so we are as easily sliding into an upward spiral of love.

6. 1 And what of the world of men? What shall we give to it?

2 As prophets of God, we just condemn the GODless structures of humanity. But for what purpose?

3 In order to give every human belng the opportunity to separate himself from those structures in time.

4 Not every human being will. Most will cling more and more desperately. That we accept. But because of our condemnation, and the conviction that it carries, many have already separated themselves from those structures, and many more will do so in the future.

5 And what greater gift can we give them than this opportunity? What more effective way to express our love towards human beings?

6 And what greater gift could those now unwillingly embedded in humanity’s structures, give to us, than to respond to what we are, with their love and validation of us? That is a mutual giving. They need us as a light in the darkess, we need them as a response to that light.

7 But there is one dangerous pit, into which we must not fall. We must always remember what is the Adversary. We must never identify people with the structures. We must never identify individuals with the pattern of life to which they have given themselves.

8 They may identify themselves with that pattern of life. In their terms they may be irrevocably dedicated to it, inseparable from it; but that is their choice and their decision, not ours. And it is no part of our work to make that choice or that decision for them.

9 We may speculate, but such speculation is irrelevant. Judgement of a way of life, an attitude of mind, a scale of values, a pattern of living, this is our function. We fulfil it with objective precision, on the basis of the knowledge which we have been given and which is channeled through us. But the ultimate judgement of individuals, is made by themselves, from the presence of Christ within them.

10 Christ Himself judges each being in the final analysis, not from without, but from within, through the medium of the Holy Spirit, which in one form or another, is given to all human beings.

11 We, as the outward manifestation of the Spirit of Christ, judge from without, not people, not individual human beings, but the patterns and the structures to which they have become subject.

12 In their defense of these patterns and structures, many will reject our judgement, and us on the strength of it. But we must not then refocus it onto them as individuals. That is an identification which only they have the power to make. We must always maintain the direction of our condemnation; against the human way of life, against human structures, not against people.

13 So maintain the separation between men and man, between human beings and humanity, between the individual and the mass, between the single soul and the human machine which he has helped to create and preserve, which he has climbed aboard, and which has swallowed him.

14 Until their unexpected final moment of decision comes, like a thief in the night, all human beings have the opportunity to separate themselves from what for them is GODless, and to reclaim the heri- tage of immortality which can still be theirs. None of us is either saved or lost, until that moment comes.

15 On another plane of existence we are all choiceless; our fate is already written in the stars. Knowledge of this may give us a fundamental peace of mind; but within the Game - and all of us are within the Game - we have a choice as long as we feel we have choice. And as long as that level of choice remains, each man is his own judge, and cannot be meaningfully judged from without.

16 So judge what a man does; that is your function; but do not judge what he is; that is his function. Reject his way of life, if it contravenes the Law, but accept HIM.

17 On a mass level, condemn the world for its self-destruction; but on a personal level; on the level of people; individuals and groups of individuals; express the love you feel for human beings, just as you express the love you feel for one another.

18 Give them the contact which you feel inclined to give them. Just as we are the mothers, fathers, brothers and sisters of one another, so are we mothers, fathers, brothers and sisters to them. Just as we need one another, so do they need us and we need them.

19 We can give to them what has been given to us; knowledge and strength and faith and understanding; and by their response to our gift, they can give to us in return, more knowledge, more strength. more faith, and more understanding.

20 Each one, who In response to our message, sees, with us and as we do, the helpless, directionless, purposeless, emptiness and futility of the human pattern of living, gives us a gift of incalculable value; another part of GOD reunited with GOD. And there is no human being, who at this moment, does not have that gift to give.

21 Treat all men according to the way they present themselves. If a man knocks, open the door of knowledge to him. if he does not knock, keep it closed. If a man approaches you as a friend, treat him as a friend. If he comes to you as an enemy, treat him as an enemy. If he desires to be helped, help him. If he desires to be ignored, ignore him. But however you treat him, SEE him as a part of yourself. Give him what he asks for, but do not necessarily identify him with what he asks for.

22 In this way, you can come to love all human beings, whether they are friends or enemies, whether they come to you in love or in hatred, in acceptance or in rejection.

23 You may not reward your enemy; you may not embrace your enemy; you may not ask him to sit down and eat with you. Such treatment may be inappropriate, as long as he is set upon being your enemy. But that does not prevent you from loving him, and from giving him every opportunity to become your friend; which is the greatest good you can do for him.

24 If a man's brother turns against him, then he responds accordingly; but he makes a grave mistake if he sees him as no longer his brother, and acts according to THAT impression. The enmity and the brother- hood are on two different planes of reality, and should not be confused.

25 Similarly, the level upon which people present themselves to us and on which we respond to them and deal with them, is often very different from the level on which they truly relate to us. And it is this true relationship which we must never lose sight of, if we are to fulfil our function properly, and if we are to attune ourselves, completely and without distortion, to the New Game.

7 1 The New Game has begun. We have taken the first few steps within it.

2 The Beginning is to see the values of the New Game; to look at our- selves and those around us through the eyes of the New Game; to see that all human beings are part of us, and that we are part of them; to see that at what we do to another we do to ourselves; to see that we are reflected in everyone around us, particularly those close to us, but also those far away; to see with even greater clarity the truth of the Universal Law.

3 Then the Task is to live with this vision; to become accustomed to it; to discover its actuality through constant use; to remind our- selves of it continually; to adjust our lives to it, to relate everything we do to it; to live what we know simply by never forgetting what we know, never losing sight of what we know, even though sometimes we may feel far away from the ultimate fulfil- ment of it.

4 And finally the Fulfilment is the reward of such living; the reward. not for flawless virtue or perfection. but for keeping our eyes wide open, for never unknowing what we know. And the reward is the mergence of knowledge and feeling. The Fulfilment is the time when we no longer have to remind ourselves; because what once we knew only with the mind, we know now with the heart and the soul. What once was a belief, has become a complete understanding; part of our nature, part of our instinct, part of our basic attitudes and emotions.

5 Then we can say that we have truly returned, and are at one with the inexorable Law of the Universe.

6 The Law does not change. It is us who have changed, and departed from our knowledge and understanding of the Law. Now it is time to go back and rediscover it, first with our minds, then with our lives, and finally with our entire beings.

7 Then Hell for us has ceased to exist.

So be it.

[ sigature Robert ]






Brethren, As it is,

1. 1 We set ourselves strange standards of what we should be to deserve the status of Processean. And everyone of us feels, from time to time, that we come nowhere near those standards. We feel that we are unworthy, that we don't belong, that we are the very opposite to what a Processean should be, and that our presence is a burden on everyone else.

2 When will we truly understand our function?

3 A major part of it is to live, when necessary, alternately in heaven and hell; to sink and to rise from the top to the bottom and back again. We have scarcely begun if we have not felt that we are unworthy, that we don't belong, that we are the very opposite to what a Processean should be, and that our presence is a burden on everyone else!

4 A Processean is one who endures. As long as we are here, whether flying high or struggling in the mind, we belong. And whatever the apparency, remember this: the lower we are at any given moment the greater the share of the burden we are CARRYING, not creating.

5 We cannot create burdens, we can only carry them. And if we adjust our vision to this simple fact, and cease to invalidate ourselves, they will cease to be burdens and become calmly accepted limitations, necessary for the correct progress of the Game.

6 If you are here you belong. And if you belong you are beloved. Do not question the choice of the Gods - nor Their work for that matter because They have not only chosen you, They have both created, AND chosen you!

7 And as for feeling unworthy. What else should we feel? What else COULD we feel until we attain the perfection that we know is in everyone of us?

So be it.

[ Signature Robert ]



BI 19




Brethren, As it is,

1. 1 At the core of every being, there is a soul. And in the beginning the soul is pure; an infinite pinpoint of perfection, within the terms of the being; a life source, which is awareness itself and has access to all knowledge, within the reality of the being; a spark of undistorted truth; conscious awareness of all reality, within the scope of the being’s existence.

2 The pure soul is a manifestation of the ultimate truth, because truth is the knowledge of all relevant reality.

3 Distortion of reality, incomplete knowledge of reality, obscuring of reality, brings about the opposite of truth which is a lie.

4 Reality is different for every being in the universe. But truth is the same. Because truth is not reality, but the knowledge and awareness of reality.

5 And the soul is the core of the being; the centre, and the source point of its individual life-force.

6 Around the soul is wrapped the shell of the body.

7 Whereas the soul gives the being its infinite nature, its unbound- ed existence (within the ultimate boundaries provided by its own personal reality), the body, being itself finite, bounded by precise limitations and governed by specific laws, gives the being its finite existence. It defines it and fixes its position in space and time.

8 The soul has no boundaries within the scope of the being’s reality. It has no dimensions within the overall dimensions of the being’s existence. Whereas the body has both boundaries and dimensions, inside the limits of the being’s existence.

9 Imagine a shapeless, formless, weightless, massless pinpoint of conscious awareness, floating free inside an empty hollow sphere. That is the nature of the soul with no body. The ultimate limit of the being’s scope of reality is the inside surface of the sphere. Outside that limit is not relevant to its existence; it is not part of its reality. So that within the terms of its existence, within the scope of its reality, its awareness is complete and its nature infinite.

10 Now imagine that it creates a finite existence for itself WITHIN the sphere, a solid dimensional object, which does have limits and boundaries; shape, form, weight and mass; and is governed by the laws relating to these things. That is the nature of the body.

11 And the soul inhabits the body.

12 Thus the being has two poles; two points of reference; the spirit- ual to give it life, and the physical to give it definition; the soul whereby it exists, and the body whereby it defines its existence.

[Graphic here]

13 In the space between the shell of the body and the pinpoint of the soul is nothing; void. And the void is the perfect link between body and soul. Its very emptiness and non-existence is its perfection as a medium of contact. Contact between soul and body, in this state is complete, direct, perfect. We speak the literal truth if we say that in a state of purity, nothing exists between the body and the soul.

14 This is harmony; the perfect balance; soul and body in perfect contact.

15 Both are free within their own terms. The soul is at one with the body, and is free, and the body is at one with the soul, and provides no barrier against it. The body gives the soul limits and dimensions, but only as the soul requires and chooses at any given moment.

16 The body derives its existence from the soul, which means it is created by the soul. It has no defined existence of its own that is independent of the soul. Thus the soul, because it has complete knowledge and awareness of its own reality, and because its contact with the body is perfect, has perfect and unlimited control of the body. The body will always respond with co-opera- tion to whatever decision the soul might make - that is due to the perfect contact - and the scope of the soul’s decision is unlimited - that is due to complete awareness.

17 So the soul has the power to move the body at will; to change its shape, its form, its nature, its mass, its structure, its weight, its size and its position; or to destroy it altogether and recreate it. The soul cannot decide to change or create the body into a form outside its capabilities, because its capabilities reach to the limit of its awareness. And its awareness does not reach outside its capabilities, which would be outside its reality.

18 The soul is the creative element in the relationship; the body is the receptive element. The soul creates and controls; the body responds. The soul gives life; the body receives it. There is no conflict, no rejection, no resistance.

19 This state of complete freedom; complete balance between the two poles of existence; harmony, contact and acceptance; is a state of union; division without separation; duality without dichotomy; opposition without conflict.

20 This state of union constitutes the Essence of the being; the central core and the outer shell, in perfect accord with one another; the reality and the image; the inspiration and the manifestation; the internal and the external; the substance and the accidence. The union of opposites; the Essence.

21 Now the soul of the individual is itself a creation. In relation to its own body and its owns Essence, it is the creative element. But in relation to its own creator, it is the receptive element.

22 It is part of a chain of creation, which stems originally from a fundamental life force at the centre of all existence.

23 This fundamental life force, which is GOD, is infinitely small and has infinite scope. This is the basic nature of the two pole universe; zero and infinity; nothing and everything. GOD is a non-existence with awareness of all existence.

24 In its own terms, the tiny pinpoint of awareness which constitutes the soul, may be infinitely small, just as in its own terms its scope of awareness is infinitely large. But within it is its creator, and outside its own scope are the boundaries of the scope of its creator. And within its creator is its creator’s creator, and outside those boundaries are the even wider boundaries of scope of its creator’s creator. And ultimately within is the infinite non-existence of GOD, and ultimately without are the infinite non-boundaries of the scope of GOD.

25 And from that ultimately infinite state, GOD creates and thereby defines Its existence, with a finite creation.

26 So GOD divides Itself into a creative element, the central core of infinite nothingness, and a receptive element, a limited existence wrapped around that central core. And the receptive element, which is the original creation, contains innumerable individual elements, each of which then itself becomes a source of life, and in imitation of its creator, also creates, and thereby divides itself into a creative and receptive element.

27 And the chain of creation goes on and on, spreading outwards in ever widening circles in terms of existence, and moving inwards in ever decreasing circles in terms of scope.

[Graphic here]

28 The nature of creation, pure creation, is such that a being only has material outside itself with which to create.

29 Its awareness reaches from its creator, within, outwards through itself, through the ‘material’ which surrounds it, to the outer limits of its reality. Basically that is its complete scope of reality. Nothing exists for it inside the inner limits of that scope, nor outside the outer limits. It can know of existence beyond those limits, through its direct knowledge of existence within them, but it cannot experience it. It cannot feel it.

30 Now in the pure state, there is nothing between itself and its creator, no ‘material’ with which to create, no real scope as such, just itself, its creator and the link between them. At that end of the scale it is virtually identified with its creator. In that direction it has no power to create or uncreate or change or modify. In that direction it has no choice. But in the other direction, it has the full scope of the ‘material’ which surrounds it, outwards to the point where its reality ends. And within that scope, it can create, uncreate, change, and manipulate. That is its own area of creation, and therefore its own area of choice.

31 So when we speak of the scope of a being’s reality, or the terms of its existence, we generally mean that area of usable ‘material’, that area of choice, extending from itself as a central creative element outwards to the outer limits of its scope. Taking its inevitable, and in its terms unchangeable, link with its creator for granted, that is the way it sees itself.

32 But why does a being create at all? Why does it divide itself?

33 In order to define its existence WITHIN ITS OWN SCOPE. Its existence is already defined within the scope of its creator; but the being itself, because its awareness reaches to the limits of its scope of reality, feels infinite. It feels like a one pole existence. And in its own terms, it IS infinite; it IS a one pole existence. Therefore it creates for itself another pole, a vehicle which is finite in its terms, and thereby it gives itself definition.

34 The ‘material’ of creation is everything that exists within the scope of the creator. Before creation, this is an undef- ined and homogeneous mass. The creator gives form, shape and definition to a part of this mass. That is creation. But because in order to do this the creator must give life to the material which he uses, in its created form it becomes a part of the creator. It becomes the creator’s other half. Thus the division comes about; the creative element and the receptive element; the part which gives life and the part which receives life.

35 And as long as the creator continues to give life to the creation, the creation contains, and therefore is, a part of the creator. As long as the creative element gives life to the receptive element, and the receptive element accepts and manifests that life, then they represent two halves of one entity; a division, a duality.

36 When the creator ceases to give life to the creation, when he withdraws the life force, the creation ceases to be part of the creator. It dies. But death does not mean that the material contained in the creation vanishes. It means that it loses the power which gave it form and definition. Therefore it returns to its original state of being a homogeneous part of the homogen- eous reservoir of existence.

37 For example, when the body dies; in other words the life force from the soul is withdrawn from it; it gradually decomposes and eventually returns to ‘the dust from whence it came’. No actual material is lost, only form and definition.

38 But while life flows from the creative element to the receptive element, the form and the definition of the creation remain. There is division and duality.

39 And that is the Game; a game of division and duality.

2 1 But division does not mean discord or conflict or dichotomy. In its pure state, it means the balance of opposites; union; two existing as one.

2 There can be no union without division; no balance without duality.

3 However, when division becomes separation, estrangement, alienation, two existing as two, either without any contact at all with one another or in conflict with one another, then there is no union, no balance.

4 The Essence of the individual being is the existence of the soul and the body in union with one another; division, but perfect coordination.

5 The Essence of the Game is the existence of the creative element in union with the receptive element; duality but perfect harmony.

6 When the creative and the receptive elements are separated, and either estranged from one another or in conflict, the Essence of the Game is lost.

7 When the soul and the body are separated; estranged or in conflict; the Essence of the being is lost.

3 1 What maintains harmony in division? And what destroys harmony in division?

2 If both elements - retain an awareness of their common origin, then there is harmony. If either element loses sight of their common origin and sees only their difference from one another, or if the difference takes priority over the common origin, then there is separation. Either there is loss of contact, or if contact is unavoidable, then there is conflict.

3 By nature the elements are opposites. Therefore, if there is contact between them, then either they complement one another in a state of union, or they strive against one another in a state of conflict.

4 If both soul and body retain their knowledge that the life force within both of them is one and the same entity, originating from one and the same basic source, and that knowledge takes priority over the apparent differences between them, then harmony reigns. If not, then separation begins.

5 The life force of the soul - which within the scope of its reality and in relation to the homogeneous mass around it, is itself - and the life force of the body, are one and the same entity. The nature of the soul, within the terms of its exist- ence, is a life force, and in order to create a body, in order to give form and definition and duration to part of the homogeneous mass around it, the soul has to project itself into the material which it takes from that mass and uses to create.

6 So both soul and body are driven by the same central power, which is the basic life force of the being. So basically they are two halves of one and the same entity. If knowledge of this is maintained on both sides, then no separation occurs.


4 1 But the Game is not only a game of division. It is also a game of ignorance, of blindness, of unawareness. It is a game of mystery, not only without, but also within. Beings are in mystery about their creations without and their creators within.

2 This is not inevitable simply because of the chain of creation; because the creation is always outside the creator; which means that whatever the creator may choose to do with the material between itself and the bounds of its own individual scope of reality, whatever barriers it may set up WITHOUT, nothing need come between itself and its creator, who is WITHIN. Although with the chain of creation, mystery without is inevitable, it is not inevitable within. Contact can still remain perfect in that direction, therefore harmony can still be maintained.

3 But, for another reason which will become apparent, the creative and the receptive elements do not retain the awareness of their fundamental unity. They do not remain aware that basically they are not really two but one. The two poles of the universe, the two halves of existence, the soul and the body, the internal and the external, the reality and the image, the inspiration and the manifestation, the substance and the accidence, lose sight of their fundamental common denominator.

4 So the Game becomes a game of separation, of conflict, of strife, of stuggle, of paradox, of contradiction, of obstruction, of the irresistible force against the immovable object. It is a game of war.

5 As long as there is a defined and finite existence within the dimensions of space and time, there is division. And as long as there is ignorance and blindness - not a controlled limitation on knowledge without, which a finite existence might create, but a forced compulsive blindness within - then that division becomes separation and conflict.

6 And all of us, to some extent or other, are blind and ignorant within. Even when we know with our external consciousnesses, that we are all part of the same basic unity, driven by the same basic life force; as long as we do not FEEL it with our entire beings, then we are still too blind to rise above all conflict.

7 Feeling and knowledge are one. If we cannot feel something, we do not truly know it. We only know of it or about it.

8 But at least that conscious ‘knowing of’, can prevent us from descending into despair. It is part-knowledge, a major step towards full-knowledge. At least we can know WHY the Game is so full of unavoidable conflict. We can accept the conflict at least on the most superficial level.

9 We may still be in mystery, but we need not be mystified.

5 1 The world of men is mystified; completely and utterly mystified by its own predicament.

2 It oscillates faster and faster from one extreme to the other; from the permissive to the disciplinarian, from tolerance to intolerance, from submission to subjection, from expansion to contraction, from expression to inhibition, from peace to war, from appeal to demand, from gentleness to ruthlessness, from laxity to rigidity, and back again; and at the same time from hope to hopelessness, from optimism to despair; all the time searching for the way out of conflict; looking for the key that will bring peace and fulfilment and rest and harmony and satis- faction and love and happiness, and all the other qualities that go with a state of union; the secret of the elimination of all struggle.

3 Listen to their minds, as they ask the question:

4 ‘Which is the best way; right or left? One seems too much; the other too little. One too harsh; the other too lax.

5 ‘A happy medium? A compromise? We have tried that and sunk into a halfway house of negative nothingness, futility, boredom, frustration; while the struggle went on around us. The middle is neither one thing nor the other; the worst, not the best of both worlds.

6 ‘So we go on searching. And we feel that we have so little time to find the right way. And if we make a choice and the result is still struggle and conflict, we wish we had made the other choice. And now it’s too late.

7 ‘And we panic; because the weights are heavy on both sides. And we have got to be right. We must not make a mistake. Other- wise we shall alienate our wives, our husbands, our children, our friends, our colleagues, and we shall do nothing after all to reduce the state of conflict around us.

8 ‘We shall fail, like everyone else has failed; and we shall look back on our lives with wistful regret, and have to justify our mistakes - or try to forget them - like everyone else does; while a new generation blames us and tells us where and how we went wrong, as we blamed the generation before us and told them where and how they went wrong.’

9 A new terror of growing old; to become part of the blamed, the mistaken, the ‘wrong’ generation.

10 And even that is the voice of only a few. Most have abandoned the struggle, and settled either for apathetic resignation or complacency.

11 At the beginning there is confidence; the confidence of blind idealism. ‘It’s easy. All you have to do is….. All you have to be is…..’ But such optimism exists by looking only at the realisation of the dream. It dismisses the existing reality as irrelevant.

12 Only after years of struggle - against struggle - does the truth, on some level, begin to dawn. Few - understandably - are willing to admit such an absurd defeat, and certainly not in the face of the new generation of idealists, with their bright young scorn and their energetic optimism. Disillusionment is too appalling a sin.

13 But the fact is inescapable - even if blindness to it is not. The Game is a game of struggle. The Game is a game of conflict.

14That is its nature, though not its essence. From the most gentle personal dichotomy, scarcely discernible behind delicate facades of hopeful reason, to the cataclysmic holocausts of open warfare on a grand scale. One is no more nor less than a microcosm of the other. And both are part of the nature of the Game.

15 And while there is blindness there is no way out.

16 Many have sincerely tried; tortured themselves to squeeze their unwieldy beings and those of others, into a mould of harmonious co-ordination. The struggle to create ‘good’, both in themselves and others. And the only part of which they are conv- inced, is the ‘struggle’ part. The ‘good’ part is always just beyond their reach.

17 And they are mystified.

18 But we need not be mystified by conflict. We can know why it is so inescapably with us in the Game. It is because we do not yet fully know the Unity.

19 But we can begin to know it.

6 1 But why is the mystery there? Why is there blindness within?

2 In its pure state, in order to exist divided from its creator, and in order to be able to create for itself in its own terms a finite existence, a creation has access to the life-energy of its creator. And the nature of the soul of the creation, which is truth, complete awareness of everything within the terms of its existence, is its link with its creator. And knowledge and energy, which is life, flow from the creator to the creation, and thereby it has existence.

3 And because there is nothing between the creator and the creation, the contact is perfect, the control is precise. Because both creator and creation have nothing between them to obscure the mutual awareness of their basic unity, harmony reigns; division and union.

4 The soul of the creation maintains a pure knowledge and recog- nition of its creator. It validates its creator. It understands its relationship with its creator. Thus a pure flow of life- energy passes freely between them.

5 But at this point the creator does not allow the situation to remain as it is. The creator introduces a new duality, a new division. This division is not a part of the Essence of the Game; it is not a union, but a conflict.

6 In its pure state the soul of the creation recognises no choice in its relationship with its creator. It has choice with regard to the formation of its own receptive element, its own body, its own creation. Within the terms of its existence it has a whole series of alternative permutations from which to choose in this matter, and that choice it recognises and under- stands and makes its decisions accordingly.

7 But with regard to its creator, it is aware of no choice; and correctly, because it has none. Its creator governs the nature of its existence, controls it, directs it and changes it at will. (Ultimately of course by creating it in a particular way, the creator predetermines its decisions of what to create for itself. But there is no awareness of that, because the terms of its existence include the power of outward choice.) They do not include the power of inward choice. Between creator and creation, the choice logically and naturally, belongs exclusively to the creator.

8 But the creator goes against this logic, and deliberately intro- duces between himself and his creation the illusion of choice.

9 He does this simply because it is a pattern that is handed down from creation to creation, and stems from GOD and the original creation, which was given choice with regard to its relation- ship with GOD, in order to introduce a second duality into the Game.

10 And the reason for its introduction?

11 From it stems the concepts of Life and Death, Beginning and End. Without it there would be no Life and no Death, no Beginning and no End, within the nature of the Game. The Game would have no cycles, only an endless and infinite continuation.

12 How the creator introduces the concept of choice within, will be explained when we come to its passing on once more, this time from the soul of the creation to the body it creates for itself. Also we shall explain why the outcome is inevitably as it is, and always the same.

13 But for the moment, let us simply tell the story.

14 Choice is introduced. The soul of the creation, having recog- nised no choice in relation to its creator, suddenly becomes aware of one; only one, a single simple choice between two alternatives.

15 It’s not a real choice, because the outcome is, for reasons that will become clear, inevitable. But it FEELS like a choice, it look like a choice; it is what we would CALL a choice and recognise as a choice. And it becomes a part of the soul’s reality, part of its awareness.

16 Like Adam and Eve in the Garden, the soul is faced with two alternative paths which it can take. Either it obeys the command of its creator, which quite suddenly does not appear to be in its interests, or it can disobey, and follow the opposite path, which DOES appear to be in its interests.

17 If this choice is before it, then it has already lost sight of the fundamental unity of itself and its creator. How that has happened, we shall also discover, but it has.

18 Suddenly the interests of itself and the interests of its creator, appear to diverge, and the soul must choose which it is to follow.

19 The basic choice is drastic - and invisible now to the conflicted creation. It is a choice between retrieving and maintaining the perfect link and the free flow of life-energy which passed between itself and its creator, and casting off from its creator; taking with it only the life-energy currently contained within it, and becoming not simply divided from its creator, but separated, estranged, alienated, detached; a disconnected entity; an entity with no direct link with its creator, no direct knowledge of its creator, only the potential memories inherent in the store of life-energy by which it continues its existence.

20 But all the creation sees is the conflict of interests. And the creation chooses the path which appears to be in the interests of itself. It casts off, and moves away from its creator.

21 The cycle of alienation has begun.

7 1 But remember, the creation is also a creator. The creation has its own creation. The soul has its own body. And the pattern is once more handed down.

2 The soul was given choice by its creator. Now, in accordance with the Universal Law, it gives choice to its creation. It gives the body choice, not only in how it goes about creating its social environment, but within, in its relationship with the soul.

3 The soul gives to its outward manifestation the conflict of whether to obey or disobey; the conflict of right and wrong.

4 Now, instead of being a physical existence, which moves and acts and behaves and performs without thought or question or doubt or hesitation, precisely according to the dictates of the soul; the body becomes, apparently, a will of its own. The outward limited consciousness is given freedom to choose whether to obey or disobey. And, just as the soul inevitably disobeyed its creator, the body repeats the pattern, and disobeys.

5 But how is this choice - which is really no choice - given? How is the sense of choice created? What is it that is used to instil doubt and dichotomy in the created consciousness? And why is the outcome inevitable?

6 Just as the being, in its pure state, has a harmonious two pole existence with regard to its own activities; the soul and the body; where the soul gives life to the body and the body returns unquestioning response to the soul; so the being has a two pole existence with its creator, where the creator gives life-energy to the soul, and the soul returns unquestioning response to the creator.

7 But once ‘the fall’ has taken place; once choice has been given to the soul, and separation has been the outcome; then that circuit is blocked. In reality there is still contact, there is still a flow of life-energy. If there were none, the soul itself would die and return to its original formless state. But the circuit is blocked and twisted. The flow is no longer free and direct, but filtered through a very heavy resistance. So that not only is it considerably reduced, but there is also no clear awareness of it at the receiving end.

8 As far as the soul is aware, it is no longer receiving life-energy from its creator. Whilst it felt that it was receiving life- energy it felt free to pass life-energy on to the body. At the same time, as it received validation and response from the body in return, this too it passed back to its own creator, and a flow like an electric current was set up. But now nothing appears to be coming from its creator. It has a store of life-energy, but it cannot pass it on, and as it is no longer giving to its creator in return, it cannot receive from its own creation. The entire flow seems to be halted, and it must conform to the pattern. It must block the contact between itself and the body, in the same way that the contact between its creator and itself was blocked.

9 So in imitation of its creator, the soul now sets about giving choice to its own creation.

10 It takes the stored life-energy within itself, and instead of allowing it to flow directly into the body as before, it divides it into two halves, sets one half against the other and thereby sets up a conflict in the void between itself and the body. And one half of the life-energy, one side of the conflict, is linked and identified with the existence and nature of itself, the soul, and the other half is linked and identified with the existence and the nature of the body.

11 Previous to this, remember, the flow between soul and body is free and unconflicted. The void in between them is no barrier. The body sees the soul and its relationship to the soul with clarity; receives from it and gives to it without hesitation or uncertainty. It is aware of its own nature, of the nature of the soul, of the link between them, and above all, of the basic unity which they represent.

12 But now the body loses sight of the soul itself; and instead what it sees is two opposing alternatives; one identified with the soul and the other identified with itself; one in the interests of the soul and the other in the interests of itself. Immediately it loses sight of the unity. It loses sight of the common origin. It sees only its own separateness from the soul, manifested in the fact that these two elements, one representing its own interests and the other the interests of the soul, are in CONFLICT.


14 There is no longer any reason why the body SHOULD follow the interests of the soul. It has no memory - not at this stage. Memory is created from stored life-energy. The pure free-flow relationship does not require a memory, because all relevant knowledge is available at any moment when needed.

15 Memory is only necessary when there is separation, alienation, loss of direct contact; and at this moment, before the choice is made, the body has not created for itself a memory, having had no need for one. It has unconscious survival instincts, but no conscious recall of past reality.

16 So all the body’s consciousness sees of the soul is a direct opposition to its own interests. So it chooses, as it instinctively must, against the soul. It disobeys.

17 This begins the separation. Ironically, the body has reinforced the stemming of its own life energy, by making a choice which it thought was in its own interests. Now it feels the effects; separation, alienation.

18 But despite the consequences, which the body feels with an emotion hitherto unknown to it - pain - the conflict remains. The dichotomy continues. And now that it too is denied the constant free flow of life-energy from within, it builds a memory for itself, beginning with that initial pain of separation which came hard on the heels of opposing the interests of the soul.

19 So now, on one side the interests of the body, with the promise of further satisfaction to the body, and on the other side the interests of the soul, with the threat of further alienation from the soul. An equal struggle.

20 Between body and soul, instead of the void of perfect contact, there is an image of the soul set in opposition against an image of the body; a two pole existence within a two pole existence; the outer pair separated by the conflict of the inner pair; soul and body separated by - the mind.

21 And because the image of the soul and the image of the body are set in opposition against one another, then automatically everything which seems to the body to be in the interests of the body, must, within the mind, be in opposition to the interests of the soul. If one force directly opposes another, then every element of the first force must be assumed to oppose the second force.

22 And there is no escape, because the separation at this stage is not a complete discontinuation of the flow of life-energy. The circuit is not broken, only distorted. The fundamental link remains, though the awareness of it, and the perfection of it, are lost.

23 Soul and body are still connected; no longer by a perfect contact, producing a perfect control, but by a tortured conflicted contact, producing strife and suffering.

24 And as long as that contact exists, the body lives; confused, uncertain, searching for the key which it has lost, but in its terms, alive. Nothing fosters the contact, except the body’s hazy memory of the original agony of separation. And however hard it tries to escape from the mind’s image of the soul, because it seems to oppose its wishes, its desires and its inclinations at every turn, it cannot, because it is just aware that without the soul it cannot exist; and as long as it maintains the link, even through the murky haze of that painful dichotomy which now fills the void between them, the dichotomy rules its every move.

25 And everything it tells the body is a contradiction.

26 Life is in the interests of the body. Therefore, according to the mind, death is in the interests of the soul.

27 Success is in the interests of the body. Therefore, according to the mind, failure is in the interests of the soul.

28 Pleasure is in the interests of the body. Therefore, according to the mind, pain is in the interests of the soul.

29 Happiness is in the interests of the body. Therefore …

30 Joy is in the interests of the body. Therefore …

31 Comfort is in the interests of the body. Therefore …

8 1 So now the mind, and not the soul, controls the body. And the mind is no pure and one directional intention as the soul was. It is in permanent conflict, torn two ways. So the body is torn two ways. And where the soul, in its pure state, could create and uncreate, and freely motivate the body, because of its own purity and lack of conflict, the mind can only strain at it, drawing it in two opposing directions at once; able neither to create nor uncreate it at will, because it cannot resolve its own tortuous conflict.

2 And the cycle of the mind is seemingly endless. Because all the being’s life-energy is either governed by it or locked within it. And neither side of the conflict must do more than temporarily defeat the other, because, ironically, each depends upon the other for its existence. They too, like the soul and the body, are basically two halves of only one existence. The image of the soul cannot exist without the image of the body, and the image of the body cannot exist without the image of the soul. Neither can exist alone.

3 And as long as the soul’s life-energy is locked within the conflict which separates the true soul and the true body from one another, the entire being is trapped. For the soul is trapped inside the body, which is controlled by the mind. And the mind is a heavy mass of tortured anguish.

4 And to maintain an outward visible and logical balance, through an equal apparent weight of validity on both sides of the conflict, the pain suffered by opposing the interests of the soul and by following the interests of the body, is explained by giving the concepts of ‘good’, ‘right’ and ‘virtue’ to the failure and death side of the conflict, the image of the soul; while the concepts of ‘evil’, ‘wrong’ and ‘vice’ are linked with the success and life side of the conflict, the image of the body.


6 An even struggle; a painful conflict; the very root of the human predicament.

7 And the conflict is the embodiment of fear; fear of failure and death on one side, the side of the body and the image of the body; fear of hell - which is ultimate alienation from the soul - on the other side, the side of the soul and the image of the soul.

8 But ultimate alienation from the soul is death; the point where soul and body finally part. So the fear on both sides amounts in the last analysis to the same fear; fear of death.

9 It is scarcely a surprise that both sides of the conflict threaten the body with death. Remember, the main effect of the intro- duction of choice into the Game was the introduction of death.

10 The first and foremost function of the mind is to bring about the separation of the soul and the body; which is why the mind represents, above all things, death.

9 1 The God SATAN is ruler of both soul and body in their separated state, in their state of alienation from one another.

2 And within the mind, the image of the soul is ruled by the God JEHOVAH, who represents the interests of the soul through the failure of the body. He represents the creative element within the Game; and as the nature of the Game is conflict, He rules the creative element within that vital component of the Game, the mind.

3 And within the mind, the image of the body is ruled by the God LUCIFER, who represents the interests of the body. He represents the receptive element within the Game, and therefore within the mind.

4 JEHOVAH and LUCIFER stand at the two poles of the battle of the human mind, and confront one another in direct conflict, within the Game.

5 And the two aspects of SATAN, the creative and the receptive, stand at either end of the being, split apart and alienated from one another by that raging conflict in between.

6 And the Game is dominated by these four elements; on one side, JEHOVAH, linked with and in support of the creative aspect of SATAN; on the other side, LUCIFER, linked with and in support of the receptive aspect of SATAN.

7 JEHOVAH and SATAN on one side offer death and salvation, through the image of the soul. LUCIFER and SATAN on the other side offer life and damnation, through the image of the body. And humanity quakes in terror at the prospect of both alternatives. The body of man is mesmerised; trapped between Scylla and Charybdis, and completely unable to make up its mind which form of death will be the least agonising.


8 But what precisely is in the mind, to create such effects on the body?

9 The image of the body holds out that the body is all important; the needs, the desires, the inclinations, the wants, of the out- ward manifestation of the being, which includes its conscious thoughts and emotions and problems, as well as its physical structure, are to be followed. Its demands are to be met.

10 At the same time this side of the mind brings down a veil of obsc- urity in front of all internal realities. It cuts down the aware- ness of the existence of the soul, and it cuts down the sensitivity to all spiritual existences

11 On the other hand it enhances the awareness of physical and natural beauty, and the sensitivity to environment. It makes the world seem a good place to be, if the body can create the right circumstances for itself.

12 It stresses the importance of conscious feelings and emotions; that they should be cared for, fostered when positive, eliminated when negative. It leads the body away from suffering, ugliness, tension, strife, anything which will make the body uncomfortable, anything which will make physical existence undersirable.

13 It fosters good health in the body; physical energy and vitality; to add to the feeling that life is worth living for its own sake. It directs the body towards comfort, ease, satisfaction - for others as well as for self, because in order for the world to be a really acceptable and comfortable place to be, all misery, not just the body’s own, must be eliminated.

14 This side of the mind places all stress on the importance of the outward manifestations of things, and cuts down as far as possible all concern for the inner, invisible, unconscious aspects. Thereby it appears to promote exclusively the interests of the body.

15 And this is the side of the mind which is governed by LUCIFER.

16 The image of the soul holds out that the body is unimportant in relation to the soul; that the needs and inclinations and desires of the body should be opposed; that the outward manifestation should take the hard painful road, going against its own wants and wishes; sacrificing them for the satisfaction of far more important spiritual needs. Its demands are not to be met.

17 At the same time this side of the mind opens up the awareness of internal realities, non-physical things. It enhances the awareness of the existence of the soul, and the sensitivity to spiritual presences, projections and emanations. It relegates the visible and promotes the invisible.

18 It makes the world seem an unpleasant place to be, and creates visions of a much more attractive existence outside and beyond the limitations of physical existence. It makes suffering and hard- ship a valuable and useful experience, promoting the need for expiation rather than indulgence, sacrifice rather than satisfaction.

19 It undermines the body’s health; drains its energy and saps its vitality, to add to the feeling that life is decidedly NOT worth living for its own sake. It leads the body towards suffering, ugliness, tension, strife, anything which will make physical existence undesirable. And it leads the body away from comfort, ease and satisfaction.

20 This side of the mind places all stress on the importance of the inward source of things, and cuts down as far as possible all concern for and sensitivity towards their outward manifestations. It stresses the invisible, the spiritual, the unconscious aspects, and creates a highly sensitive awareness of these things. There- by it appears to promote exclusively the interests of the soul.

21 And this is the side of the mind which is governed by JEHOVAH.

22 But although the Game overall is dominated now by the mind; the mental images of soul and body with their diametrically opposing pressures; the soul and the body themselves are by no means idle.

23 SATAN may be ‘watching in the wings’, but he is active also. And there are two other forces which act on the individual being and on the Game as a whole; and in some cases they override the mental pressures.

24 There is the pure soul reality, which is the extreme of the image of the soul pattern. It is the total denial of the validity of the physical existence; the effort not simply to relegate its interests and deny its importance, but to negate it altogether; either to destroy it, or to rise above it so completely that it ceases to have any meaningful effect.

25 This reality advocates no recognition of the human world at all. It is the inner Satanic reality; what we call the top level of SATAN. It strives for the complete transcendence of physical existence. It presses constantly for freedom from the body; complete and final separation from the body.

26 At the other end of this scale there is the pure body reality, which is the extreme of the image of the body pattern. This is the complete denial of the existence of all things spiritual, all reality within and beyond the conscious physical manifestations; the effort to blot them out altogether by the creation of such intense and overwhelming physical appetites, that any awareness of spirituality is drowned by them.

27 This reality advocates no recognition of the spiritual world at all. It is the outer Satanic reality; what we call the bottom level of SATAN. It strives to submerge the being completely in physicality. It presses constantly for freedom from any consciousness beyond physical sensation and experience; complete and final separation from the soul.

28 The Satanic soul reality urges complete identification with the soul and negation of the body. The Satanic body reality urges complete identification with the body and negation of the soul.

29 Four basic realities. And every being within the Game is subject to some extent to all of them. No being manifests any one of them exclusively and unequivocally. There is no such thing as a pure Jehovian, or a pure Luciferian, or a pure Satanist at either end of the scale. Every being is subject to the conflict in both directions.

30 Most are pressurised more heavily by the two mind realities. SATAN is there, powerful and effective, but the greater influences for this majority are JEHOVAH and LUCIFER; some leaning more towards JEHOVAH, others more towards LUCIFER. But again do not expect exclusive patterns.

31 The Jehovian is most strongly affected by the image of the soul. He contemplates physical existence - hopefully perhaps, as the pressure of LUCIFER’s image of the body stirs within him - but cannot help seeing and feeling the morasse of mental debris which lies behind its every manifestation, and thereby finds it untrustworthy nd undesirable.

32 On the other hand the Luciferian, being most strongly affected by the image of the body, contemplates spiritual existence - wistfully perhaps due to the influence of JEHOVAH’s image of the soul - but is unable to penetrate his wall of conscious attitudes and feelings, realities, problems, desires, fears and ambitions, in order really to discover it and identify with it, and thereby finds it unreal and unreachable.

33 The Jehovian leans more towards validation of the soul and invalidation of the body. The Luciferian leans more towards validation of the body and invalidation of the soul.

34 The Satanic minority, less directly governed by these mental pressures and preferences, span the two extremes; one foot firmly planted within, on the soul, the other circling without, in the body. And again there is generally a bias one way or the other.

35 But with such extreme influences, the confusion may often be even greater than for the mind addict. The difference between the soul Satanic reality and - the body Satanic reality is so diametric that there can be very intense suffering. Because at the same time they are equally close to one another.

36 The Satanist, apart from encroaching mind realities which add to his confusion, is never quite sure whether he is a body trying to rid itself of a soul or a soul trying to rid itself of a body. The separation between the tortured mystic, the agonised ascetic on one hand, and the excessive sensualist and physical indulger on the other, is at the same time both a gulf and a step. Frequently both tendencies are to be found in one being. For example sex-mania and drug addiction, both primarily Satanic territories, can manifest at either end of the scale.

37 In the far reaches of excessive sexual experience, is a being trying to release his soul and leave his body behind, or is he trying to submerge himself in wholly physical sensation? Is a drug addict trying to forget all spiritual and mental problems in the indulgence of his senses, or is he trying to transcend physicality into a world of pure spiritual detachment? Generally both.

38 But ultimately, whichever pattern individual beings lean towards, the end result is inevitably, one way or another, a greater and greater alienation of the two sides of the original union of soul and body. Because knowledge of their fundamental unity, which remember is the essential requirement to prevent division from declining into separation, knowledge of their fundamental unity has been lost.

39 The Jehovian may see much of the validity of the soul, but he is lacking in appreciation of the body. The Luciferian may see most of the validity of the body, but he has little real under- standing of the soul. And the Satanist may have a high sensitivity to both, but his instinct tells him that they should remain apart.

40 The soul, the essential agent, and the body, the vital instrument, move further and further away from one another. Contact dwindles; control declines.

1O 1 The image of the soul has a positive function and a negative function. The first is the direct promotion of the value, the meaning, the reality, the significance and the vital importance of the soul. The second is the devaluation, the invalidation, and the reduction of the importance and significance of the body.

2 The image of the body also has a positive and a negative function. The positive is the direct promotion of the value and the import- ance of the body. The negative is the devaluation of the soul.

3 Now in a state of maximum positivity, the mind can create the semblance of a balance, a harmony; one side validating the soul, the other validating the body, with no direct invalidation on either side. This is the very top end of both the Jehovian and the Luciferian patterns, and it requires that a being is equally affected in this positive way by both sides.

4 But such a state is rare. The normal state is mainly negative; a conflict between invalidation of the body on one side and invalidation of the soul on the other. And the Jehovian or Luciferian dominance is generally determined, not so much by the stronger promotion of one side as by the stronger negation of the other.

5 Also, even when it is the positive element on one side which is the driving force, invariably it is the negative element on the other side which manifests to counteract it and square the account,

6 For example, the Jehovian may reach very positively for the reality of the soul. But he fails to find it because of all the mental confusion and blindness which the other side of the conflict puts in the way. And similarly the Luciferian may reach very positively for the well being and success of the body. But it eludes him because of all the discomfort and disillusionment which the other side creates.

7 However positive an individual may be, it does not remove the fact that each side is basically opposed to the other. So that if one side begins to dominate, the other automatically attempts to negate it.

8 If the image of the body manages to create success and well-being, then the image of the soul generally counters with guilt and thereby fear of alienation from the soul, a most effective means of putting a damper on success. And if the image of the soul manages to create failure together with its spiritual reward of a sense of virtue, then the image of the body generally counters with fear of death, an equally effective means of putting a damper on virtue. So that success feels like one step closer to hell, and failure feels like one step closer to death. Consequ- ently failure, for the purpose of expiation, often follows hard on the heels of success, and ‘sin’, in the form of indulgence, often follows hard on the heels of failure.

9 The nature of the mind is such that when the balance tips, when one side dominates, negative means are used by the other side to level it again. So in general it is the negative aspects which dominate.

10 And the irony of the conflict of the mind lies in the inversions embodied in this dominance of negativity.

11 A soul without a body is static; unchanging, unmoving, direction- less, purposeless, meaningless. It is like a body without an environment - which is the body’s creation - like a man floating in space, or wandering alone in a desert; unbounded, unlimited within the terms of his own scope of awareness. He may be limited by the bounds of the universe or by the boundaries of the desert, but because his own awareness does not reach beyond those bounds, they do not seem to him to be a limitation.

12 He needs a structure of his own in which to build a finite existence for himself.

13 And for the same reason a soul needs a body.

14 Yet the mental image of the soul, together with the soul itself in its alienated state, both insist that the body does not exist in the interests of the soul, and that the soul is really better off without the body.

15 On the other side, a body without a soul is dead, lifeless, inert, and therefore equally purposeless, directionless and meaningless. It is like an uninhabited city; nothing to give significance to its existence, nothing to preserve it from decay. A deserted city decomposes in exactly the same way as a lifeless body. It is a creator’s creation, which has been abandoned, rejected, cut off from its life source. A city needs people to give it life and meaning, just as a body needs a soul.

16 Yet the mental image of the body, together with the body itself in its alienated state, both insist that the soul does not exist in the interests of the body, and that the body is really better off without the soul.

17 The irony is that both sides are at the same time right and wrong. In their state of alienation, they do not exist in one another’s interests, and of course as each reacts to this the situation intensifies. Each blames the other and piles blame on blame. Their existence becomes less and less in one another’s interests. But on the other hand, as we have established, without the other each is purposeless, directionless and meaningless. Like a couple who live in a state of constant strife, yet each would be lost without the other.

18 Human beings and the man-made human societies which they build around themselves, their group relationships, their social attitudes, the complete format of social behaviour, codes and customs which individuals create for themselves, are another level of creator and creation. They cannot do without one another. Without the society which they have created, without the social structures and conventions within which each individual exists and with which he creates for himself his own personal group environment, without any of this, human beings would become aimless, direction- less wanderers. There would be no group, no mass, therefore no coordination and therefore no survival.

19 Equally without human beings, without man the individual, human relationships, social structures, mass agreements would become empty unapplied theories floating in a vacuum, and would gradually dissolve.

20 Yet human beings are compulsively driven towards destroying their own social structures. The concept of the individual - equiv- alent to the image of the soul - is set in opposition to the concept of the mass - equivalent to the image of the body.

21 Each individual creates his own set of external relationships. Within the scope of his existence and from the material to hand - other individuals - he builds his own society, his aspect of the mass, his own social, as opposed to individual, existence.

22 The fact that the individual cannot exist without his social existence, and the fact that his social existence is meaningless without him, are lost in the perennial struggle between the concept of one and the concept of the other. And this manifests most clearly in the endless struggle between ‘left’ and ‘right’.

23 Pressure emanates from the concept of the individual, to oppose, negate and invalidate the mass. ‘The mass’, it puts out, ‘is not in the interests of the individual’. While pressure at the same time emanates from the concept of the mass, to oppose, negate, and invalidate the individual. ‘The individual’; it puts out, ‘does not subscribe to the interests of the mass’.

24 Consequently, just as the body is torn by the mind between preserving and destroying itself, so humanity is torn by the conflict of these two concepts between preserving and destroying itself, between negating the individual in the interests of pre- serving the race, and destroying the race to promote the interests of the individual. This is politics.

25 And the concept of the individual brings pressures to bear on humanity, just as the image of the soul brings pressures to bear on the body. The concept of the individual creates a complex ideology; moral, economic, social and political realities are evolved and directed towards humanity, influencing and moulding it, apparently in favour of the individual; just as the image of the soul influences the body, apparently in favour of the soul.

26 The same pattern. If you can see the mass itself as the sum total of every individual’s personal creation of a social world around his own individual world, you will see the exact parallel. And it explains the mass conflict; the intensity of it, the compulsion of it, and the precise dichotomy of it.

27 It is the racial equivalent of the human mind, and stems as directly from the separation of the individual from his relation- ships, as the mind does from the separation of the soul from its body.

28 And at the current stage of the Game, when we speak of humanity, meaning the social, political and economic structures which human beings have created for themselves, we do not mean the simple basic outward manifestation of the individual, as it would be in a pure state, we do not mean the social co-ordination of a perfectly integrated group or mass of human beings, we do not mean freely controlled relationships. We mean the tortuous laws, customs and conventions, and the struggles, which stem from that vast and complicated conflict of ideologies and principles and theories and moralities, with which the individual has SEPARATED himself from his relationships with those around him.

29 And the irony is the same. The individual and his relationships, the individual and his social environment, the individual and the mass, cannot exist meaningfully without one another, any more than the soul and the body. But even a conscious awareness of this - which undoubtedly people have - does not lessen the conflicting pressures, any more than a conscious awareness that soul and body cannot do without one another, reduces mental conflict. The conflict is compulsive, because the Game is a game of conflict.

30 And the patterns are precise, even though the manifestations are confused due to the conflicting influences.

31 At first glance we see what appears to be an inversion. The harsh political extreme, the Jehovian element, seems to promote the preservation of social structures, while the other extreme, the Luciferian element seems to promote their overthrow. But if we look at the effects which these two extremes create, we find that the Jehovian element imposes a heavy discipline on the mass, a restrictive structure, just as it does with the body. It attempts to relegate the importance of society as a whole, in favour of the freedom of the individual to fulfil and express himself to the limits of his capacity. Whereas the Luciferian element fosters the overall well being and satisfaction of the mass, at the expense of the personal idiosyncrasies and ambitions of the individual.

32 Remember, we are talking about pressures here, not policies. No one would admit to a policy as stark and unequivocal as either of the two set down above. The world is a compromise, a synthesis of conflicting forces, a swinging pendulum. There are biases, sometimes extreme biases, but no ultimates at either extreme, only conflicts.

33 Outside the JEHOVAH-LUCIFER conflict on this racial level, there are the Satanic elements at both ends of the scale. And they are just as ambivalent as on the individual level. Anarchy and fascism are worlds apart, and yet basically one and the same thing. The complete overthrow of all social structures and the triumph of individualism, go confusingly hand in hand with the crushing of the individual and the liberation of the mass - or have we already confused them?

34 So expect no clear definitions in the outward manifestations, only confusion. Clarity is only to be found by analysing the separate forces and influences involved.

35 If we look for pure Jehovianism in politics, we shall not find it, any more than we find it in people. And similarly with the other two patterns. We find only leanings and biases. But if we look closely, and separate the characteristics, then we can find the individual pressures, which are pure - within their own terms.

36 The drive towards pure Jehovianism is there - most strongly of course in the Jehovian; the instinct to subject the mass to the overriding will of the strong and dominant individual, this is the pressure which tells us to force our relationships into the directions which we require; to demand of them, to impose our will on them. But this instinct is met head on, even within individuals, and certainly within groups, by an equal and opposite instinct to shackle the will, the power and the ambition of the individual, in favour of the group or mass; this is the pressure which tells us to allow our relationships to direct us and mould us to their pattern, to submit to the will of the majority.

37 If people were outside this conflict and could really see the validities on both sides of the argument, the essential inter- action of individual and group and how each can complement the other, then balance and harmony would result. But they are not outside it; they are inside it and subject to it, and driven in both directions, far more intensely and effectively by the invalidities on both sides, than the validities. Negation, as with the soul and the body, is far more prevalent, on both sides, than validation.

38 The result is the same kind of confusion and disorder on a racial level, which the human mind creates on an individual level.

39 And just as on an individual level, the body comes to the end of its life cycle and dies, separated completely from the soul; so on a mass level, civilisations come to the end of their life cycles and die, separated from the individuals who create them; and finally on a world level, humanity, the overall structure of civilisation, is coming to the end of its life cycle, and is about to die, separated from human beings, who have lost contact with the social structures which they have created around them.

40 It is like watching a person in agony from an incurable disease. There is a temptation to put him out of his misery; to complete the separation; to break for good a circuit which only gives pain. But equally there is a recognition that nature will do this at the appropriate time; neither too soon nor too late; and whatever is suffered, has to be suffered for the purpose of the Game.

41 This applies to humanity. If we try to hurry the Game, we shall be frustrated.

42 And if we try to take sides in terms of right, left or centre, we can only be caught up in the inevitable conflict. The Game goes on, and we are part of it.

43 But if we expand our vision to take in the entire structure of existence, we can detach from all single obsessive drives; to promote the soul and negate the body or the opposite, to promote the individual and negate the mass or the opposite.

44 First we can recognise that resolution is to be found, not in the success of one or the other side of the conflict, but only in the coming together of both sides in harmony; soul and body in harmony, individual and mass in harmony; so that the decisions and desires of the soul manifest without resistance in the body, and the inclinations of the body conform willingly and without strain to the decisions and desires of the soul; so that the will of the individual manifests freely and naturally in his relationship with the mass, and is not submerged by it, while the structure and the activities of the mass are the outward expression of the will of the individual, and are not sacrificed to it.

45 And more important still, we must recognise that we cannot bring about that state within a Game whose nature is conflict. It is pointless to try. Again we shall only invite failure and frustration. Instead, we must be aware of the inevitability of conflict, as long as the Game lasts in its present form.

46 The cycle cannot be reversed. It must come to its natural end, and in its own time. Just as the body must die before it can be reborn, so humanity must die, before it too can be reborn. That is the nature of the Game.

11 1 Whether we are considering an individual soul and body, or human beings and humanity, life exists when the creative and the receptive element are in contact with one another.

2 The ultimate life is when the contact is perfect; when there is complete harmony, co-ordination, interaction; a state of union. The ultimate death is when the contact is non-existent; when there is complete and final alienation. And in between those two extremes of the cycle, there is a sliding scale of contact; distorted contact, incomplete contact, blind contact; mystery, conflict, struggle, alienation, separation, to varying degrees.

3 And the contact deteriorates as the cycle moves from life to death.

4 And at the point of death is the negative end of all the patterns. JEHOVAH, together with the soul aspect of SATAN, the creative element, directs all power towards the negation of the body, the receptive element, leaving none for the validation of the soul; while LUCIFER, together with the body aspect of SATAN, the receptive element, directs all power towards the negation of the soul, the creative element, leaving none for the validation of the body. There we find the presence of death. Soul and body part completely. Human beings and humanity separate totally.

5 And for the soul, and for human beings, this is the ultimate failure; the final enactment of the Jehovian failure pattern. The soul’s function within the being’s duality, is to give life to the body. The individual’s function within the duality of the human race, is to give life to humanity. When either of them finds itself no longer able to do this; when the body dies, or humanity dies; that is the ultimate failure.

6 And for the body, and for humanity, death is the ultimate futility; the ultimate disillusionment; the final enactment of the Lucifer- ian futility pattern. The body’s function within the being’s duality, is to channel the life which the soul provides. Humanity’s function within the duality of the human race, is to channel the life which the individual provides. When it finds itself no longer able to do this; when the life energy is blocked off altogether and the body dies, or humanity dies; that is the ultimate futility. Nothing is more futile than a lifeless body, a body with no soul to energise it, except perhaps a dead civil- isation, with no living individuals to realise it.

7 And death is the ultimate separation; the final enactment of the Satanic pattern of separation. Soul and body, the individual and the mass, the creative element and the receptive element, are finally torn asunder. Perfect contact has become distorted contact, and has cycled downwards into no contact. Death is the ultimate triumph of separation; the negative fulfilment of the separated soul and body, which are ruled by SATAN.

12 1 Now we can see the entire cycle from beginning to end.

2 Imagine a cone made up of discs one above the other. And the top of the cone is the original unity of all the elements in the Game; one piece; a miniature cone; a microchosm of the entire Game, but with no division. In this piece soul and body are still undivided; the creative and the receptive elements are still one entity.

3 Lift up this pinnacle of unity, and below it is the first disc, which represents the first move in the Game; division. In the centre is a scarlet core, on the outside is a black surround. This is the soul and the body divided but in perfect contact with nothing between them. This is the individual and the mass in perfect harmony and co-ordination. This is the union of the creative element in the centre and the receptive element wrapped around it. This is the Essence of the Game.

4 Lift this disc and we find the first move in the separation. The scarlet central core remains the same; but between it and the black surround, which has moved away, are two thin circles; a black one next to the scarlet core, a white one next to the black surround. The first step into the Game of conflict. Satan at the centre and on the outside, ruling the now separated creative and receptive element; and in between them, JEHOVAH linked with the creative core, and LUCIFER linked with the recep- tive surround.

5 Lift that disc and the pattern is basically the same; except that the gap is wider between core and surround, the black and the white circles are larger, and although the core remains static and unchanging, the surround has grown a little thinner. The Game progresses - downwards. The contact deteriorates. The separation increases. The receptive element weakens.

6 The soul remains static, the body moves away and decreases; while the mind expands between them. The individual remains the same, the mass is further removed from him and deteriorates; while the human structures, the ideologies, the systems, the moralities, all the social and political pressures on both sides of the conflict grow in size and complexity.

7 Below this disc is another, again larger as we descend from the top of the cone. The soul still the same, the body thinner and the mind wider than ever.

8 That is the way of the Game.

9 The creative aspect of SATAN remains at the centre, becoming further separated from the receptive aspect which grows weaker as it moves closer towards death. JEHOVAH and LUCIFER increase their territory between.

10 And everything moves downwards from ultimate life at the top to ultimate death at the bottom.

11 Finally the black surround, which represents the body and the social structure of humanity, disappears altogether. That is the point of death. The soul has lost the body altogether; the individual has lost the mass.

12 The triumph of the Separation. And SATAN at the centre receives the body-less soul and the raceless individual. And SATAN on the outside receives the soul-less body and the indistinguishable mass of a dead civilisation. Ultimately in death they become one and the same: many souls finally separated altogether from as many bodies.

13 SATAN began the Separation. The soul negated the body in the Name of SATAN, and the body negated the soul in the Name of SATAN.

14 Adam and Eve became aware of their power of choice through the agency of SATAN. Adam and Eve chose to disobey their creator at the instigation of SATAN.

15 This is SATAN in His role of the Adversary; the Separator; the creator of conflict. He begins the separation of the two sides of the relationship. And to do this He must rule both sides, so that the alienation is mutual.

16 And death, the ultimate separation, is the triumph of SATAN as the Adversary.

13 1 Body and soul at the top of the cycle are in a state of division and union, which is life. That is the nature of the Essence. Descending the cycle, they are in a state of division and separation, which culminates in death. That is the nature of the Game. What is the basic difference between their state at the top and their state at the moment when the descent begins?

2 Remember the difference between union and separation.


4 Soul and body at the top retain their awareness of their fundamental unity, even in their state of duality. It is the loss of this awareness which begins the cycle of separation down- wards towards death.

5 The Lord CHRIST represents the fundamental unity of the soul and the body, of the creative element and the receptive element, of creator and creation, of the inspiration and the manifest- ation.

6 CHRIST represents divinity and humanity undivided - not divided but in a state of union; but undivided. Hence He represents the unity of all existence, which ultimately is the Unity of GOD; GOD undivided, unscattered; GOD before the moment of the original creation.

7 So CHRIST represents the soul and the body as one entity, which is how He can manifest as GOD incarnate, as the Emissary of all the GODS, the creative and the receptive elements in one single existence, the divine and the human as one individual unity.

8 Therefore CHRIST rules the Essence, because awareness of Him makes duality without conflict possible. In the presence of CHRIST, the Essence can manifest. In the presence of CHRIST a state of division and union can exist.

9 Now SATAN as the Adversary, descending the cycle, rules the soul and the body, and represents their division and separation. But at the top of the cycle, in a state of union, the soul and the body become the Essence, and are ruled by CHRIST.

10 Yet they are still the same soul and the same body, and thereby linked to and indentifled with the same great being. So at the point where soul and body come together in a state of union, CHRIST and SATAN come together, as one entity, in a state of unity.

11 Before the Separation begins, CHRIST and SATAN are one; undivided; ruling over the Essence; the union of soul and body.

12 The beginning of the separation of the soul and the body, is also the beginning of the separation of CHRIST and SATAN. And during the cycle downwards CHRIST and SATAN are divided and in opposition to one another; one half represents coming together, the other splitting apart. Another aspect of the Game of conflict.

13 But in this case there is no division and union. CHRIST and SATAN represent the vital unity which can prevent separation. There- fore when They are divided, the unity is lost, and separation begins. And Their own separation is a part of the overall sep- aration.

14 In this case CHRIST is the creative element, SATAN the receptive. CHRIST remains static, continuing to rule the concept of the Essence, continuing to represent the spirit of unity; SATAN moves away, identified with the separation.

15 This does not mean that CHRIST created SATAN. Because what we are describing here are roles, not the fundamental nature of these two great beings. We are describing Their rulership and representation of certain aspects of the Game. In relation to the beginning and the ending of the Game, the initial separation and the final reunion, CHRIST plays the creative role and SATAN the receptive role. CHRIST in this context is to be found at the central core of SATAN.

16 As regards the creation of the mind, the image of the soul, ruled by JEHOVAH, is a creation of the soul, ruled by SATAN, and encircles it in the same way as the body encircles it. The image of the body, ruled by LUCIFER, is also a creation of the soul and encircles it. Therefore within this aspect of the Game, JEHOVAH and LUCIFER both play the receptive role and SATAN the creative. SATAN in this context is to be found at the central core of both JEHOVAH and LUCIFER. (But this also does not mean that SATAN created both of them).

17 And it is the soul aspect of SATAN which plays the creative role in both cases. Again, another division for SATAN, and an essential one if He is to play the mind game. And it works as follows.

18 JEHOVAH represents the image of the soul within the mind; the interests of the soul and the validation of the soul. And at His core is the soul aspect of SATAN, which also naturally pro- motes the interests of the soul. Therefore there is agreement between these two elements. Therefore the core is a core of Love. Within JEHOVAH is a core of Love, which is part of the soul aspect of SATAN.

19 LUCIFER represents the image of the body within the mind; the interests of the body and the validation of the body. It would be convenient if at the core of the image of the body we found the body. But of course we do not. The body is outside the mental image of the body. Inside, again, is the soul, which created both the images.

20 Now between the soul and the image of the body there is dis- agreement. The very nature of their functions creates dis- agreement. Whereas with JEHOVAH and SATAN, core and image are in union, with LUCIFER and SATAN, core and image are in conflict. Therefore the core is a core of Hatred. Within LUCIFER is a core of Hatred, which is the other part of the soul aspect of SATAN.

21 So at the centre of the image of the soul we have the acceptance and love aspect of the soul. At the centre of the image of the body we have the rejection and hatred aspect of the soul.

14 1 The relationship between JEHOVAH and LUCIFER within the Game is straightforward. JEHOVAH, in His rulership of the image of the soul, automatically adopts the creative role. LUCIFER, ruling the image of the body, adopts the receptive role.

2 (Again, this does not mean that JEHOVAH created LUCIFER).

3 And within the Game, although the overall cycle is downwards for life towards death; from the positive state of union to the negative state of separation; within that cycle, JEHOVAH and LUCIFER have the power to fluctuate the intensity of the conflict within certain limits, even to create a semblance of balance and harmony.

4 For on each side, remember, is a positive and a negative function. If the Luciferian pattern is positive; a glorification of the body rather than a direct negation of the soul; and if the Jehovian pattern is also positive; a glorification of the soul rather than a direct negation of the body; then outward harmony is possible. Both elements are validated equally, neither takes precedence over the other.

5 This can be applied on a racial level. In a time when both mass and individual are equally validated, and neither is directly invalidated, political and racial harmony can reign.

6 But in both cases the harmony seldom lasts long or runs very deep. It is respite rather than resolution; momentary truce rather than peace. Because as soon as the balance tips, even slightly, then the side out of favour at once retaliates, and the conflict resumes. There is no true relaxation in this period of harmony; only a static tension, which is easily turned into active opposition.

7 And JEHOVAH and LUCIFER keep the Game in a state of constant fluctuation, on both a personal and a racial level. Within the overall decline, they maintain a constant oscillation, both to and fro from one to the other, so that mass and individual, body and soul, alternate in their own dominance of the Game, and also up and down from positive to negative, so that times of hope and optimism alternate with periods of despair and pessimism, apparent agreement and harmony alternate with intensified strife and struggle, apparent progress alternates with obvious regress, and so on.

8 Thereby cycles are formed within the overall cycle of the Game.

9 Meanwhile SATAN Himself maintains the overall cycle. He handles the extremes at both ends of the scale. He ensures that what- ever happens within the Game, whatever happens to a particular person, whatever happens to the human race, one thing is in- exorable; the gradual separation of the soul and the body, the individual and the mass, the creative element and the receptive element.

10 In His role of the Adversary, the Separator in opposition to CHRIST the Unifier, He draws these elements, on every level of the Game, farther and farther apart, and thereby closer and closer to death.

15 1 And when death is reached? What then?

2 Death is the point of ultimate separation. There is no further to go in that direction, either for an individual who dies a physical death, or for a race which comes to an end. This is the pendulum at the end of its negative swing.

3 The creative element is static; the receptive moves away. The Jehovian negative pattern is rejection, pushing away. The Luciferian negative pattern is desertion, moving away. The creative element initiates, the receptive element responds.

4 Visualise a circle with both creative and receptive elements together at the top. The creative rejects, the receptive responds and deserts, moving away from the creative around the rim of the circle.

5 The cycle of separation has begun, and cannot be reversed. It must be completed. There is no going back.

6 The receptive element moves farther and farther away from the creative element. The creation moves farther and farther away from the creator; the body from the soul, the mass from the individual.


7 From this vision of the separation, it is clear that basically there is no true separation. The two elements are fixed to one another in such a way that no matter how far the creation goes, eventually, by its very movement away, it must return to the creator. Another aspect of the nature of existence.

8 The anachronism of soul without body, individual without mass, is built into the Game. It can only exist within the limitations of the Game. It cannot be fundamentally true. From the moment a creation deserts its creator, from the moment it departs, even as it moves directly away from the source of its life-energy, it is already by reason of the structure of existence, moving TOWARDS its creator.

9 It has been said that all existence is curved. True. All existence is circular; cyclic. What goes out comes back. The swing of a pendulum can only be truly and graphically des- cribed with a circle. And the Law of the Universe is the Law which governs the pendulum’s swing. Every action has an equal and opposite reaction - somewhere at some time. Every cycle, once begun, must be completed; and the two halves of its com- pletion, the swing outwards and the swing back inwards, are equal and opposite.

10 So the receptive element moves away towards death, which is the furthest point of separation from its creator. And that point is at the opposite end of the circle from the start.

11 Until that point, the creation is going away. But the cycle does not pause for one instant, and from that point onwards, the creation is coming back. A pendulum only seems to pause; but if its passage is transcribed on the rim of a circle, it can be seen that the reversing of the swing is instantaneous, and allows only for an infinite moment of stillness, which has no duration.

12 So from the moment of death, whether it is the death of the body or the mass, whether it is the end of a single life or the end of an entire cycle of the Game, from that moment the return to life begins.

13 So the moment of death is the moment of rebirth.

14 This is not to say that rebirth necessarily manifests outwardly at that point, only that it begins. The creation starts to come back.

15 The manifestation might be limbo. CHRIST spent three days in limbo, before His rebirth could manifest outwardly. But never- theless His rebirth began at the moment of His death.

16 Besides, even an infinite moment of time can be made to seem like an eternity, if the Law of the Game decrees it.

17 Time spans and outward manifestations are whatever the Game decides that they should be. But the basic structure does not change. Death and rebirth are one and the same.

18 Therefore, if at the point of death we begin to be reborn, whether in terms of soul and body, individual and mass, GOD and man, creator and creation, what must be there? What must be present in the moment of death?

19 It is the point where separation ends, because it is complete. Therefore it is the point where reunion begins.

20 And for the reunion, we require the awareness of the funda- mental unity of creator and creation. And for that awareness we require the presence of CHRIST.

21 When the awareness of unity is lost, the separation begins; and the Essence also is thereby lost. When the separation ends, reunion begins; and the Essence thereby begins to be re-formed. So the awareness of unity must also begin to re-emerge The first hazy impressions of CHRIST must begin to reappear.

22 So in the moment of death which is the moment of the beginning of rebirth, there is the presence of CHRIST.

23 So at the moment of death the two finally separated halves of SATAN begin to come together - in CHRIST. The body of SATAN begins to return to the soul of SATAN.

24 Through the presence of CHRIST, the cycle moves towards union again.

25 Begin to replace the discs of the cone one by one.

26 Now, instead of downwards towards death, with the separation increasing, the Game moves upwards towards life, with the separation decreasing. Body and soul, individual and mass, creator and creation, move closer together. The structures of the mind diminish in size.

27 Between JEHOVAH and LUCIFER, the bias is towards harmony instead of discord, co-ordination instead of conflict, balance instead of strife. The weight is primarily on the positive side. There are still fluctuations and oscillations, but the overall direction of the movement is upwards, drawing together instead of drawing apart. There is still separation, but it is decreasing steadily, instead of increasing.

28 The accent now after death and rebirth, is on validation rather than negation. The image of the soul validates the soul rather than negating the body; while the image of the body validates the body rather than negating the soul.

29 This is not to say that there is no negation. Just as on the way downwards there is positivity, but a marked and overwhelming bias of negativity, so on the way back there is negativity, but a marked and overwhelming bias of positivity.

30 Soul and body move closer together.

31 But for the individual, what body? The physical body is dead, separated finally and irrevocably from the soul, and there is no sign, in the case of the ordinary mortal, of it rising again and becoming reunited with the soul. It returns to the homo- geneous mass from which it was created; dust to dust, ashes to ashes.

32 And yet it is reborn. The body dies physically, and is reborn astrally. Essentially it is the same body, but what we would call the ‘supernatural’ as opposed to the ‘natural’ aspect of it.

33 The natural body dies, but through its death the supernatural body is reborn. The physical body dies, and the astral body is reborn; basically one existence, but with two opposing aspects. Until the moment of death, the physical aspect manifests. At the point of death, the coin is turned over and the astral aspect begins to manifest. The scales balance, and then tip the other way. Dying ends and living begins.

34 What we as human beings call living is really dying, and when it is completed, then begins the living. Dying culminates in death at the bottom of the cycle. Living culminates in life at the top of the cycle.

35 Physical death and astral rebirth; the old dying body dis- carded, the new living body released; like a butterfly emerging from a crysalis; except on this human physical plane of exist- ence, most of us, although we can see the crysalis, we cannot see the butterfly. Therefore we are inclined to believe that when the crysalis has ceased its final tortuous death throes and is no more than an empty husk, then that is the end.

36 It is; but more important, it is also the beginning; the end of dying, the beginning of living.

37 We have known for a long time that what human beings call life is really death, and what they call death is really life. Here is the precision of how this happens to be,

38 And take note; it is not the soul which escapes to freedom from the dead body, as many might suppose. It is the body in its new form which is reborn from the body in its old form, and begins to move closer towards the soul from which it has become so completely alienated.

39 The outward manifestation is not of the world which we know now, but of another world, within the same space and the same time dimension as this one, but on the other side of the cycle; the other side of the coin; a world equal but exactly opposite in every way to this one; a world which represents movement towards life, where this one represents movement towards death.

40 We are so firmly and fixatedly attuned to this death-orientated world, that we cannot see the outward manifestations of the other life-orientated world, which exists all around us but on the reverse side of our conscious awareness. Except for a few isolated glimpses, granted to a few isolated individuals, we know nothing of it until we are born into it.

41 But when we are born into it - or rather reborn; when we do enter that life-orientated world, inhabitating a life-orientated body, we begin at once to move towards, instead of away from, a union of soul and body. Just as when we were born, at the top of the cycle, into the human world, we began at once to move towards death, so when we are reborn, at the bottom of the cycle, into the astral world, we begin at once to move towards life.

42 When life is attained, when reunion of soul and body is achieved, once more at the top of the cycle, then it is time for re-entry into the other side, the death-orientated world again, with another human physical death-orientated body. A new cycle begins; a new separation; from physical human birth at the top to physical human death at the bottom, then back again.

43 Such is the life and death cycle of the individual.

16 1 In the case of the overall Game; when the End comes, when the race dies, when humanity has completely destroyed both itself and the planet which it inhabits, when death on this physical plane of existence has finally triumphed, and civilisation as we have known it has ceased to exist - a time which is now not far off - then the individual, instead of being surrounded by a deathorientated society, begins to form for himself a life- orientated society. Instead of having negative relationships with those around him, he begins to create positive relation- ships.

2 Whilst the Game is concentrated on the death side, the negative side, the cycle downwards; that is where the light of outer consciousness lives. The life side, the positive side, the cycle back upwards, is shrouded in darkness. So that even when we enter it at death, we have no real vision of it, and it has little meaning or significance for us. It is the death-orientated world which is meaningful and significant, which constitutes ‘our’ world, and in which we build our social structures, and evolve, inexorably, towards their ultimate destruction.

3 As long as the Game is in the dying half of the cycle, it is our dying bodies which matter. It is our dying bodies which our outer consciousness inhabits, and which we regard as reality.

4 The meaning and importance of our living bodies, and the kind of society which they could create, are submerged and forgotten concepts. Because the Game is currently a game of dying, not a game of living.

5 But when the End comes; when the death of our human physical society finally manifests, and therefore the rebirth of a new astral society begins; when the light of outer consciousness is thrown onto the other side of the cycle, the life side, the positive side, the cycle back upwards; then the life-orientated world will become the meaningful and significant world. The astral world will become ‘our’ world, and the other, the physical world, will be submerged.

6 After the End, it will be the world into which we are reborn after death which will be the world that matters.

7 Now our existence is birth followed by dying followed by death, followed by - the unknown; a dark unconscious rebirth and return. After the End our existence will be a dark unconscious birth and death, followed by rebirth followed by living followed by life.

8 Reality for us will be our living bodies, and the life-orientated social structures and relationships which we shall create in the light of outer consciousness inhabiting those bodies. So that rebirth, a bias of positivity, the creation of harmonious rather than conflicting structures, gradual reunion, awareness of the fundamental unity; these will be the outstanding qualities of the Game which will affect our outer consciousness, whilst their opposites, on the other side of the cycle, are shrouded in dark- ness.

9 Now we are awake during the death half of our individual cycles, and asleep or anaesthetised or in hibernation during the life half. After the End, that will be reversed. We shall sleep as we move in physical form towards death, and then awaken at the moment of rebirth. The world we know will be the life-orientated world, because that is where the light of outer consciousness will be. The world we always forget, because we sleep through our times of inhabiting it, will be the deathorientated world.

10 And the Spirit of CHRIST will be present at the moment of the Game’s rebirth; at the End and the New Beginning; the Spirit of Unity which makes the beginning of reunion possible. And then shall begin CHRIST’s rule upon earth - a very different earth from the one we know now.

11 With the rebirth of the Game, on the positive side of the cycle, CHRIST’s Kingdom will be established, not of this world, the world of the dying, but of the next world, equal and opposite, the world of the living.

12 The dying world, the death-orientated world, full of souls in- habiting death-orientated bodies, all moving relentlessly towards self-destruction; this is the world we inhabit now, and of which we are outwardly conscious because it is where the Game is concentrated. And this is Hell on earth.

13 The living world, the life-orientated world, full of souls inhabiting life-orientated bodies, all moving relentlessly towards self-creation; that is the world we inhabit after death and rebirth, and of which after the End we WILL be outwardly conscious because then it will be there that the Game is concentrated. And that will be Heaven on earth.

14 This world is ruled by SATAN, the Separator, steadily drawing soul and body farther apart. That world, the next world, will be ruled by CHRIST, the Unifier, steadily drawing the soul and body together again.

17 1 At the bottom of the cycle is death and rebirth. Then comes a time of living. Soul and body move towards one another.

2 Finally, at the top of the cycle, there is union; division and union. The cycle is complete. Creator and creation are once more ‘divided but in harmony’. This is the state with which the cycle began.

3 In the individual, it is represented by the re-establishment of perfect contact between soul and body - impossible with a human physical body, which is geared to separation rather than union, but possible and ultimately inevitable with an astral body, which is geared towards union.

4 In the race, it is represented by the perfect interaction of the individual and the mass; people living in a state of complete harmony with themselves and one another; where the social structure of the group is an exact expression of the interests and desires, qualities and capabilities, of every individual within the group; where relationships truly satisfy, because contact and control are perfect.

5 This too is impossible with a human physical society as we know it, which because of its death-orientation is driven towards conflict and separation, but inevitable within a society formed on the other side of the death point, where everything is orient- ated towards life, and therefore conducive to harmony and coord- ination.

6 Going even farther outwards along the chain of creation; separation is represented by a group or race being at odds with its material environment, which it creates from its natural and originally homogeneous surroundings; a state of union is represented by perfect co-ordination between these two elements.

7 Whilst the Game is on this side, the side of human physical existence, the side of a death-orientated world, it is a Game of conflict and separation. Its other half exists, but whilst the light of outer consciousness is on this side, it is this half that matters to us. And as long as the Game is one of conflict and separation, humanity is compulsively and inevitably driven towards destroying, polluting, poisoning, distorting and corrupting its own environment, and the environment retaliates, equally inevitably, by attempting to poison, starve, overwhelm, trap, suffocate and corrupt humanity.

8 But when reunion is achieved within the Game, on that other plane of existence, on that other side, the side of a life- orientated world, then man and his material environment - a material very different from the physical matter of this plane of existence - work naturally and inevitably in harmony; complementing one another, validating one another, creating one another, instead of constantly competing for dominance and succeeding only in destroying one another.

18 1 So on all levels, the end of the cycle brings reunion; the creative element and the receptive element in complete accord with one another.

2 CHRIST has brought the two halves of SATAN together.

3 This means that the two halves have become, again, the Essence. So that SATAN’s function as a ruler of the separated halves is finished.

4 CHRIST and SATAN merge into one entity, ruling the Essence. Their Unity is once more a reality.

5 The tasks of JEHOVAH and LUCIFER are also complete. They are in harmony. Their part in the Game was never separation as such, but to provide the conflict which brought about the separation. Now that conflict is gone. They are detached from the Game, outside it; Their own state of union re-established.

6 But although a state of harmony exists - the same state with which the cycle began - the re-absorption is still incomplete. Whether we are considering the overall cycle of the Game, or an individual cycle within it, there is a step beyond reunion, which must be taken before a new cycle can begin.

7 Even with an individual cycle, every aspect is covered with com- plete precision. When the Essence manifests again, the spirits of CHRIST and SATAN within that individual come together into a state of unity. The spirit of JEHOVAH and the spirit of LUCIFER no longer provide mental conflict for that individual, but repr- esent for him the concept of union and harmony, the balance instead of the conflict of opposites.

8 The Gods are present within each individual, as well as the overall Game. So on all levels a final step must be taken beyond the point of reunion; a move into the original state BEFORE the cycle began; the state of unity.

9 In this state, soul and body cease to be two, and become one. The creator no longer simply lives in harmony with his creation, he re-absorbs it into himself; which means he re-absorbs the life energy, leaving the material of the creation to return to its original homogenous state.

10 On whatever level this re-absorption manifests and in whatever form, the concept is similar to the moment of death. The body ceases to have definition of its own and dissolves. But at the point of unity, insteady of the two halves of the creator’s life energy being separated and in conflict, so that finally, body and soul are torn apart completely while the mind, at maximum strength, goes on in between them, here soul and body come so close that the two halves of the life energy merge into one, and there is no mind at all to separate them.

11 Replace the top of your cone; the microcosm of the Game in a state of unity.

12 In the case of the individual, a cycle within the overall cycle is now complete. It would be time - at any point in the Game - to redivide, to recreate, to form another body from the available material, and to begin the cycle all over again.

13 It would be time to come back into the human physical world with a new body, all conscious memory erased by the re-absorption; and move once more towards death. The previous cycle is not lost altogether. It is imprinted on the psyche; it is contained in the life-energy which constitutes the soul, as are all previous cycles within the same overall Game. That life-energy has been the source of the power of the mind, and all the machinations of the mind are preserved within it.

14 And though they have their effect on the body in the new cycle, they are only permitted to reach the outward consciousness as pressures, not as memories. Very rarely minute aspects are allowed to filter through, in order to maintain within the world some vague and tenuous indications of the overall nature of the Game.

15 In the case of the Game itself; it is finished. There is no more division.

16 There is only the principle of Unity embodied in CHRIST and SATAN, and the principle of Duality embodied in JEHOVAH and LUCIFER.

17 All is still, as Time awaits the signal for another Game to begin.

19 1 But that is the future. How far in the future is immaterial. For the overall Game, even the point of death and the beginning of rebirth is in the future. That is the End and the New Beginning. And again the time factors are immaterial. Time itself is a part of the Game, and therefore subject to the dictates of the Game.

2 At present the Game goes on. The point of death has not yet been reached. The gulf between the creative element and the receptive element on every level grows wider.

3 And within the Game the conflict manifests everywhere. Because the roles of creative and receptive are enacted, not only between a creator and his creation, but between the individual parts of one creation. People constantly emulate their inward patterns outwardly. Inside themselves they feel the conflict of soul and body. Therefore in their relationships they act out that conflict, first from one side then from the other.

4 A person adopts the creative role in relation to another who takes the receptive role. This does not mean that the first created the second, but simply that both are enacting the underlying pattern of the Game. It is potentially a relationship of balance, of each complementing the other. But the Game and the nature of the Game dictate otherwise. And the minds of both the people involved dictate otherwise. The rule is conflict. The pres- sures from all sides promote conflict.

5 JEHOVAH and LUCIFER, performing their dual functions, positive as well as negative, may drive occasionally towards balance; but the overall pattern is conflict. And conflict, whether open or suppressed, is the result; often declining into complete alienation.

6 So we can see this widening gulf between the two sides of the conflict all around us in people’s relationships with one another.

7 But an even more obvious manifestation is in humanity’s relation- ship with its material environment, already briefly mentioned.

8 Control, remember, is contact. As the separation increases, the contact deteriorates, so the control also deteriorates.

9 The human race manifests less and less control over its environ- ment. Even the mass itself, as opposed to a few astute indiv- iduals as previously, is beginning to see that pollution is beyond man’s control, that the backlash of scientific progress cannot be prevented, that mass starvation is inevitable, that medical science is propagating rather than preventing diease. Material, environmental chaos - stemming not from the natural structure, but from man-created structures - is spiralling rapidly into a vortex.

10 Equally, between the individual and the mass, lack of control is increasing. The political scene is another area of escalating chaos; as hatred, resentment, blame and rebellion, well up like a rising storm on a mass level. A devastating cresendo seems not far off.

11 So the Game itself is coming close to death, to the End, to the point of ultimate separation.

12 There is no way back except by going on. It must be allowed to run its course through that point of total destruction.

13 And we are part of the Game. We are part of the cycle. So we are part of the Separation which now approaches completion. That too is inevitable.

14 But our knowledge of the Nature of the Game, of the structure of the Game, of the direction of the Game and of the outcome of the Game, gives us freedom, if we will take it, from the panic and despair which the Game must generate as it dives towards death.

15 We have our games within the overall Game, our cycles within the overall Cycle. And if we play with awareness, we can save ourselves, and those who listen to us, much pain and suffering, much frustration and uncertainty.

16 For us a New Game has already begun. It is the positive side, the return half, of the Old Game. And the more we know about the structure of the overall Game, the better we shall play our New Game.

17 Whatever have been the manifestations of the Old Game; rejection, suffering, sometimes despair, it has had a vital purpose. In the past we have probed beneath the surface, investigating the devious workings of the individual psyche. We have analysed the mind, both sides of it, and penetrated through to the soul. We have discovered the nature of the individual through and through.

18 It has been Jehovian work; looking behind and beyond; searching within; ignoring the outward manifestation, the body with all its conscious attributes, except in as much as it could guide us through the labyrinth of mental contradictions and anomalies, and lead us to the inward reality, the soul.

19 So within The Process, the balance has been weighted on JEHOVAH’s side, the side of the inner reality; because our first and fore- most task was to search the unknown and make it known. And this we have done.

20 Each of us is an island; part visible, above sea level; part invisible, below sea level. And we have spent a long time seeking the reality below; essential and rewarding work; completed. This final knowledge of the basic structure of the Game and all existence within the Game, is symbolic of the outcome of that work.

21 Now is the time for a change. Now is the time to weight the balance on LUCIFER’s side; to begin to acknowledge the outward manifestation, the island above sea level, the image, or rather the external reality as opposed to the internal reality.

22 And by image, we do not mean fantasy image; things which because of the pressures of the mind, we would each of us LIKE our part- icular island to be, nor things which for the same reasons we are inclined to PRETEND that it is. These are false images created by the mind in the interests of whichever side they promote.

23 We may express these fantasies, as we always have; where approp- riate, we may work towards them through the power of positivity; but as long as they do not manifest, they remain fantasies, mental propaganda; and if we allow them to take hold, we also allow the equal and opposing pressure of failure or futility, because we demand of ourselves that they at once cease to be fantasies and become realities,

24 By image we mean something real, but outward rather than inward; a manifestation as opposed to a source. Not a mask which CONCEALS an inner reality, but a manifestation which EXPRESSES an inner reality.

25 It is time to validate the image; to acknowledge it; to give it meaning and importance on its own account, instead of always pushing it aside in order to examine what is behind, beneath and beyond it.

26 It is time to lay stress upon what we are outwardly as individuals, instead of what we are inwardly.

27 We know the territory within. It is no more a mystery. We know it in the general and in the particular. We know its structure, its nature and its power. We know the very best and the very worst which it can and has produced in each of us. We know ourselves within and we know one another within.

28 So that territory can hold no terrors for us, nor even surprises. We can leave it now to evolve and move with the Game without direct interference.

29 And we can concern ourselves with what we are - outside. This means not simply our physical appearances, but our behaviour, our effects, our conscious thoughts, emotions, and attitudes. It is the agreements, conflicts and motivations of the individual psyche which are now no longer relevant.

30 Look in front, not behind. Look outside, not inside. Look at actions, not motivations. Look at conscious feelings, not unconscious agreements. As regards the individual, look at behaviour, not at the inner significance of behaviour.

31 That is the way of the New Game.

20 1 But although it is no longer relevant to look below the surface on an individual basis, this does not mean that we give up looking behind and beyond altogether. Quite the reverse. We go even further.

2 Each of us is an island. We exist above the water and we exist below the water. What then?

3 Below that, we are all part of one and the same basic reality. Below the level of our own internal individuality, we have a collective existence. We are all part of one and the same land mass below the sea.

4 Just as on a physical level, the individual creates the mass, the outward manifestation of the individual is the mass, so, on a spiritual level, the mass creates the individual, the outward manifestation of the spirit of the mass, of the collective psyche, is the individual. All individuals stem ultimately from the same collective existence.

5 Imagine a large mass of clay. Let that be the collective psyche. From it can be made several individual models, each different yet all basically the same in that they come from the same original mass. From these individual models there is formed a group, another kind of mass. This is another aspect of the chain of creation.

6 So on the surface we seem to be individuals, and on the surface we ARE individuals, but below the surface - not immediately below, but deeper down below - we are joined, united.

7 And islands grow and manifest from below upwards, therefore it is our origins which are the common denominator. The substance of our existence is the unity. Two islands on the surface cannot constitute a unity, they cannot become one island in their present form. But they can constitute a union; two existing AS one; divided but in harmony. And the way by which they can achieve this state, is by awareness of their fundamental unity, which is not on the surface, not immediately below the surface, but on the sea bed.

8 So when we probe in the New Game, we do so not to find a deeper level of individuality, but to find a level of unity. We reach into the collective psyche; the land mass from which all of us have sprung, and which continues to affect us and channel through us from below, from within.

9 Outwardly we are all different from one another. We all channel different aspects of the collective psyche, different aspects of the Game, both positive and negative. And it is both right and important that we should express and manifest those differences, that they should be seen and known and felt. But it is sometimes hard to believe that we are all part of one basic existence. We can know it with our minds, but it is hard to feel it. It is hard to identify with another who manifests a completely opposing pattern to our own.

10 But the common denominator is there. And the more we probe it and examine it and investigate it, the stronger will become the FEELING of identification.

11 And at the same time there is another completely converse way of establishing that common denominator as a truly felt reality. It is through the validation of the image, the outward reality.

12 Imagine that we are the pieces of a jigsaw puzzle. Each of us is different. A different shape, a different size, and showing a different picture - or rather a different part of one overall picture.

13 As long as we are trying to be the same as one another, to compete with one another, to excel at the same things, to possess the same qualities, there is no union, no harmony, no co-ordination. But if we can recognise that we are each a separate and distinct part of one overall pattern, and that ideally we interlock with one another, complement one another, then we can begin to accept our differences, validate what we are, express it and manifest it. We can begin to validate the image, the outward reality, instead of all of us pursuing a single common ‘ideal’ nature.

14 And as the true images emerge, we shall find our places in the pattern, and fit them. We shall find our natural functions, our natural positions in the Game.

15 And as the pieces of the jigsaw fall into place, the reality of the common denominator will grow. By forming the overall picture by the correct interlocking of the pieces, we can rediscover the original state of the jigsaw. By bringing together into harmony the external mass, in this case the picture on the face of the jigsaw, we can rediscover the internal mass, the original piece of wood from which the jigsaw was carved.

21 1 So the two aspects of our existence which take precedence in the New Game, are the individual images and the common reality; the outward differences and the inward sameness. And remember, the potential harmony of the outward differences is the expression and the fulfilment of the inward sameness.

2 And we enact the creative and receptive roles in our relation- ships with one another. Because this is the pattern of the Game on all levels. The choice is between harmony and conflict, union and separation. And the vital factor which determines that choice, is awareness or non-awareness of our fundamental unity.

3 There are two ways of becoming aware of the fundamental unity. One is to probe the unity; to discover it directly by looking deep down, on a collective basis; beneath all significant manifestations; and the other is to observe how the manifest- ations can naturally interlock and thereby complement one another. If we do both of these, our awareness of the unity will grow from a superficial knowledge to a deep and instinctive under- standing.

4 But leave the individual psyches alone. We have done with them. They will simply channel from below, and manifest above. Validate what manifests; and whenever it feels appropriate, go below, deep down below, for the source of the manifestation.

5 Accept the images, good or bad. Remember that the Game is still a game of conflict, so conflict will manifest in all its innum- erable forms; and all of us will have to carry our share of the burden of it.

6 And remember that outwardly we are all different, as we should be. Each island differs from the next. One may be lush and fertile, another barren and inhospitable, another volcanic, another overgrown, another steep and rocky, another flat and sandy, another without food, another without water, another small, another large, another storm-swept, another calm and peaceful, another warm, another cold, another damp, another dry. Each has its own beauty, its own value, its own function, its own purpose, its own qualities, its own attributes. Do not demand of one island what is not there, but can be found on another. But equally do not fail to take what every island has to offer.

7 Everyone has something valid and valuable to give, if we will acknowledge it and be willing to receive it. It may be the will to carry a particularly heavy burden of conflict and negativity. It may be the power of leadership. Every require- ment will be met in somebody.

8 The Game - our game within the overall Game - is one of cooperation, not competition.

9 And above all, remember that every island rises from the same all-encompassing sea-bed. If we re-create in ourselves an innate awareness of that simple fact, we can then exist divided, yet in harmony with one another.

10 JEHOVAH and LUCIFER for us represent that harmony; the concept of division and union.

11 CHRIST represents the Unity which we must know to make that union a reality.

12 And the Ultimate Unity, which is always present to inspire us, is the Unity of CHRIST and SATAN.

So be it.

[signature - Robert]






Brethren, As it is,

1. 1 The basis of conflict is a lie.

2 And the lie is the image of divergent interests. Truth is awareness of reality. A lie is unawareness of reality.

3 The truth which prevents conflict, is awareness of a fundamental unity. The lie which creates conflict is unawareness of a fundamental unity. The awareness is blocked by an apparency of divergent interests.

4 And conflict within expresses itself as conflict without. Strife between the soul and the body and between the two sides of the mind within one individual, manifests outwardly as strife between individuals, as strife between groups of individuals, and finally as strife between masses of individuals. And at the root of every conflict is the same lie; unawareness of the fundamental unity.

5 But outwardly every conflict is different, and therefore has its own particular manifestations of the lie. The basic lie is the same for all conflicts; the superficial lies, which stem from it, are different.

6 Consider any controversial subject; any subject on which there is strong and aggressive disagreement.

7 On both sides there are positive attitudes, ideas, viewpoints, opinions, desires and interests, upon which there is no disagreement.

8 For example, let us suppose that both sides are agreed that peace is a good thing, that relief of suffering is a good thing, that the halting of pollution is a good thing, that unity is a good thing, that happiness is a good thing, that contact is a good thing, that co-operation is a good thing, that love is a good thing, and so on.

9 No conflict here; no lies.

10 But as either side steps into an area either of defence or attack, as soon as disagreement manifests, lies begin to appear. They must, otherwise there would be no basis nor material for antagonism, for condemnation, for accusation.

11 'It, he, they, are wrong; I am right.' This is fundamental to each side of the conflict. And from that basic precept, every argument, every piece of evidence, which the mind throws up, is calculated to reinforce it.

12 There is no detachment - moments of apparent detachment, and a great deal of protest of detachment, but no real detachment.

13 The Game is one of conflict, and we all live by it, whether we are willing to admit it or not. It is our life pattern and we conform to it. And for that we need lies.

14 But lies are not necessarily deliberate and conscious untruths. They are usually superficially and always basically, the result of sincere ignorance.

15 For all the time, whichever side of a particular conflict we are drawn towards, the mind is sifting and filtering in favour of that side; taking what will help, rejecting what will hinder. There is no consciousness of this. It is compulsive and automatic. Consciousness is not required; in fact it would hinder the operation with scruples if it were allowed to intrude.

16 The result is lies. The mind creates them for us; half-truths, distortions, misjudgements, inversions, biases, prejudices, miscalculations and anomalies.

17 Each side, in so many words, calls the other side a liar. 'What he says is wrong, and therefore not true', is the basic argument in every open conflict.

18 'WHAT THEY SAY IS A LIE.' That is the theme song on both sides.

19 At the cooler end of the scale it means: 'They have their facts wrong. They are mistaken.' At the other end, when the threats involved have grown to desperate proportions - either threats felt or threats actually voiced - it means: 'They are deliberately deceitful. They are insincere.'

20 The absurdity of this is so obvious that it seems incredible that we can go on taking part in these charades. But it's the nature of the Game. We MUST go on. All our instinct tell us to go on.

21 If the powers of the East and the powers of the West, sat down and really looked at the struggle between them and the manner in which it is waged, they could not fail to see the absurdity of their accusations against one another.

22 Are we really to believe that there is scarely a grain of sincerity in the corridors of power on either side? Are they all self- seeking charlatans, who lie and cheat and scheme for their own personal ends?

23 Even closer to home; are we to believe either of two major British political parties in their accusations against each other, of lies, treachery, betrayal, doubledealing, unscrupulousness, power-seeking, greed and insincerity; or the accusations of the third against both of them?

24 And even if we do not, even if they themselves do not, there is no way out. If we and they believe their accusations, then the blindness has reached insurmountable proportions, and if we and they do not believe their accusations, then we are already deep into the territory of conscious and deliberate lying!!

25 But again, it is the Game. And in order to play it, we must be convinced, or at least convince others, that our opponent is some kind of a liar. Our entire case is founded on this.

26 And it is true; but, mutually true, not unilaterally true as we have to believe.

2. 1 Take any movement or party or group or structure or ethic or ideology or religion or philosophy, which has had any impact, any significance and importance, and listen to the cases 'for' and 'against.

2 The case 'for' could be truth. It could be based purely on accurate validation. But assuming the existence and effect of a case 'against' - whether potential or actual - the advocate 'for' almost certainly feels the threat of opposition. Therefore he almost certainly enters the area on the defensive, which is already the territory of lies, sincere lies, unconscious lies, perhaps; but lies; positive lies, in favour of his client, negative lies against the opposition, and of course accusations against the opposition, of lying; deceit, prejudice, stupidity, misrepresentation, and so on.

3 The case 'against' is in the territory of lies from the start; because by its very nature it sets out to attack. The prosecution is automatically within the conflict. All his mental processes assist him in his work, and the result is inevitably, lies; honest lies, sincere lies, perhaps; but lies. And, naturally, accusations of lying; deceit, treachery and insincerity, as well as misiudgement, miscalculation and error.

4 You only need to compare the two cases, the one 'for' and the one 'against', to see the extent of the lying between them.

5 And the advocate 'for' can detect all the lies - and a few more - in the case 'against'. And the prosecutor can detect all the lies - and a few more - in the case 'for'.

6 There is virtually no truth in the situation on either side. Because on both sides there is the drive of conflict; the drive to attack and defend. This precludes detachment, and makes lies inevitable; all stemming from the basic lie, which is unawareness of the fundamental unity between the two opposing sides.

7 This basic lie can be summed up in the attitude: 'My side is right; yours is wrong.' From this stems all the ancillary lies, the ammunition for the game of struggle.

8 Everyone is willing to admit that this attitude is a lie on ONE side - the other from his own. But who is willing to see that it is a lie on both sides?

9 'I am good; you are bad.' 'I am right; you are wrong.' This is the expression of the fundamental lie.

Because we see only the superficial difference, we assume it is basic. And of course, if one side must be 'right' and the other 'wrong', then we have no choice but to make ours 'right' and theirs 'wrong'!

10 If later we change our minds, we may change sides. But the situation remains exactly as it was.

3. 1 And why is this attitude a lie; the attitude, 'I am right and you are wrong'?

2 Because it stems from unawareness of the fundamental unity between us.

3 It is impossible, basically, that one of us is 'right' and the other 'wrong'; because we both stem from the same basic source point; we are both channelling the same life force. We are two aspects of one existence. If we are opposites, then we are balancing opposites, not conflicting opposites.

4 But who is aware of this--truly aware of it?

5 Even when someone admits that all men are brothers, he qualifies his admission with the assertion that his brothers on the other side of the fence have gone astray. They may be his brothers, but they are still wrong, and they are still liars and cheats. How sad!

6 This is no awareness of unity.

7 And even when someone cries: 'Peace! No more war!' all he means is: 'Stop killing each other. Let's just shout at each other and accuse each other and insult each other.' He is not advocating unity, but simply different and less physically drastic weapons. And possibly he is also waging his different kind of war against a different kind of enemy.

8 Conflict remains. Disagreement flourishes. Antagonism abounds. The lie is still firmly entrenched.

9 The lie is the basis of the Game. And lying is the nature of the Game. We must lie in this way to fulfil our conflicting roles in a Game whose very nature is conflict, and therefore requires conflict to keep it going.

10 The Game needs lies to promote it. We are the players and must provide the lies. So we must be subject to the fundamental lie, which is unawareness of the fundamental unity.

11 And we Processeans are no exception. We live like every other human being in blindness of the fundamental unity of all humanity. For us, one way is 'right' and the other is 'wrong'. We are 'right'; they are 'wrong'. We feel it, we see it, and we express it. But it is still a lie.

12 What we call 'wrong' and 'GODless', is no more nor less than the other side of the same coin. It is as much a part of us as we are of ourselves. It is simply the other side of the Game. Even the most GODless island rises ultimately from the same seabed as every Process island.

13 To us it looks evil, because we are this side of the Game. To it we look evil, because it is that side of the Game. But basically we are both parts of the same divided and conflicted Game.

4. 1 The Game and the players of the Game, which is all of us, create the anomalies by which the Game is played and propagated.

2 Examine the nature of sincerity.

3 What is sincerity? What is insincerity?

4 Is someone insincere because he dare not admit the facts? Then is fear insincerity?

5 Is someone insincere because he chooses one path in preference to another, and fights for it with every weapon he can find? His choice is his own, for whatever reason.

6 Is someone insincere because he justifies, to himself and others, what he feels is an inadequate way of life?

7 Is someone insincere because he presents an image of himself to the world, which has little connection with the way he really sees himself?

8 Then all of us, on one count or another, are insincere. All of us are liars.

9 And which of us does not believe that his way is 'right' while its diametric opposite is 'wrong' - despite outward protests of tolerance; live and let live?

10 Even fiction encourages us in the view that there are those who are primarily if not all 'good', and those who are primarily if not all 'bad'.

11 As children, from the earliest age, we are brought up on this view of humanity. We are fed and nourished on it. The nature of the divisions vary, but there are seldom no divisions.

12 Even the ultra-tolerant are strictly and severely divided against the intolerant. One thing you cannot be tolerant of is intolerance. Because no human being can simply BE tolerant; he has to STAND for tolerance. This gives him an outlet for his own suppressed intolerance--which is usually what tolerance is--but it also defeats his purpose.

13 Prejudice is an unhappy state. But the unhappiest state of all is prejudice against prejudice. Because it is an anachronism.

14 Intolerance is misery. Intolerance of intolerance is lunacy - but just as inescapable.

15 Each and every one of us is prejudiced and intolerant. When its us, or someone with whom we agree, we call it morality or ethics. When its those with whom we intensely disagree, we call it what it is; prejudice and intolerance.

16 We have conditioned ourselves to the belief that some people are 'right' and others 'wrong', and that the world is divided between them.

17 And we have taught ourselves that we must be identified with the 'right' side. (There is no escape in identifying with the 'wrong' side, because that then for you becomes the 'right' side!)

18 When we discover that such black and white distinctions do not really exist--not in people, only in the pressures from within - that even within this basically false division of 'right' and 'wrong', people are a compromise, part one and part the other, then we have to manufacture the distinctions.

19 Because we must take part in the battle. We must fight for what is 'right' against what is 'wrong'. Therefore we must make ourselves primarily if not all 'right', and certain others--depending on which battlefield we choose--primarily if not all 'wrong'.

20 And we must remain unaware that basically we are all the same; each playing the separate and individual role that he must play to make up the Game.

21 And to escape from it is not a matter of seeing the other person's point of view. We can do that and still disagree with everything he stands for.

22 It's not a matter of recognising that it might be us who are 'wrong' and they who are 'right'. We can do that and change sides.

23 It's not a matter of seeing that everyone is basically good. We can do that and still be convinced that some of them have gone or been led astray.

24 It's not a matter of further compromises, but of recognising that each of us, TOGETHER WITH THE OPPOSITES FOR WHICH WE STAND, is an essential part of one and the same pattern.

25 What I call 'right' and 'good', and what they call 'right' and 'good'; two diametric and conflicting opposites; are two halves of one basic whole. In fundamental terms neither is either 'good' or 'bad', 'right' or 'wrong'. They are both realities; and two halves of one overall reality.

26 And each is based on a monumental lie. And the lie is blindness to the fundamental unity which exists between it and its other half.

27 When I condemn them, it is because I do not see that they and what they stand for are basically the same as me and what I stand for. When they condemn me, it is because they do not see that I and what I stand for, are basically the same as them and what they stand for.

28 Both of us might know about it analytically. We might speak of the brotherhood of man and all men being equal. We might even agree on the facts set down here. But we do not FEEL it. Therefore we do not truly know it.

29 Our feelings tell us that we are in opposition, not only to, but against one another. And those feelings are the manifestation, the expression, of the lie.

30 And as long as that lie persists, as long as our unawareness of the fundamental unity continues, those feelings will continue, and the resultant conflict will continue, expressed or inhibited, it makes no ultimate difference.

31 And it is the nature of the Game that the lie should persist.

5. 1 If I were to say that because of these facts, it is 'wrong' to feel or express or manifest conflict, the whole value of knowing these facts would be lost. I would simply add another dimension to the conflict.

2 No; I say simply that conflict is the nature of the Game, and we are all parts of the Game. And conflict both stems from and propagates lies.

3 We shall continue to condemn what it is our part in the Game to condemn, as long as we feel it. And our opposition will continue to condemn what it is their part in the Game to condemn - us - as long as they feel it.

4 We belong to the Game and they belong to the Game. So we are subject to the lie and they are subject to the lie.

5 Like gladiators in the arena, we are forced by the Game - as long as the Game is one of conflict - to fight against one another. We have no more choice than they have.

6 BUT, if this knowledge can give us that grain of detachment, that glimmer of light within the darkness of the lie, then that is its value.

7 When you feel the instinct to oppose, to condemn, to express the feeling of being 'right' against what seems to be 'wrong', in the form of antagonism, then stop for a moment and look for the lie. Look for the superficial lies which the mind throws to you as weapons, and also remember the basic lie of divergent interests.

8 Do this and you will experience at least a part of that grain of detachment, that glimmer of light.

9 But the knowledge carries no 'should' nor 'must' with it. That would make it useless. It carries no 'morality' nor 'ethic'. That would destroy its worth. It is to be absorbed by whoever's part in the Game it is to absorb it, and whatever comes from that absorption, whatever degree of freedom or release or detachment comes from absorbing this knowledge, is another vital and inevitable aspect of the Game.

10 He that hath an ear, let him hear. He that hath not, let him not. Neither is right, neither is wrong; neither is good, neither is bad; just two sides of one coin.

So be it.

[signature - Robert ]





Brethren, As it is,

1. 1 The principle of all Process education is that it is carried out on a group basis, not on an individual basis.

2 The Officer in charge of any group, whether it is the OP's Progress or the Chapter Priests, is concerned with teaching the group as a whole and not the individuals within the group as separate pupils.

3 Every individual has equal potential; NOT identical potential, but EQUAL potential. If we are seeking to bring out only one or two qualities, such as academic intelligence and practical capability, then we find evidence of UNequal potential; and those who possess a large quota of these qualities progress, while those who have a scarcity of them do not. But if we are concerned with bringing out ALL qualities, then we find that EVERYONE can progress equally along his own particular line of ability and contribution.

4 This requires a wide scope for recognition. And we can assume that if someone appears to be left behind, it is NOT because he lacks ability, but because we have failed to recognise and take into account his particular qualities.

5 Every Process group contains individuals of different natures and functions. Because Process education deals not with specialised fields of activity but with the basics of life, it can be geared to making full use of and giving full rein to all of these natures and functions.

6 By concentration on the group, we are not reducing everyone to the lowest common denominator, we are bringing out into full maturity each different and individual set of qualities, and instead of isolating them from one another and treating each set separately, we are bringing them together to complement one another and form a whole.

7 For example, the academically intelligent, the practically capable, the intuitively aware, the calmly accepting, the intellectually analysing, the coordinator, the enlightener, the listener, the relevant questioner; each has his place. There is no need for competition. There is no order of merit. The separate and highly individual functions, each as valid and valuable as the next, can complement one another.

8 In terms of showing their ability, the members of a group are not required to fulfil the same task and therefore to compete against one another in doing so. They are required to fulfil their own personal task in relation to an overall group activity. And that personal task is whatever comes most naturally to them.

9 If an individual is unhappy in his work, it is not because he is not doing what is required of him, it is because he is not doing what he requires of himself, in order to make his personal contribution to the overall situation.

2. 1 This form of education provides the true union of the creative and the receptive elements; in this case the individual and the group.

2 The accent is not on the merit of the individual and therefore the separation of the strong and the weak - for example, the intellectually strong or the practically strong or the intuitively strong. We are not concerned with the rise of the individual ABOVE the group.

3 Equally the accent is not on the homogeneity of the group; the suppression of individual merit in order to maintain a common level of worth and ability, so that no individual attains his full potential in case he SHOULD rise above the group.

4 The accent is on complete individual fulfilment WITHIN the context of the group.

5 An ideal? Yes; and an impossible one as long as we only recognise a very limited range of qualities and functions as being valid and meaningful contributions to the whole, and as long as we put even those few qualities and functions into a set ORDER of validity, one being 'better' or more important or worthier or more deserving or more valuable than another.

6 That is part of the human predicament, which is why a concept such as 'complete individual fulfilment WITHIN the context of the group' remains, in human terms, an impossible ideal. And instead, humanity is torn between the extremes of 'fascism' and 'communism', and the result is to some extent an oscillation from a bias towards one to a bias towards the other, but more commonly a tortured compromise of both.

7 But outside the human game, a full recognition of the true validity of ALL qualities and functions, without an order of merit, is possible. It requires a level of awareness and acceptance which only a complete and instinctive understanding of the structure of creation can give us. And when we have absorbed and truly owned the information contained in every BI from one to twenty, we shall have that understanding, and we shall have reached that level of awareness and acceptance.

8 Meanwhile all Process Education will be geared to that ideal.

9 Do not expect the ideal thereby to materialise overnight. Even within that structure, competitiveness will manifest. An order of merit will manifest. Accept them. Do not solidify them by trying to resist them, or by pretending they do not exist. Be aware of them, but do not allow them to dictate and therefore change the nature of the structure. If we understand them, how they come to be there, what effects they can create, and what they signify; i.e. a non-recognition of the validity of all functions; then we can begin to eliminate them by 'starving' them out of existence.

10 Their effect could be to make us recreate a human-game-type structure. If we do not allow that effect, they are 'starved'. The energy which they represent is compelled to remould itself into a form which is in sympathy not in conflict with the structure we have created.

11 And within each educational group, it is valid to have both experienced and inexperienced members; a scale not of merit or worth, but of function. The experienced members have a particular function in relation to their experience, particularly that of helping to educate the less experienced members. And the less experienced members have an equal and opposite function, of learning from experienced members. Neither function is above or below the other. They balance; they are not identical, but equal; equal and opposite. And all can progress by fulfilling their own personal functions.

3. 1 There are countless different qualities and functions, but invariably each has its diametric opposite. This can be seen in the more basic ones, such as experience and inexperience. Also it can be seen in intelligence. At one end of the scale you have academic, intellectual intelligence. At the opposite end you have intuitive, instinctive intelligence. Both have equal validity and value. Both are equally necessary.

2 If we operate on an individual basis then we find that one person seldom manifests both forms of intelligence equally strongly, and therefore there is a sense of failure and inadequacy around whichever is lacking. If we demand self-sufficiency, everyone is found wanting in certain areas. But if we seek coordination, and operate on a group basis, then where one is lacking another compliments him. Resources are pooled. We draw on one another's particular capabilities in order to compensate for our own deficiencies. The academically intelligent complements the intuitively intelligent and vice versa, instead of the two striving against one another, and both fee1ing a sense of failure.

3 And if one of a group appears to contribute nothing - or less than the others - to the whole, then we can assume that either we are failing to recognise the nature and value of his contribution, or, by an incomplete appreciation of qualities, we are not allowing him to make his contribution.

4 If we never lose sight of the basic and very essential function of burden carrying, such a situation need never arise.

5 Also we can assume that if a person lacks a particular quality, he has an equivalent excess of its diametric opposite. It may require bringing out, but it is there. The Game is played like an oscillating balance. When one side is on the up-swing the other must be on the down-swing, and vice versa. There cannot be a deficiency at both ends of the scale. Either there is an equal adequacy, or there is a deficiency at one end, offset by an excess at the other. That is the Law of the Universe.

6 If we compete with one another, we all inevitably have a sense of failure in some direction. If we try to be the same as one another, we find a very low common denominator, and suppress our individual talents and capabilities. But if we complement one another, with a recognition of ALL requirements, then we realise the full extent of our individual potentialities, and there is no sense of failure. Also there is harmony instead of conflict.

So be it.

{ Signature Robert ]




THE PROCESS OMEGA CHURCH OF THE FINAL JUDGEMENT Saturday 11 July 1970 revised September 1973

Brethren, As it is,

1. 1 A basic principle of the New Game is 'want and get'. As the gap between what we want and what we think we want lessens, as our control improves and our contact increases, this principle will come more and more in evidence. A conscious wanting will lead more and more frequently to a conscious receiving.

2 But if we enter the New Game demanding that it fulfil itself in our favour, then we have not entered it at all.

3 Another basic principle of the New Game is the elimination of the concept of demand. But this cannot happen as long as we are ourselves demanding - particularly demanding for ourselves.

4 Wanting is a far cry from demanding. In the New Game wanting and getting come closer and closer together. But demanding is an obstruction to the very manifestation of the New Game.

5 As long as the New Game is not completely fulfilled, demanding will manifest. There is no need to be appalled by this. But equally do not confuse demanding with wanting. It is an Old Game hangover; a protested intention which generally indicates a more powerful unconscious counter-intention.

6 So if you find yourself demanding - particularly demanding for self - then demand by all means, but recognise that the likelihood is that your demand will not be met.


8 Desire for success may be pure intention, and may therefore lead to success. Demand for success usually stems from an anticipa- tion of failure, and therefore generally leads to failure.

9 And as in the Cycle of Ignorance, even when the demand is met on a superficial level, there is no sense of fulfilment in it. So even on the occasions when you get what you demand, do not expect any true satisfaction. The attainment will be an empty one.

10 Lucifer gives to those who ask of Him, but those who demand of Him, even when He meets their demands and gives, do not find His presence in the gift. They find only disillusionment.

So be it.

[ signature Robert ]




                            BI 23           RIGHT AND WRONG

THE PROCESS Wednesday 15 July 1970

CHURCH OF THE FINAL JUDGEMENT revised September 1973


Brethren, As it is,

1. 1 The New Game ideal of eliminating a sense of failure by gradually dissolving the conflicts between 'right' and 'wrong', does NOT remove the concepts of right and wrong altogether.

2 For example, if you want comfort, and in order to get it you lie down on a bed of nails, the chances are that in terms of your desire you've made the 'wrong' move!

3 In overall Game terms and in retrospect, there aren't any 'wrong' moves. Everything that happens has a positive reason, even if it looks on the surface like a disaster. But that doesn't alter our wishes. If we want something and we make a move that pre- vents us getting it, then in terms of what want it's a 'wrong' move. When it has already happened, and there's nothing we can do to change it, we can look at the wider issue, accept the situation and see the positive aspects, instead of blaming our- selves or someone else and struggling through a sense of guilt and failure. That's in retrospect.

4 If you want a particular outcome, there are moves which will produce it and moves which will not. So in terms of that outcome, there are 'right' moves and 'wrong' moves. The New Game doesn't alter that. It's pure logic. What you DO with the outcome, if it's not the one you wanted - or thought you wanted - depends on your understanding of the New Game.

5 The fact that ultimately there is no 'right' and 'wrong' does not change the fact that certain actions produce positive results - satisfaction, joy, fulfilment, pleasure, enthusiasm; whilst other actions produce negative results - dissatisfaction, pain, disappointment, frustration, despair. And in this context we can talk very meaningfully of what feels 'right' and what feels 'wrong', without laying ourselves open to blame, guilt, remorse, or vain regrets.

6 The female has an intuitive sense of 'right' and 'wrong' in this precise context. She can sense a desirable move and an undesirable move on a purely intuitive basis. And this is one of her primary functions.

7 The male has an intellectual knowledge of 'right' and 'wrong' in the same context. He knows the 'laws' to which the Game is subject - the Universal Law for example - and from these he can deduce logically a desirable move and an undesirable move on a purely intellectual basis. And this is one of HIS primary functi:ons.

8 In the New Game, with the gradual disappearance of guilt and fear of failure, the precision, scope and accuracy of these particular sensibilities can only increase and expand. And with the removal of retrospective condemnation, there will be no fear of being 'wrong', and therefore a far greater chance of being 'right'.

2. 1 The New Game is concerned with the gradual elimination of nega- tivity. But two 'wrongs' have never succeeded in making a 'right'. If we get negative about our own negativity, we shall get nowhere. One of the first things to do is to be positive about our own negativity. That does not mean liking it or encouraging it or in any way protesting about it; it means accepting it, understanding it, and seeing its positive aspect.

2 We gain nothing by trying to force ourselves to feel things, but we can gain everything by allowing ourselves to be aware of things. We may not always be able to FEEL positive about our own negativity, but we can always be AWARE of its positive aspects. That is the beginning.

3 The policy of giving people what they want does not take precedence either over the knowledge or the intuitive sense of 'right' and 'wrong'. That would scarcely be giving yourself what YOU want. And if you can begin to trust your own knowledge or instincts in this direction you will generally, if not invariably, find that where either logic or instinct tells you not to satisfy a want, there is a flaw in the want. Either it's a demand, or possibly a substitute, but one way or another, satisfying the want would not produce the desired outcome.

4 In this context, for the female it will help to differentiate between two levels of instinct.

5 One of the keys to the New Game is to validate your instincts; this means recognising their positive significance. But only follow them when it feels appropriate. That could be a contradic- tion, but it is in fact two levels of feeling. Emotional feeling - an urge or drive or attitude, and intuitive feeling - a sense or awareness. For example, you might 'feel' (emotion) like hitting someone over the head, but at the same time it may not 'feel' (intuition) appropriate to do so. You can validate the antago- nistic emotional feeling by not going into a murk of guilt or self-accusation over it, and by seeing its positive aspect such as what it is telling you either about yourself or the other person, but you do not need to act on it. Thereby you validate the constructive intuitive feeling as well.

6 So for both male and female, validate your emotions - your attitudes, desires and urges - by accepting them as positive and meaningful aspects of the Game. And at the same time, whether it means following them or not following them, act according to what you either know or intuitively sense to be desirable and appropriate - and therefore 'right'.

So be it.

[ Signature Robert ]



                      BI TWENTY FOUR
                      PROCESSEANS GOD PATTERNS


Brethren, As it is,

Often there is confusion with new DPs about which God pattern predominates in them. Sometimes they appear to change from one pattern to another, or even do the rounds of all three. Sometimes they manifest such equally opposing characteristics, that it is impossible to place them even temporarily in one corner of the triangle.

And this does not only apply to OPs, but to Processeans on every level of the hierarchy. Most of us change, not only in terms of progress upwards, but sideways as well, from one God pattern to another, so that we think we may have been mistaken about which pattern we belonged to.

There is no need to be dismayed, or even surprised by any of this.

Processeans by nature are direct representatives of the Spirit of Christ. Therefore, to some extent, all of us are unity beings. We contain far more evenly balanced qualities of all three patterns than is normal.

No one can survive for very long within The process if he has a real deficiency in even one of the God patterns, far less two of them. A really staunch Jehovian could never abide the requirements of Lucifer and Satan, which are as powerful as those of Jehovah within The process. A complete Luciferian would collapse under the burdens which Jehovah requires us to carry, and would flee in horror at the concept of Satan. And an out and out Satanist could not stand the mind games of Jehovah and Lucifer, which have to be played out for the overall Game to progress.

A person who is practically all harsh realism, Jehovian, or practically all gentle idealism, Luciferian, or practically all spirtuality or corruption, the two Satanic extremes, is unlikely to be a Processean. A Procssean has at least a fairly even balance of all four of those leanings and characteristics within him, and is willing to recognise, and where necessary enact, each of them, in order to transcend the problems which they create for him.

So it is scarcely surprising that he jumps from a predominance of one to a predominance of another, and sometimes even enacts the apparent anachronism of manifesting two or more of them at once.

We might say that the ideal Processean is an even composite of all three God patterns. And certainly this is a state which all of us must reach before we can finally attain the point of unity, where the patterns merge and become one, and we transcend them all. Then the Spirit of Christ is truly manifested.

So be it.

[ Signature Robert ]






THE PROCESS OMEGA CHURCH OF THE FINAL JUDGEMENT Friday 7 August 1970 revised September 1973

Brethren, As it is,

1. 1 In BI 23 we spoke of the two levels of feeling. The example used was that you might 'feel' like hitting someone over the head, but at the same time you might 'feel', on another level, that it is not appropriate to do so. There is no con- tradiction or anachronism in this, it is simply two levels of fee1ing operating simultaneously; and if this is understood, there need be no conflict between the two levels; both can be given the validation due to them.

2 The first is the level of pure emotion; instincts, attitudes and urges. The second is the level of intuition; knowledge, awareness, understanding. On one level appears the emotional drive, the urge or the attitude. At the same time, or immedi- ately following, on another level, appears the intuitive judge- ment of how to act or not act in relation to the drive. The second may well advocate curbing of the first. But as long as there is in addition an understanding of the nature of this pattern, the emotion and the intuition need not strive against one another. The intuition can validate and yet control the emotion, rather than fighting against it or shying away from it.

3 Conscience, for example, is there to control and channel instincts, not to struggle with them or suppress them. If it feels threatened by their existence - afraid, ashamed, horrified, disgusted or disappointed - it is in no position to control them. Only by accepting and validating the instincts, whether positive or nega- tive, by recognising their positive meaning and significance, can the intuition control them, either by allowing them to manifest, expressing them, enacting them, curbing them or rechannelling them, whichever 'feels' appropriate. It is this level of feeling which constitutes intuitive judgement.

4 And it is on this level of feeling, which the female has a greater capacity than the male. Intuitive awareness and judgement is a female quality.

5 Neither sex has a monopoly in the area of pure emotion. The capacity for emotional intensity is basically common to both.

6 The male's area of supremacy is the intellect; the power of logical thought. He leads in the area of intellectual judgement; whilst the female leads in the area of intuitive judgement.

7 The male acts or does not act according to his emotions, on the basis of an intellectual analysis of the situation. This may be very simple or very complex, very direct or very subtle, depending on the intellectual capacity of the particular male involved. But the important thing is that it is 'thought' not 'feeling' which is the criterion; intelligent thought or stupid thought, sequitors or non sequitors, single thought or multiple thought, sane thought or insane thought, logical thought or illogical thought, straight thought or devious thought; but thought.

8 The female, on the other hand, acts or does not act according to her emotions, on the basis of an intuitive assessment of the situation. This also may be profound or shallow, penetrating or superficial, depending upon the intuitive capacity of the particular female involved. The criterion in her case is 'feeling' rather than 'thought'; sensitive feeling or erratic feeling,accurate feeling or erroneous feeling, profoundly aware feeling or dismally unaware feeling, naive feeling or sophisticated feeling, sympathetic feeling or harsh feeling; but feeling.

9 In the male, whatever his scope" or ability or capacity or level of operation, the intellect, such as it is, is dominant. In the female, the intuition, such as it is, is dominant. Neither is more or less valuable or important than the other. Neither is more or less right than the other. Both are essential aspects of the Game.

10 The ideal is that the two should complement one another, just as the ideal relationship between male and female is a comp- lementary one.

11 In some situations an intuitive judgement is required; in others an intellectual judgement is required. So in some situations the female leads; in others the male leads.

12 The male has the intellectual approach, the female has the intuitive approach. Both have their use and their validity. Both have their part to play. And neither is ultimately more important than the other.

2. 1 And within a single individual, the pattern is the same. Because just as no one is all Jehovian or all Luciferian and no one is all Christian or all Satanic, so no one is all male or all female.

2 A biological male may have heavier leanings towards the male principle than the female, but that does not mean he is devoid of female attributes and characteristics. Similarly with the biological female. All of us contain both sexes, sometimes in such well balanced quantities that it is hard to tell which sex we really are! And it is as important for us to coordinate the powers of intellect and intuition, thought and feeling, within ourselves, as it is to complement one another in these areas.

3 The current human pattern of agreements places the male in the lead overall, and makes him essentially dominant over the female. It places intellect above intuition in value and validity. This is an imbalance, and helps to propagate conflict between male and female, rather then encouraging cooperation.

4 The ideal is balance. The ideal is to create and establish a complementary relationship between male and female, and between intellect and intuition. So that each leads in its own time, in its own territory and in its own way; so that each follows when it is time and place for the other to lead; so that there is coordination instead of competition.

5 And we can begin within ourselves. Instead of protesting or promoting our masculinity or our femininity, and shying away from or trying to suppress the other, we can begin to accept the fact that we contain both, quite validly, and that each has its own separate areas of manifestation. There may be a heavy bias on one side, or an even balance, depending on our required function and position in the Game. But the important thing is not how much of each there is, but how they manifest and how they relate to one another; whether they conflict and compete, or coordinate and complement.

6 For example, very often an even balance of male and female quaiities in one person, shows itself in a physical bias in one direction offset by a mental bias in the other; a biological female with a male outlook on things, or a biological male with a female outlook. In such cases you have what can look, in current human terms, like anachronisms; a male with an intuitive approach, a female with an intellectual approach.

7 While there is a pattern of conflict between male and female, and little understanding of the true nature and significance of the difference between the two, this type of situation can produce agonising prob1ems, and can help to intensify the conflict.

8 One possible effect is that each side, intent upon its own sur- vival and fearful of defeat and elimination, attempts to encroach on the territory of the other. (A common basic human pattern, illustrated very clearly on a wider scale by territorial warfare.) This of course intensifies the fear and therefore the aggressive instinct on both sides. The result is, for example, that the biological male begins to assume PHYSICAL as well as mental female characteristics, and at the same time begins to adopt un- natural masculine attitudes which conflict with his naturally feminine outlook.

9 If the male and female divisions within the individual are understood, accepted and validated, there is no need for such confusion. The dividing lines can be precise, and each side can feel secure in its own territory, and not try to intimidate or displace the other.

10 The masculine female and the feminine male are not anachronisms, but illustrations - sometimes tragic illustrations - of attempts to balance the two sides, to bring them together in harmony with one another. Where such attempts fail, as they usually do in a 'normal' human environment, they can produce an even greater burden of agony for those who make them, than the familiar outward conflict between the sexes. But where they succeed, and in the world of The Process they can and do succeed, they are a major factor in helping to lead all of us towards a greater joy of harmony and fulfilment. They are embodiments of that ultimate ideal, the reconciliation of opposites.

3. 1 In the human world there is not only simple conflict between male and female. That alone would 'be too easy to unravel. There is a mass of tortuous confusion; evidence that there is also just as powerful a conflict between conflict itself-and harmony. Male and female are in conflict, but they are also in conflict with that conflict, because they equally desire love and harmony. The simple conflict of war is complicated by the additional conflict between peace and war. Intense confusion is the inevitable outcome.

2 For example, the Jehovian principle belongs innately to the female side. It is based on an intuitive approach, and the hoped-for end result is ruthless courage unimpeded by intellectual analysis. The Luciferian principle belongs innately to the male side. It is based on an intellectual approach, and the hoped-for end result is optimistic idealism unspoiled by intuitive awareness.

3 (If the Jehovian thinks too much he may lose his impetus. If the Luciferian feels too much he may lose his idealism!)

4 Yet Jehovian characteristics are 'normally' associated with the male, and Luciferian characteristics with the female.

5 There has been, and still is, so much confused interaction between the two sides, so many swings of the pendulum back and forth, so much over- compensation in an attempt to baiance, so much cross-fertilisation in an attempt to make contact, so much borrowing of qualities in an attempt to outwit, so much hiding in an attempt to escape, so much inverting in an attempt to resolve, so much distorting in an attempt to remain unscathed, that although the patterns themselves, like the God patterns, are precise and unequivocal, their manifestations in individuals are confused and undefinable.

6 In the patterns, we can point to precise and definite characteristics and qualities. In ourselves we can only point to tendencies.

7 But one thing we know. Each of us is both male and female to some extent or another, and we do not need to struggle to be all one or all the other. The woman need not fight for her femin1ty against encroaching masculine tendencies. The man need not protest his masculinity in fear of a rising tide of feminine attitudes and inclinations. Ultimately we may aim to rise above that particular differentiation. so that we are neither male nor female, but something which transcends the division of sex. But first we must recognise and accept the fact that we are BOTH male and female, and aim to achieve a balance between the two of them within ourselves.

8 And balance does not require identical quantities on each side. That is one form of balance. But a balance can be achieved when equal importance and significance is given to both sides, when both sides are validated according to their true nature. An individual can be three quarters male and one quarter female. If both three and one accept their territory, their function, their nature, their value and their purpose, if each is given an equal validity according to what it is and what it does and what it means, then there is balance. Angles do not have to be equal in order to complement one another. They simply have to be correctly placed, in perfect contact and coordination, and together form a whole. And that is balance.

9 But as long as we fight for one side, male or female, against the other, within our own personalities, there is no balance, and we shall con- tinue to fight for one against the other OUTSIDE of ourselves, and the war between male and female will go on. But if we cease the struggle and the protest within, then the struggles and the protests without will cease; and the male can live in harmony instead of conflict with the female, and the female can be at peace instead of war with the male.

10 And if we allow our intuition, scope and freedom to operate when it is required, and equally if we give our intellect scope and freedom to operate when it is required, and if we coordinate the two in such a way that the best results are produced by both of them, then the same pattern will manifest outwardly. Those with a male approach, and a greater talent for logical thought than intuitive awareness, will be given freedom and encouragement to apply their talent where and when it is most appropriate; and those with a female approach, and a greater capacity for intuitive awareness than logical thought, will have an equal freedom and encouragement to use THEIR talent when and where it is most appropriate. A balance instead of a conflict; pease instead of war. And energy directed outwards, instead of destructively against itself.

11 Intuition and intellect can operate together. In fact they cannot operate truly effectively EXCEPT together.




15 The female, Jehovian, intuitive approach, establishes the beginning, which is real. The male, Luciferian, intellectual approach, visualises the end, which is ideal. Without the other each is a one-pole exist- ence, and therefore has no substance. Together they constitute the basic elements of a game.

16 Together in conflict they constitute a negative death-oriented game. Together in harmony they constitute a positive life-oriented game.

4. 1 Sex is one of the prime areas in which the female element leads.

2 The female's intuitive abilities give her a far greater capacity for control than the male in this highly emotionally charged area. This is her territory rather than his.

3 There is little room for intellectual analysis in the experience of sex; in anticipation and in retrospect, yes, any amount of logical thought is possible and may well be appropriate. But at the time of the experi- ence, emotions are so intense that thought is drowned. It is a moment of reality. The concept of the ideal, which belongs to the intellect, can be entertained before and after, but the time itself requires an experience of the real, which belongs to the intuition; which, far from being drowned by the intensity, is heightened. So the female comes into her own. She leads. Her powers are in the ascendent.

4 This gives us a clue to the answer to the question of which areas belong to male and which to female; which territories require intellectual analysis, and which require intuitive awareness.

5 When emotion is at low intensity, intuitive povlers have little onto which to grasp. We know by what we fee1. And if we feel very little in a situation, emotionaliy, then on that level we can know very little about that situation. But at such a time there is every scope for cool analytical thought. So the power of the intellect comes into its own.

6 Things cannot be known through awareness, when there is no emotion, but they can be calculated and discovered through logical thought. And that is a male function.

7 Errors of judgement come about when female intuition is applied where there is a minimum of emotion, and when male intellect is applied where there is a high intensity of emotion. The first requires imaginitive speculation - which the female is not good at because of her close involvement with the real - and amounts to arbitary guess- work. The second requires suppression to keep the emotions at bay, and amounts to tortured protest.

8 The female operates most effectively when emotions are intense, either positive or negative. Her intuitive power relies upon tuning in to projections and emanations, and these stem from emotional intensity. When there is no emotional intensity, there are no projections, no signals for the female intuition to receive and translate.

9 The male operates most effectively when emotions are at a minimum. His intellectual power relies upon piecing together ideas, speculations, indications, past experlences and future predictions. Strong projections and emanations confuse him. They are like wind coming through the window and blowing the papers on his desk out of order. They hinder rather than help his calculations.

10 Sexual experience is a gift to the intuition. It is essentially highly emotional, and therefore generates strong and very definite signals. Unless the female is afraid to use her power, and unwilling to receive the information which the signals contain, unless she is reluctant to accept the responsibility which her intuition gives her, in which case such powerful messages are likely to frighten her away, she has a golden opportunity to make full use of her abilities. Whether she takes that opportunity for good or for ill, depends upon her intentions towards the male.

11 The male meanwhile is out of his element. Logical thought is difficult in the face of emotional intensity, whether the emotions are his own or in the form of highly charged projections from someone else. Unless he clamps down on his responses, suppresses his own emotions and switches off any sensitivity he might have to emanations from outside, he is open to whatever effects the female, with her powerful instrument of intuition, decides to create on him. Again, whether those effects are destructive or helpful, depends upon her intentions towards him.

5. 1 In UNemotional situations. where there is conflict between male and female and therefore destructive intent on both sides, the male uses his intellect to confuse the female, to make her feel inferior, to tie her in mental knots. He does not have to be logical in order to do this, in fact he often does it by being deliberately and calculatedly ILlogical. And the female is vulnerable, because logical thought is not her territory. She is eminently confusable, because she has little sense of intellectual right and wrong, and thought processes are some- what alien to her nature.

2 So her response is generally to introduce emotion into the situation; to charge it with feeling, so that it then becomes HER territory, and she can retaliate with her intuition, which comes back into play as the emotional intensity generates projections, and attack the male in his most sensitive areas.

3 If the male allows emotion to enter the picture, particularly if he rises to its bait and manifests emotional intensity himself, when he has lost his advantage, and HE then becomes vulnerable.

4 In the area of sex, a highly emotional situation, again where there is conflict and destructive intent, the female who is not too afraid of her advantage to make use of it, uses her intuition to find the male's points of vulnerability - masculinity, morality, dignity, loyalty, honour, decency, and of course potency - and attack them with accurately aimed attitudes, projections, comments, reactions, suggestions, and evaluations. Even projections themselves can be enough to create the required effect, because although the male has not the intuitive power to translate and use projections to advantage, he is by no means in- sensitive to them, except when he deliberately suppresses his sensiti- vity as a defence against them.

5 Here the male is vulnerable, precisely because intuition is not his territory, and when powerful projections are coming at him, or intense emotions are welling up inside him, his own powers, which are intellectual, are swamped or thrown out of gear. He is unable to 'think straight' so HE becomes confused. Emotional intensity is shaky ground for him, particularly the extreme emotional intensity of sexuality.

6 The male basically feels sexuality, strongly, fairly indiscriminately, and with little consideration for moral, ethical, or aesthetic standards. He may suppress, distort, invert or in some other way tamper with those feelings before they reach the surface of his mind, but they are there, and he cannot altogether destroy them. This makes him potentially vulnerable in the area of sex, emotionally, morally, ethically, aesthetically, and in every other significant direction.

7 Where the male is in conflict with the female and she therefore has destructive intentions towards him, she can use any or all of these areas to attack him. And it is her intuition which tells her which ones are most usable. She can sense where his greatest fears lie, where he feels most threatened, in which directions his defences are weakest, in what areas he is most subject to guilt, feelings of inferiority, uncertainty or inadequacy.

8 For example, if he has a basic groundwork of imposed morality, which already threatens to conflict with his sexual instincts, she can use that area to bring out and intensify his sense of guilt and shame. If he has existing but latent fears of impotence, she can bring them to the fore, and then realise them for him. Tne same applies to aesthetic standards, protests of dignity or masculinity. If they are there in any form and to any extent, either latent or active, she can sense them when passions are aroused, and work on them.

9 Just as the female retaliates to the male onslaught of logical - or illogical - torture, by introducing emotion if she can, the male reacts to the female onslaught of intuitive torture, by suppressing or elimi- nating emotion, again if he can. This is often a difficult task. Just as the female has difficulty in creating emotion when everything the male does is calculated to negate it and invalidate it, it is equally hard for the male to eliminate it when everything the female does is calculated to arouse it.

10 But he tries, when the pressure is too strong for him. And if he succeeds, he goes 'cold'. He buries his sexuality, or sublimates it in 'harmless' directions. He removes the feeling from the situation, he eliminates the projections, thereby dispossessing the female of her 'ammunition', and making the situation HIS territory instead of hers, so that he can retaliate with his intellect, which can operate now that the emotional 'wind' has died down. Then he can either start his own game of logicising the female round in circles, or, if he does not trust himself to be able to avoid being caught in another emotional maelstrom, he clams up and manifests no response at all.

11 When emotion has left the situation, the female loses her grasp of it. SHE has now lost HER advantage, and SHE becomes vulnerable.

12 The apparent anachronism of the female activity of sexual invitation on the one hand, followed or even accompanied by sexual rejection on the other, is explained by this requirement of hers for emotional intensity in order to have the advantage in a situation.

13 Sexuality is a prime emotional area. So the female naturally enough makes use of it as often and as extensively as she can. It is her territory, and she invites and attracts the male into it with every means at her disposal. Although her subsequent or simultaneous rejection of him in this area seems calculated to make him wish he had no sexuality at all and attempt to suppress or sublimate it, this is not conflict, but tactics. The female with destructive intentions towards the male, MUST keep him aroused in order to hold her advantage over him. She must effectively draw him in in order to be able effectively to push him out. Her rejection can only have a maximum impact in the wake of a successful invitation.

14 But although there is really no conflict here, the female is seldom fully conscious either of her motivations or of her strategy; therefore this particular strategy usually manifests as conflict, and the con- fusion which she very successfully sends out towards the male, through her ambivalent activity, returns, as it must, and confuses herself.

15 The male equivalent of this is to force upon the female a world of primarily intellectual values and criteria, to surround her with a structure that depends for its existence upon logical understanding and rational appreciation, rather than any kind of intuitive judgement. He imprisons the female, as far as he can, in a mechanical and sterile environment which negates emotion, an environment which is often very aptly described as 'soul-destroying', an environment which gives him and his intellect the maximum possible advantage. Then he shows her how inadequate she is to cope with her environment, how useless and incap- able, how inferior to himself, how helpless and therefore what a burden to him.

16 Whilst the female attempts to keep the male emotionally aroused with her sexual projections and machinations, and thereby keep the advantage on her side; the male attempts to keep the female emotionally exhausted with the sterile complexities of the social, economical and environ- mental structure which he builds around her, and thereby keep the advantage on HIS side.

17 And so it goes on; the battle between male and female. When there is a minimum of feeling the male has the upper hand, and the female bites her fingernails in frustration. When there is a maximum intensity of feeling, the female has the upper hand, and the male chews his lip, thwarted.

18 The female fights to maintain a high intensity of feeling, whilst the male struggles to reduce the intensity. The female validates emotion and promotes the value of intuition, whilst the male validates lack of emotion and promotes the value of intellect. And at the same time each seeks to do everything he or she can, to INvalidate the territory of the other.

6. 1 But that picture on its own, devious and complex though it is, and fraught with apparent conflicts and contradictions, is still too simple. On the other side of the coin altogether, in direct opposition to that agonising war of nerves, for which both sides are responsible and for which both sides suffer, both male and female have a real and genuine desire to make contact with one another in love and joy and mutual satisfaction.

2 The hatred is intense and ruthless on both sides, but so is the love. It is easier and more pleasint to look at the love, and we are inclined to pretend that the hatred is the exception. So the love works more on the surface, keeping the image as bright as it can, whilst the hatred works more BELOW the surface, and in reality has the greater effect of the two. Currently, on this side of the Game, it has the bias in its favour, as the evidence of the wider picture cannot fail to illustrate, however hard individuals attempt to whitewash their personal aspects of it.

3 Sometimes male and female DO come together in joy and mutual satis- faction. But such moments or incidents of fulfilment are few and far between. In a death-oriented world, conflict far outweighs harmony, and the occasional instances of joy are soured - despite the whitewash- ing - by an overall and overwhelming pattern of mutual antagonism and defensiveness.

7. 1 In the human world, where currently the male is dominant, where intellect is placed above intuition and lack of emotion given greater overall value than emotion, thought is more highly regarded than feel- ing of any kind, which tends to be viewed with various negative attitudes ranging from suspicion to contempt. Because of this bias, the male intuition is seidom put to the test, whereas the female intellect is continually being tested and found wanting, thus 'confirming', as far as the male is concerned. his own position of superiority, and intensifying the bias.

2 The intellect, instead of being used to balance and enhance the power of intuitive awareness, has been used to suppress and negate it.

3 As with every other pair of opposites, the ultimate aim is balance; a state in which neither intuition nor intellect take overall precedence, nor do they compete against one another for supremacy, but each finds its own place, its own function, its own validity, its own purpose, and its own territory of operation, and each works not to reduce and negate the other, but to complement and enhance the power and validity of the other.

4 The male can use his intellect to confuse and baffle the female; to exhaust her emotions, and then take advantage of her helplessness to put her down. But equally he can use it to clarify things for her, to explain what she does not understand because she has no feelings to guide her. He can use it to illustrate the positive aspects of the situation towards which she only has negative attitudes. He can use it to validate her when her own emotions - or worse still emotionless- ness - tell her that she has no validity. He can use it to guide her attention towards areas where she can rediscover her feelings when she has lost them.

5 The female can use her intuition to castrate and emasculate the male; to arouse his emotions, and then take advantage of HIS helplessness to put HIM down. But equally she can use it to lift him up, to give him confidence, to validate him when he feels invalid, to make it all right for him to feel what he feels, to lead him through his emotions on a positive line, to help him to see the good in himself when all he can see is evil. She can use it particularly in the area of sexuality, where he is in many ways most helpless, to enhance this most basic form of contact between male and female, to bring out the joy of it, to intensify the positive emotions involved in it, to eliminate the lurking fear and guilt, which are so ready to move in and destroy all positive feeling at the first sign of invalidation.

6 In both cases, a possible trap when pursuing an elusive positive attitude, is condescension; tolerance of the superior for the inferior. Validation, which is what is required here, has nothing to do with this kind of attitude, which is one of the most destructive of all.

7 Condescension is a killer; a sweet, soft, subtle, killer. The male who 'tolerates' the female's deficiency of intellectual ability, puts her down as effectively, if not more effectively, than if he openly scorned her for it.

8 Remember that we only have a limited capacity for discovery and learn- ing. Therefore a smaller intellect quota allows for a greater intui- tion quota, and vice versa. In order to validate genuinely we must recognise the positive value of an apparent deficiency, not simply tolerate it.

9 And the female who 'tolerates' the male's lack of ability to judge intuitively and thereby control emotional situations with the same degree of success as herself, she in her turn puts HIM down with her attitude. Only through this deficiency is his intellect as powerful as it is.

10 And in the area of sexuality, nothing is more castrating to the male than the female's tolerance of his strong and unrelenting sexual drive. Only a truly felt recognition of the positive value of that drive, and an equally truly felt positive response to it, amounts to validation.

11 In this context, the female could bear in mind that firstly, it is the male's intense and irrepressible sexuality which gives her the material she requires for creating the powerful bonds of contact which it is her function to create; secondly, it provides the basis for the continued genetic survival of the race; thirdly, because of its emotional intensity, it contributes more to her own territory of dominance than anything else; and lastly, it is the most powerful healing force in the world.

12 But equally, do not forget that nothing is ever gained by either male or female attempting to force any of these positive attitudes onto him - or herself. The requirement is simply to become aware, not to be deceived by our own attitudes, to know what they mean, what they signify, and the effects which they are calculated to create. That knowledge, when it is fully owned and absorbed, will itself create the attitudes which will give us what we desire.

8. 1 Also, in the highly charged and sensitive area of sexuality, it would be wrong to suppose that all the onus of responsibility is on the female side.

2 First of all, as has been said, none of us is either all male or all female. Even the most masculine male has an aspect of femininity in him. And even the most feminine female has her share of mascuiinity. And this serves two purposes. It means that the male can take some part of the female's role, and thereby help her in her task. But it also means that both, through the aspect of the other which is within themselves, can reach out and identify with what the other feels. That alone can form a powerful basic link of mutual understanding.

3 Also, although the function of the female is indeed to play the leading role, the male function - in this case to follow and RESPOND - is of equal importance.

4 (What an inversion of the accepted human pattern! Although even in the face of that pattern, many people know that it is not after all the male who leads the female in the area of sex, but the female who leads whilst the male follows.)

5 The female may lead, but if the male refuses to respond, or responds negatively, despite every effort on her part to validate or reassure him, there is little more she can do. He must play his part.

6 But in general the male is willing to respond. If the female is willing to give him validation and control where sexuality is concerned, if she is willing to use her talents and capabilities, if she is not afraid of the responsibility of leading, and if she does not feel threatened by the possibility of him being unfaithful to her, his response is strong and positive.

7 The male's sexuality is fundamental. It has little regard for social ethics or moral customs, or for the delicate qualms and fears of rejec- tion of the insecure female. If the female fights against this basic factor of the male personality, he is likely to respond by protesting its existence. She resists, he protests. And very often the instinc- tive form of protest is to act where he would have been content simply to feel, and perhaps fantasise a little.

8 Such action could take the form of either inappropriate sexual advances TOWARDS her, or indiscriminate sexual activity AWAY from her, whichever of the two she is resisting.

9 Paradoxically - but in tune with the consequences of all resistance - the female who has a negative attitude towards the sexua1ity of the male; fear, disapproval, suspicion, outrage, mistrust, distaste, con- tempt, ridicule, horror, panic, dismay, indifference, self-pity, despair or disappointment; stands a fair chance of watching him enact that sexuality in the way that is least acceptable to her.

10 And if the possible consequences of that are too severe a threat to HIM, then the male either suppresses his sexuality and makes himself as in- sensitive as possible to ALL sexual stimulus, and if necessary wages war on sexuality in general in order to reinforce this standpoint - a tragic outcome which scarcely gives satisfaction to the female who helped to bring it about; or if that is not possible, if his instincts are too powerful, he becomes neurotic and frustrated. And the possi- ble end results of that state are too numerous to recount, but can easily be imagined.

9. 1 The attitudes which bring about these kind of situations are seldom openly malicious. The war between male and female is not always waged in terms of outward antagonism. It is more often a defensive war of fear and uncertainty on both sides.

2 The male seldom sets out consciously and deliberately to confuse and intellectually subjugate the female. Usually he does so from a sense of his own inadequacy, which makes him proud, or aloof, or defensive, or pompous, or cynical, or cold, or argumentative, or hypercritical, or insensitive, or suppressed.

3 Tne female seldom castrates the male from a standpoint of sadistic glee. More often she does it from a standpoint of nervous insecurity, which makes her self-righteous, or frigid, or afraid of physical con- tact, or prudish, or pious, or jealous, or irritable.

4 Usually they would both dearly love to establish a warm and loving contact with the other, but fear has blinded them. They cannot see how to go about it, and they do not understand why the results of their efforts are so negative. And those results are often even worse and more miserable than if the two of them had declared open war and came outfighting.

5 When the intentions seem to be good, but the results are bad, there is not even hope to be found in a resolution to reform.

6 And so much can be resolved by the female recognising the extent of her power in the area of sex.

7 A male can go out and set the world in order; that is the ultimate extent of his scope, and in that area the female is no match for him. But the female can conquer the blocks and the barriers between her- self and the male, and make almost anything she wants of the rela- tionship between them. That is the extent of HER scope; narrow in practical and worldly terms, but limitless in its depth and in the reach of its effects.

8 Just as in the area of expansion outwards, the initiative is on the side of the male, because the level of emotional intensity is low in that area, so in the area of contact within, the initiative is on the side of the female.

9 She can move into the territory of personal contact, and allow herself to feel the intensity of emotion which lies there. Then her intuitive awareness can go to work. She can feel the right direction in which to move; she can feel the pulse of the contact, and she can know instinctively what pressures are required where, she can sense the quality of the contact, its weaknesses and its strengths, its points of vulnerability and what is required to strengthen them; and she can lead and guide and direct all those on the other side who are willing themselves to enter that territory of high intensity, and follow her.

10. 1 And herein lies another aspect of the potential balance between male and female. The male element is dominant outside, which relates it to the receptive physical principle. The female element is dominant within, which relates it to the creative spiritual principle.


2 Hence the personal relationship between the two, is controlled by the female, just as the relationship between soul and body is controlled by the soul. It is the soul which creates or uncreates the mental barriers which separate soul and body. Similarly it is the female who creates or uncreates the contact barriers which separate male and female.

3 As with the soul and the body, when there is conflict between the two, each attempts to prove itself self-sufficient, and in fact better off without the other, and therefore sets out to negate the importance of, or in the extreme, destroy the other. But also, as with the soul and the body, neither can meaningfully exist without the other. Without the male to express outwardly the quality and nature of his relation- ship with her, the female's existence has no purpose or significance. Equally, without the female to inspire him and make his endeavours worthwhile, the male's existence has no impetus or drive.


5 When men and women are alienated from one another, men in general are alienated from one another. When men and women are in contact, men are in contact. The nature of any civilisation stems from the nature of its sexual relationships. And it is the female element which holds the reins in that area.

6 But remember, once again, none of us is all male or all female, just as none of us is all soul or all body. And harmony between male and female must have its beginnings within the individual. The biological males cannot wait for the biological females to act or to change. The change must begin within each one of us. Besides, although it is the female element which controls and therefore has the power to change, the initial move towards change can be made by the male element.

7 We cannot change ourselves directly by purely intellectual knowledge, because it is not enough to know the truth with our outer conscious- ness, we must FEEL it with our awareness. Then we can change. But we can BEGIN with intellectual knowledge. We can use our outer consciousness to direct our awareness. We can receive the knowledge with our outer consciousness, then, through our experience in relation to that knowledge, we can absorb it, own it, FEEL it, and thereby become truly AWARE of it. Then we can change.

8 The female element has the power to bring about change, but the male element has the ability to lead the female into the areas of know- ledge and experience where her intuition can most validly and productively function.

9 It is as though the female is blind and the male is deaf. In conflict and in competition, each promotes the sense in which the other is deficient, and attempts to reduce the other on the basis of that deficiency. But in harmony, the maie is the eyes of the partnership, whilst the female is the ears.

10 Now the secret of change and fulfilment is a spoken word. Only the female can hear it, which is why she alone of the two holds the key to such change. Her intuitive awareness corresponds with her ears, which can hear the spoken truth.

11 But the female may be far from the source of that spoken truth, so that she can hear nothing. And although the source is quite visible to the naked eye, she is blind, so she cannot see it and therefore go within hearing distance of it.

12 The male on the other hand can see the source of the spoken truth. His intellect corresponds with his eyes, which can span a wide range of territory, relating the various things he sees to one another and cal- culating thereby the facts of the situation. So he knows where the source is, and he can go to it; but he is deaf, and therefore cannot hear what it says.

13 When male and female are alienated from one another, he keeps going to the source and listening in vain, she wanders about peering, equally in vain, to find the source; frustration and despair on both sides.

14 But when male and female cooperate with one another, then their way is simple. He with his eyes, representing his intellect, leads her to the source. She listens with her ears, representing her intuition, and hears the spoken truth. Then she in her turn, using her touch and any visual signals which he can see and interpret, guides him according to what she now knows, towards their mutual fulfilment.

15 That is a simple and-rather idyllic analogy. But it illustrates a potential basic pattern. The female has the power of intuitive aware- ness, which is the doorway to fulfilment. But the male, through his power of intellectual analysis, can lead the female into the areas where her awareness will tell her what she needs to know for the door to open. And it is no coincidence that Jehovah is blind and Lucifer is deaf.

11. 1 And within the individual, the male element, the intellect, can be used to lead the female element, the intuition, into areas of such relevance and significance as to give the intuition the scope it requires for expanding the awareness of the individual.

2 Emotion is essential for awareness, but without thought to guide us, emotion can be indiscriminate, and can take control of US, rather than US being in control of IT. Then it not only does not help our aware- ness, but it actively blocks it.

3 Thought therefore can lead towards awareness, as well as away from it.

4 Just as when male and female are in conflict and the male is dominant, thought is used to suppress awareness, so when male and female are in harmony and each balances the other, thought can be used to bring about awareness.

5 To be practical; one way in which the male can lead the female towards the realisation of her power of intuitive awareness, is by validating that power; by giving it the recognition which is due to it, by show- ing the female the extent and nature of her capabilities, by not demanding or expecting that she possess intellectual powers to com- pare with his own, and of course not using the fact that she does not, to reduce or humiliate her.

6 The male, with his intellect, has the capacity to recognise and under- stand the female's areas of power, dominance and validity, and also her need for his openness and willingness to respond in order to be effective in those areas. He has a choice; either to try to prevent her from being effective or to help her to be effective. If he is afraid of her domination of him, or clinging desparately to his domination of her, he tries to prevent her; whereas if he can recognise the potential balance and harmony between them, without overall domination on either side, he can rise above the fear and desperation, and help her.

7 The female, with her intuition, has the capacity to recognise and under- stand the MALE'S areas of power, dominance and validity, and also his need for her contact and validation in order to be effective in those areas. She too has a choice; either to deny his needs or to meet them. If she is intent on driving him down and reducing his strength and confidence, she denies them; whereas if she is intent upon building him up and adding to his strength and confidence, she meets them.

8 If the male keeps the female away from her area of dominance, he reduces her power to drive him down, but equally he reduces her power to build him up. If the female deliberately undermines the male's con- fidence, she prevents him from dominating her, but equally she prevents him from validating her with his response and his outward expression of their relationship.

9 So the onus is on both sides. But each has a different and distinct way of helping to bring about a change from conflict to harmony. The male can indicate the female's area of dominance and allow her to lead in that area. The female can be willing to lead the male positively and with validation in that area, and at the same time allow him full scope and leadership in HIS area of dominance.

10 If there is love within, there is love without. If the male allows her to, the female can create the love within, and if she is willing to do so, then the male will automatically reflect that love without.

11 Such knowledge in the hearts of all mankind would change the face of the whole world.

So be it.

[ Signature ]

September 1973 ROBERT DE GRH"STON





THE PROCESS OMEGA CHURCH OF THE FINAL JUDGEMENT Tuesday 11 August 1970 revised September 1973

Brethren, As it is,

1. 1 One of the prime functions of The Process is to heal.

2 Everyone who comes within the aura of The Process, or of Processeans, open and willing to receive what we have to give, is healed, to some extent and on some level, by the experience.

3 The words of The Process can heal. The projections, the attitudes, the atmosphere and the activities of The Process can heal. They can heal spiritually, mentally and physically. They can lift the soul, the mind or the body out of its suffering.

4 But however it is done, and on whatever level it manifests, the basis of all our healing is the same; the lifting of guilt.

5 Christ made no differentiation between healing and the forgiveness of sins. 'The first,' He said, 'simply stems from the second'.

6 If a man's sins are forgiven, his guilt is removed. If his guilt is removed, he no longer feels the need to punish himself. If he no longer needs to punish himself, he has no cause to suffer. If he has no cause to suffer, he ceases to suffer. Therefore he is healed.

7 'Forgiveness of sins' is one way of expressing it. Another is 'validation'.

8 Guilt stems from a sense of failure, which means a sense of invalidity. People punish themselves because they feel invalid. This is what is meant by 'sin'. Because of what he does and what he is, what he fails to do and what he fails to be, the way he reacts and the way he behaves, a person feels invalid.

9 The healer validates. He makes the person feel valid instead of invalid.

10 Validation is not a matter simply of saying or doing something. It is the creation of an effect. Whatever we say or do to a person, if he does not FEEL validated or manifest feeling validated, there is no validation. Validation is not a matter of mere words or even deeds, but of EFFECTS. If there is a swing of the pendulum, on any level, spiritual, mental or physical, from negative towards positive, from dissatisfaction towards satisfaction, from pain towards joy, from a 'bad' feeling towards a 'good' feeling, then that is validation. And that is the basis of healing.

11 Sometimes the pendulum has to swing deeper into the negative, before it can move towards the positive. Sometimes there has to be more pain before there can be the beginnings of joy, more 'bad' feeling before rising towards 'good' feeling. This too is healing, as long as the effect is carried through and not left at the negative extreme. The eventual rise to positivity is already inherent in the initial negative direction. Therefore it is validation, because that is the ultimate and overall effect.

2. 1 The effect of validation is created through contact. And whatever form that contact takes, whether words or touch or simply projection, the two basic requirements on the part of the healer are acceptance and penetration.

2 Acceptance establishes the validation itself; the positive nature of the contact; the love, and the spirit of giving. When a healer desires to heal someone, he must have an acceptance of who and what that person is, an acceptance of his suffering, and an acceptance of his own capa- bility of channelling the necessary power to lift that suffering, given a positive and receptive response to his efforts.

3 If there is blame, either of the person he intends to heal, or of the sickness, or of the source of the sickness, or of himself, there is no acceptance, and there can be no healing. If there is fear, or horror, or disgust, or non comprehension, or rejection, there is no acceptance, and there can be no healing.

4 A compulsive need to heal, for whatever motive; either a need to prove himself, or to impress someone, or to salve his conscience, or some similar demand on self; also blocks a potential healer's channels. Therefore an acceptance of the fact that ultimately the decision of whether or not the healing is effective is not his, and that if it is not to be, there need be no sense of failure or loss of face, is also essential to the healer. Acceptance of his limitations is as vital to the healer as acceptance of his capabilities.

5 Penetration establishes the depth of the contact. And for healing, contact must be deep in order to reach the sense of invalidity and invert it. The person being healed must feel that the healer can see into the murky depths of his 'invalid' being, and YET validates him.

6 If someone feels that the healer cannot possibly know the full extent of the 'sin' for which he is punishing himself, however positive the contact is, it cannot heal. The validation is rejected, because it is not believed.

7 The healer must KNOW the extent of the sense of failure which a person feels, even better than he knows it himself if possible, and the person must know that he knows it. Again words are not necessary; projections can be enough.

8 Because it is the closest and the most intense form of contact, touch is a powerful means of conveying both acceptance and penetration; which is why 'laying on of hands' is so frequently used as a form of healing. It is also the reason why sexual contact, whilst being the most effective means of harming and destroying, also has the greatest potential for healing. There can be such deep and positive validation in sexual con- tact, just as there can be such profound INvalidation when it is used destructively.

3. 1 On the side of the person being healed, the one essential requirement is response. This is his responsibility, and thereby establishes the fact that really he heals himself through his response to the contact and the validation offered to him.

2 The healer can send out the most accepting and penetrating positive projections; he can use every means at his disposal calculated to create the effect of validation. But if the person towards whom he directs such contact, is unwilling to receive the effect; if he rejects the contact and the validation for any reason and in any way, then he retains his sense of invalidity, therefore his guilt, there- fore his need to punish himself, therefore his suffering. No healing can take place.

3 That is the nature of the Game. Something is required from both sides in order to produce a positive outcome. The healer must validate deep enough to reach the source of the sense of invalidity. The person being healed must accept the validation and respond to it. If there is either an unwillingness to validate on one side, or a reluctance to receive validation on the other, no healing takes place. Remember this when you set out to heal.

4. 1 Sometimes a healer takes the suffering which he has lifted from a person upon himself. The person is relieved, but the healer becomes burdened as a result.

2 This happens frequently, and tragically, amongst psychiatrists. It is no coincidence that psychiatrists have an abnormally high rate of suicide in their profession. They take on the problems and the burdens and the neuroses of their patients.

3 Here's an exception - though not a true exception, because of its negative results - to the rule that a compulsive need to heal leads to no healing. People who feel compulsively responsible for other people's suffering, and set themselves the expiation of removing it, have the power to heal in this way.

4 But they cannot reverse the sense of invalidity itself; they cannot truly validate. Because they themselves FEEL the sense of invalidity. But they feel it belongs to THEM rather than the person who is actually carrying it. They feel responsible not only for their own 'sin', but for other people's as well. They agree with a person that he is invalid, but they insist that the invalidity is not his fault but theirs.

5 They lift the guilt, not by lifting the sense of failure, but by lifting the sense of responsibility for the failure and taking it upon them- selves. The person continues to feel invalid, but he no longer feels that it is his fault. Therefore he can stop punishing himself. Mean- while the healer takes the guilt upon hlmself, and thereby adds to his own self-punishment, and therefore his own suffering.

6 This is an Old Game form of healing. It is not invalid. It requires a high level of responsibility, and a scope far beyond the narrow confines of self. It is a particularly Jehovian form of healing; a powerful and high level form of expiation, which is by no means wasted or worthless.

7 But it is not required in the healing of the New Game.

8 One basic tenet of the NewáGame, is the ability to recognise and accept the positive aspect of all negative manifestations. When we first began to give recognition to the whole concept of burden-carrying, we sowed the seeds of this ability. Now we have, within The Process, a deep and powerful awareness of the fundamental positivity of even the most negative apparency.

9 This awareness is an essential factor in healing in the New Game. It means that we can penetrate deep down to a person's most abject and desolate sense of invalidity, and SEE ITS POSITIVE ASPECT, and therefore its true validity. It means we can channel the basic Justification of all evil; not a man-created justification laid above the sense of sin to conceal or suppress it, but the GOD-created Justification which underlies all existence, both positive and negative.

10 We have cleared away the candles in hell, and experienced the darkness of the total negativity of the human game. We have felt every part of it; known it, owned it and accepted it. Now we can see the True Light beyond the darkness, and that is the source of the Divine Justification, which makes all things ultimately good.

11 And because we can see that Light, we can truly validate what in human terms seems completely invalid. We can give light where there is only darkness. We can create a sense of positivity where only a sense of negativity exists.

12 THAT is the 'forgiveness of sins', because it eliminates instead of only transferring the sense of invalidity. And that is the healing which those of us who are required to do so, shall channel in the New Game.

5. 1 But not every sick person will be ready to be healed in this way. Not everyone will accept the validation.

2 For example, someone who is in a state of blame for his sickness; because he is already resisting the effects of his own self-punishment, he holds it in place by that resistance, against any effort from out- side to help him to remove it.

3 Although a person may not realise that by being sick he is punishing himself for his failures to meet his own standards of action and behaviour, he can nevertheless accept his sickness without blaming it on external forces outside his control, either natural or super- natural; without bewailing his lot, without resenting those who are healthy, without feeling that he has been wronged or treated unfairly. He can accept his sickness as his due, or as 'the luck of the game', or as divine punishment, or as a test of his endurance, or simply as a normal hazard of existence; anything which does not involve blame. Then, as long as he believes, consciously or unconsciously, that he can be healed, he can be healed.

4 But a person must be free of blame before he can be free of sickness, just as a healer must be free of blame before he can heal.

5 That is why a challenge, for example, is not a good basis on which to attempt healing. Someone who challenges a healer to heal him, does so from a standpoint of rejection, which stems from blame. The healer can then only heal effectively, by first penetrating the rejection, so that the challenge is withdrawn and the arrogance replaced by humility, and THEN validating. The person realises from this that the healer is aware of the negativity from which the arrogance and the challenge and the rejection stem, can see through it, and yet is willing to give contact and validation. Whereas if a challenge is simply MET, in order to prove something on a personal level, there is no validation on either side, and therefore no healing can take place.

6 Blame itself is a form of sickness, and if a person can first be healed of blame, then he can be healed of his other ailments.

7 Faith is required in the form of knowledge, conscious or unconscious, that he can be healed, and that if it is the right time, he WILL be healed. Just as faith is required by the healer; not a conviction that he will invariably succeed in his attempts to heal, but a confidence that as long as he is himself an open channel, and free of ulterior personal motives, then he will channel the power of healing effectively, whenever and wherever he is required to do so.

8 Faith of this kind is not a blind belief in unfailing success, but an innate knowledge of the fundamental rightness of all thinqs, whether positive or negative; a basic confidence in the ultimate fulfilment of all existence. When we have that, we can become direct channels for the most powerful forces of all. And the power of true healing is one of those forces.

9 If we have such faith, then we are in tune with the most profound forces of validation, which means we are in tune with Life in its most fundamental form. Therefore we can channel validation and life, whenever and wherever it is needed. We can heal.

So be it.




Brethren, As it is,

Several months ago the signs dictated that we move from Canada to the U.S. - California to be precise. The information was that our first job in California was to tackle the patterns in combination.

This meant not simply looking at Jehovians or Luciferians or Satanists or Christians in isolation, but looking at Jehovian Christians, Jehovian Satanists, Luciferian Christians and Luciferian satanists. Because it appears - and logically so - that everyone has both a predominant in-the-mind pattern and a predominant out-of-the-mind pattern.

So, the patterns in combination came under the spotlight, with all Processeans, both in our immediate environment and in Chapters, enacting their particular combinations to the hilt, so that all that HAD to be seen COULD be seen. I know that the pressure on many of you during that period was intense, but as you know from past experience, when the rewards come they more than make up for the pain we have borne.

The knowledge and insights we were given into the patterns, and the more negative compulsions that were broken around them, will all be written down eventually, although the initial benefits are already with all of us.

But - and more imnediately - the original information in Canada also said that the second reason for our trip to California was to receive the healing power, which would be given to us there.

Why California?

Who knows? We could speculate, but we don't know. Perhaps one day we will. Although it doesn't matter, because if we demanded to know why we have to do what we have to do, or go where we have to go, we would all be non-starters.

The IMPORTANCE was that we had to go to California to tackle the patterns in combination and to receive for The Process the healing power.

Well, the evidence, although it's early days yet, strongly suggests that we have done both.

The necessity for tackling the patterns becomes clear when we see that the healing power, the magic, the electricity, lies with the out-of-the-mind patterns; with Christ and with Satan, with the Christian and with the Satanist.

But the Sons are the Sons of the Fathers, and without the backing and support of the Fathers, can do little or nothing to express Their power constructively. While there is any conflict between the Sons and the Fathers the power is limited.

And conflict has been there, down through time. The average Christian sees Jehovah and the Jehovians as ogres - ruthless, domineering and barbaric; something against which the world must be protected. He feels much more at home with Lucifer and the Luciferians, with whose image of sweetness and light he can identify.

The average Jehovian sees Christ and the Christians as weak-kneed milk-sops, being victims, protecting victims, accepting and turning the other cheek when they should be putting the boot in. He much prefers Satan and the Satanists who are both able and willing to meet and match his aggression rather than making him guilty of it.

The average Luciferian sees Satan and the Satanists as beyond the pale, lacking in ideals, dishonest, low level and cunning; something with which he would prefer not to associate. He chooses to associate much more with Christ and the Christians, who won't challenge his image or bring out what's behind it.

The average Satanist has difficulty comprehending Lucifer and the Luciferians. There's so little there with which he can identify, and so much with which he can't. He usually feels more at home with Jehovah and the Jehovians, whom he CAN understand and with whom he CAN identify, and who allow him to be much more himself.

Those are just some of the most obvious examples of conflicts between the Fathers and the Sons; the conflicts that restrict the God power, as it manifests in the world.

And as above so below. The more we ourselves are in conflict, either within or with one another, the more introverted we are into our own personal problems or relationships, the less powerful or magnetic or expansive we are in our outward effects.

So we started with the patterns, and midway, when we saw that progress was being made, we took a look at some healers, both live and on film.

The most outstanding by far is Kathryn Kuhlman; known in the U.S. as "the greatest healer since Christ." Her pattern is Luciferian Satanic, and the keynote of her 'miracle services', held in packed auditoriums all over the country, is DRAMA. Laughing, crying, dancing, singing, wailing, moaning, preaching - and healing. People are healed wherever they happen to be sitting or standing or lying in that auditorium.

Her performance is stupendous; apparently spontaneous, but in fact highly - and brilliantly - calculated over twenty odd years of trial and error and hard hard work of finding out what is the best method for HER to channel the power that comes through her.

She is magnetic and hypnotic, and looks quite off her head a good deal of the time!

And her effects?

The blind see, the deaf hear and the lame walk. She channels a power that heals goiters, cures cancers and can bring the dying back to life.

A spectacular Satanic performance, backed to the hilt by Lucifer, and showing us something of what is possible when these two work in unison.

The only other healer of equal magnitude to Kathryn Kuhlman seems to be Harry Edwards, the Englishman, who is known in Britain as - yes - "the greatest healer since Christ."

But although the magnitude of the power that comes through them both is equal, the EXPRESSION of that power puts them at opposite ends of the Universe.

Harry Edwards's pattern is Jehovian Christian. So that what he expresses as a healer is the Christ power, again backed up by Jehovah, and creating effects that leave people gasping in wonderment.

A few of us watched him several years ago in a standing-room-only session at the enormous Albert Hall in London England.

His keynote is serenity; nothing explosive or exhibitionistic about his performance. He's an irrmensely dignified man, a quiet powerful presence that somehow manages to encompass a vast auditorium like the Albert Hall.

Although he talks very quietly, he projects strength and intensity. He has a compassion that makes people feel very safe in his presence.

And of course he's magnetic, and rivets everyone's attention on him. You could hear a pin drop in that hall. It felt sometimes as though the entire assembly was collectively holding its breath, waiting for his next miracle.

Again his technique is different from Kuhlman's. People are brought to him individually. If they can make it up to platform under their own steam, fine. If they're too crippled or too sick or too weak, they are brought to him, and he heals them one by one by one.

So, two of the greatest healers in the world today, spanning the universe of healing from end to end. So very different, channelling power from two such different sources, and yet producing exactly the same effects; making sick suffering people whole again, and not simply by healing their bodies, because much more than that seems to happen. The spirit and the soul are also touched, so that the being begins to know GOD again.

The Kuhlmans and the Edwards's are in the world at this time to show anybody who cares to know it, that GOD is not dead. And they're here to show US something of what is possible when the patterns work together, in cooperation, instead of striving against one another in conflict.

They're here to show us the level of healing that we must first of all strive towards, and then go beyond. Because neither Harry Edwards nor Kathryn Kuhlman is given the capacity to heal everyone who comes to them to be healed. They can only do what they are given the magic to do at any point in time. But the prophecies for The Process indicate that one day we will go beyond this limitation placed on them.

But remember, we shall only be given as much power as we can take responsibility for at any given moment. And responsibility in those terms means good intentions, positive intentions towards everything - as opposed to negative intentions towards anything.

It means being in control of negativity as opposed to in any way being controlled BY negativity, in thoughts, attitudes, feelings, ideas, ideals and decisions.

But that very fine state of affairs being a little way in the future, let us begin with where we are now, and with what we've been given now.

To start with, The Process is not about to book auditoriums in all major cities, and announce to the world that PROCESSEANS are the greatest healers since Christ. Nor will we in any way leave ourselves open to failure by telling people that we're going to heal them.

Instead, let's simply do more precisely what we've been doing all along, but using with precision the added power we've been given.

We all know that Processeans are healers. So many people are being healed by The Process all the time. But it all just 'sort of happens'. NOW, let us direct it.

The healing POWER is nothing more nor less than AN ELECTRICAL FORCE. It can work at any distance. It can work very immediately by the laying on of hands. It can work simply by being within the sick person's electrical force field. It can work on someone in the next room, three blocks away, thirty miles away, or with people on the other side of the world.

Physically, this electrical energy is no different from the power generated by a small battery or a generator or a massive condensor or a thunderstorm. But its source, and the mysterious way in which it manifests, is beyond the understanding of any scientist.

It's the same power as the power of prayer, which goes out on its own astral wavelength from the healer, who is 'plugged in' to the source, and is received by the sick person. At that point the healing, whether of mind, body or soul, can begin. Sometimes it's instantaneous - when the power 'hits' the person and produces extreme reactions like keeling over, getting very hot and shaking like a leaf, or wanting to jump up and down and sing and dance.

Guess who's power THAT is in action!

The usual reactions to instant healing with the CHRIST power are much softer, with gentle weeping, a faraway look in the eye, arms upraised to heaven praising the Lord and an instant religious mission to convert the world!

But often healing BEGINS with the first contact, whether by laying on of hands, by prayer, or by any of the techniques between these two extremes. The power, instead of 'hitting', SEEPS through to the being, and begins its healing work, taking days or weeks or even months, depending on the speed of the seepage, to complete it. But, with the initial contact, the healing has BEGUN.

Now all of us will have our own built in variations on the healing theme. Some of us will work best by touching, others by not touching, some by being in the immediate aura of the person, some not. Some will work best in large auditoriums, some in small intimate groups, some individually.

Our own instincts will guide us towards what are the most effective techniques for us, as with time and progress we become more aware of ourselves as channels for the power.

But whichever method is most effective for each of us individually, all of us can begin with healing prayer. And start all healing or healing sessions, whether of an individual, a series of individuals, or of a group, or a series of groups, by 'plugging in' to the source.

This means saying either silently or aloud, depending on the appropriateness of the circumstances: "Jehovah, Lucifer, Satan, Christ, in Your Names and by Your Grace, let the burdens of sickness and negativity be lifted from X (name the person or creature or group), and let the blessings of good health and positivity be his (hers or theirs)."

Learn this invocation to the Gods, so that you can repeat it unthinkingly. Don't use it aloud publicly with non-Processeans. Keep it as a purely Process link with our sources.

And use it at any time and in any situation. The Gods are always there for us whenever we need Them, as we are always there for Them whenever They need us.

Also remember, don't wait until people are falling down sick before healing them. Misery, depression, negativity and fear are sicknesses just as surely as diabetes, polio, epilepsy or cancer. And send out a constant stream of thanks and validation for Their response to our prayers, as well as specific expressions of appreciation when particular healings take place.

It's not necessary that the people we heal should know consciously where the healing is coming from. They WILL know on the level that is important; the level that knows GOD, and in which faith resides. And everyone has faith and knows GOD on SOME level, regardless of what he may profess outwardly.

So begin Healing, consciously and methodically. I know that some of you HAVE been healing in those terms just lately, sensing the arrival of this message - and just to show how good you pick-up is! (We can't keep much from you, can we?) And have you noticed how POWERFUL even your positivities have been lately?

For those of you with a strong instinct to lay on hands, do so. But, unless you are very confident that the time is right and that you're being guided, don't get across: "I am healing you" or even "They are healing you through me". Instead, invoke the Gods silently, touch the person and say: "You will get well". If they want to know how you know this, simply say something like, "I feel it strongly. I just know it." or "The knowledge has been given to me." Always say these things with quiet conviction, looking directly into the person's eyes, which will strengthen the electrical force and the positive suggestion you are putting into the being.

And something else, always validate the medical profession in all its various branches. Validate ALL healers and types of healing and efforts to heal. For unless we do, our own healing will be invalidated and invalid.

On the other hand, never accept the prognosis that someone's disease is terminal or incurable or that he is 'beyond hope'. These are medical labels, and many branches of the medical profession depend solely on pills, drugs, potions, lotions and surgery. That is a limitation.

Channelling the healing power direct, we are subject to no such limitation. With medicine certain things are possible. 'With GOD all things are possible'.

So begin to heal in the Names of the Gods. And remember, as you heal so shall you be healed.

So be it.






Brethren, As it is,

1. 1 One: Each of us has a particular 'area' in which he feels responsible for everything which happens, both success and failure, positive and negative, not only to him but to everyone else as well. Each of us feels that HE has complete choice and control in his area.

2 Two: At the same time each of us is one hundred percent compulsive in this area, and therefore also feels that he has NO choice and NO control in it whatever. A characteristic Process paradox!

3 Three: Because we are still on the negative side of the Game and living in a death-oriented world, there is a predominance of failure in all our areas.

4 Four: Because we feel completely responsible for all our failure in our areas, and at the same time helpless to do anything about it, which is how the paradox manifests, each of us is a complete victim in his own area.

5 Five: Because we are so heavily compulsive, feel so responsible and at the same time so helpless, in our areas, we blame, demand, justify, defend ourselves, reject everything told to us, are blind, stupid and illogical, and feel paranoid, whenever the subject of our personal area, or anything concerning it, arises. We may, like good children, sometimes do all of these quite silently and unobtrusively, but we do them nevertheless. They are instinctive.

6 Six: Because of our intensely irresponsible and victimish attitudes in our areas; we make not only ourselves but everyone else suffer through them. We inflict our helplessness on those around us - whoever is vulnerable to it, and that means all of us to some extent as long as we continue to be victimish in our own areas.

7 Seven: Individual areas cover a wide territory. They can be abstract concepts, such as Blame, Contact, Failure, Love, or more tangible elements such as Money, Health, Sex, Food, Children. And each has both a positive and negative aspect. Failure for example is really the area of Success and Failure, and Money is really the area of Wealth and Poverty or perhaps Solvency and Insolvency!

8 Eight: The extent of our victimishness and paranoia in our own ares is chronic. Basically, unconsciously - though sometimes the awareness of it creeps into the outer consciousness - we feel completely responsible in our areas. At the same time we see and feel a predominance of failure. We strive desperately for success, but we are on the negative side of the Game, so the counter-intention in favor of failure is stronger. So failure piles up despite all our efforts. Result; a sense of complete helplessness.

9 Consequently we are unwilling to acknowledge the responsibility we feel. We either try to justify the negative aspect of our areas out of existence, and when that is not possible even as an illusion and the failure is inescapable, we blame it on someone or something else - very often, as the desperation grows, EVERYone and EVERYthing else. Paranoia. We feel that everyone is out to get us in our personal areas; circumstances are against us, fate is hostile to us. We feel helpless. We have done everything possible. It's THEIR fault. And any criticisms, suggestions, help, even discussion of our areas, whether directed to us or not, comes across as a personal invalidation.

10 Nine: The effect on those around us is equally chronic. We draw them into our network of paranoid and victimish agreements. They BELIEVE us. They BELIEVE that we are helpless and ill- treated, and that really it's all THEIR fault. THEY feel guilty about OUR sense of failure in OUR areas! They feel equally guilty for their own successin those areas. THEY begin to feel personally responsible for OUR own sense of failure. (This is not an awareness of communal responsibility; nothing so high level; it is a distortion of individual responsibility based on compulsive identification). They feel unable to talk to us about it; thry feel sorry for us; they help us to justify and blame, and are afraid of hurting our feelings. Or else they shy away from their sense of responsibility, which is no less real to them for being based on identification, and start piling blame on OUR heads.

11 Ten: The end result is that all of us are either justifying one another and thereby helping one another to avoid the responsibil- ities which we feel in our particular areas, or blaming one another and thereby forcing us to resist those responsibilities. (When we blame someone; if he is vulnerable, then his automatic reaction is to resist whatever it is we are trying to push at him with a force equal and opposite to the force of our blame). Either way we perpetuate the compulsive failure pattern and the predominance of the negative sides of all our areas.

12 Eleven: Although, because of our sense of helplessness, we deny either the failure or responsibility for the failure in our areas, we are still very much aware, usually unconsciously, of both the extent of our basic sense of choice and control and the extent to which we currently use it to maintain failure and the negative side. Therefore, to offset the guilt we feel for this activity, we instinctively demand both acknowledgement of AND credit for all the successes in our areas, all the manifestations of the positive side. We are usually quite unconscious of this as well, but it manifests in resentment or similar reactions when someone else is successful or receives credit for success in our areas.

13 Twelve: We are particularly subject to negativity, failure and a sense of failure in our own areas, because in our terms it is we who have sent the predominance of negativity out - and therefore, by the Universal Law, we must receive it back. This means that our projections of failure in our own areas are so strong that even when success manifests outside ourselves we are unlikely to be associated with it, far less receive any credit for it. It is much more likely to be regarded as happening IN SPITE of us, particularly if those around us have latched onto the general pattern of our effects in the area. So ironically we tend to get all the blame when things go wrong in our areas and none of the credit when things go right! An effect which, needless to say, we bring about quite deliberately upon ourselves! So our sense of failure in our areas simply continues to increase, even on success!

14 Thirteen: Our areas are areas of maximum compulsion, because they contain a sense of complete choice, control and respons- ibility on one side of the conflict, opposed by an equally extreme sense of complete helplessness, choicelessness and non-responsibility on the other side.

2. 1 Fourteen: On the surface of each area of maximum compulsion, is the 'key' to the area.

2 Fifteen: The key is no less compulsive than the entire area; but it is vastly less basic and less far-reaching. Whereas the area is a huge concept, embracing a great deal of territory, and either abstract and therefore intangible, like Blame, or large enough in scope to be way outside our conscious control, like Money, the key on the other hand is immediate, simple, tangible, and apparently controllable. It is a straightforward action or non-action over which, with a certain amount of will power, we seem to have conscious and immediate control.

3 Sixteen: The key need not have, on the surface, a direct and obvious relationship to the area. It does relate very precisely, but it may be necessary to provide some links in order to appreciate the relationship. For example, the area could be Health and the key "smoking". The link is the fact that cigarettes are now a universal symbol of ill health (the negative aspect of the area) or a danger to good health, therefore they represent failure in the area. (In this example you can also see the vast difference in scope and tangibility between the area and the key.) Some relationships between areas and keys may be even more subtle than this.

4 Seventeen: The key is something we feel we should stop doing rather than start doing, and it is something which in some way is the key representative of failure in the area. For example an area of Blame and a key of 'loss of temper'. Loss of temper is the key surface representative of failure in the area of Blame, (which is blame itself, no blame or freedom from blame or some similar concept, being success in the area). Loss of temper is the outward manifestation which - to the person concerned - most clearly and intensely stands for blame, signifies blame and most important, causes and propagates blame. Cigarette smoking, in the same way, is the outward manifestation which stands for, signifies, causes and propagates ill health.

5 Eighteen: The key is the tip of the iceberg which repreents the whole area. The whole iceberg is (say) 'blame and no blame' , the key is 'loss of temper and no loss of temper'. One is basic, the other is immediate, but both are part of the same solid mass of ice. Both are equally compulsive.

6 Nineteen: As long as we do not fully accept the compulsiveness of the key we shall NOT be able to stop doing it. The nature of a compulsion is that IT controls US, from below, we do not control it from above. And the only way to eliminate a compulsion is to validate it, which means a complete acceptance and acknow- ledgement of its nature and the extent of its power. Therefore as long as we feel we can beat it by resisting it, that WE can control IT, then it will continue in existence and therefore continue to control us.

7 Twenty: Enactment of the key gives us - or seems to us to give us failure in our particular area. Loss of temper, if that is our key, fixes us in a downward spiral of blame and therefore gives us failure in the area of Blame. Cigarette smoking, if that is our key, makes us sick and therefore gives us failure in the area of Health. But it is NOT the action itself that gives us failure, it's the compulsion behind the action. We use the key to give us failure in the overall area. And if we lift the com- pulsion; a) we can enact or not enact the key at will, without either craving or resistance (we can smoke or not smoke, lose our temper or control it, with outwardly conscious choice), and b) if we do enact the key - from choice rather than compulsion - it does not give us failure or a sense of failure in our area. (Smoking does not make us sick, or losing our temper does not fix us in a pattern of blame.)

8 Twenty one: As long as the compulsion is there, we may have some limited success in holding the key at bay for a while, of shunning its temptations, but it will have its by hook or by crook in a shamingly short time! There comes a moment when no moral, ethical, survival, logical, expiational, rational; or any other consideration is able to prevent it. Our so called 'control' is nothing more than resistance, and the outcome is inevitable.

9 Twenty two: Also, as long as the compulsion is there, we may have some limited success in straining above the manifest- ation of failure which comes from enacting the key. (Medication for example might temporarily tackle a physical type of failure, like ill health; whilst justification might temporarily tackle a spiritual type of failure like a cycle of blame). But again that too will have its way. Resistance lasts just so long, and is successful up to a point. But we are just as subject to failure in our area through the enactment of the key, as we are to the enact- ment of the key itself.

10 As long as the compulsion is there, we cannot escape either the key or the failure or sense of failure which it gives us. And as long as we think we CAN escape one or another of them, the compulsion continues to be there.

11 Twenty three: The two predominant feelings in relation to the key, whilst the compulsion continues to be there, are a) helplessness (in being able to control it) and b) failure (as a result of not controlling it). These are the two essential ingredients of victimishness; a sense of helpless- ness and a sense of failure. A victim is a helpless failure - in his own terms and in his own view.

12 Twenty four: As long as our keys continue to be compulsive, our areas also continue to be compulsive. We continue to be victims in relation to our keys, and we continue to be victims in realtion to our areas.

13 Twenty five: The secret, as always, is acceptance. A complete recognition and acknowledgement, without protest, of the area, the key, and the full extent of the power of both of them over our outer consciousness. A beginning would be a recognition and acknowledgement of the fact that consciously we are unable to avoid either enacting the key or the failure or the sense of failure which such an enactment carries with it.

14 Twenty six: This leads to the other side of the coin - or paradox. Having seen the extent of our non-responsibility we can now begin to look at the extent of our responsibility. A complete recognition and acknowledgement, without protest, of the area, the key, and the full extent of our INNER consciousness's power over both of them.

15 Twenty seven: The extent of our outward powerlessness is the measure of our inward power. The body's weakness is the soul's strength, just as the body's strength is the soul's weakness.

16 Twenty eight: When we have accepted both our outer weakness, and our inner strength ( a much harder task than the reverse) we are ready for the burden of our areas of maximum compulsion to be lifted from us.

* * *

3. 1 Areas and Keys. The Luciferian equivalent of Compulsions Analysis. And one major difference is that compulsive areas and keys are something which we carry and enact for one another, not just for ourselves, and we are aware of this. For example, both you and I know that my progress in my area is as important to you as it is to me, and we also know that your progress in your area is as important to me as it is to you.

2 Attached to this letter are some notes on finding and investigating individual areas and keys. When you have read them you will be ready to begin on your own, together in groups, not in isolation. Use your feelings, your instincts, your attitudes, your reactions, your interests, your thoughts, and your responses, both positive and negative (mainly the latter! ) to indicate the directions of your own personal areas and keys. Under supervision, use your levels.

3 But the most important thing of all is: use one another. Express what you feel in your areas, what you want, what you don't want, what you like, what you don't like, what you believe, what you worry about, what you care about, what you hope for. Make contact. Talk and listen. You will find relief in the talking and fascination in the listening.

4 And when you find your keys, test them, test yourself with them. And talk about them as well.

5 Apart from everything else, both areas and keys - particularly keys - can be the source of endless hilarity. So enjoy yourselves. It's work because it's another step forward in the Game, but it usually feels more like play. Anyway, what's the difference?

So be it.

[Signature Robert De Grimston]



4. 1 One: Each of should find out as much as possible for HIMSELF around his area. We are dealing with very basic areas of responsibility here, therefore the more respon- sibility that can be taken by each individual for invest- igating his own area the better, and also the greater the likelihood of real ownership. For this reason, when it comes to areas and keys we are not being allowed to use subliminal contact. The signs point to each of us getting as much as possible around them on his own.

2 Two: Each of us MUST find his own key. This is the outward tangible manifestation, and therfore the point where personal ownership and responsibility are most essential.

3 Three: Both the area and the key, when found, are quite unmistakeably 'right', and fit the individual to his own and everyone else's satisfaction - a somewhat painful and sometimes embarassing satisfaction on his part!

4 Four: Areas cover a wide territory. Keys are simple and immediately tangible, in terms of individuals being apparently capable - on a physical level - of switching them on or off.

5 Five: Keys usually take the form of something we do to propogate the negative aspect of our areas, and seemingly must therefore stop doing in order to promote the positive aspect. It wont be something to stop feeling, that is too intangible; but it could be something to stop saying or expressing, that is at least apparently within the grasp of the outer consciousness. It could even be something to which we should stop giving credence, such as an attitude of blame in a particular area or a particular kind of justification.

6 Six: Our areas are recognisable by certain symptoms.

7 a) We feel guilty when failure manifests in our area, even if the failure is not directly connected with us.

8 b) We feel particularly defensive when our area is under discussion, especially but not exclusively when the discussion is in terms of failure.

9 c) We feel victimised in our areas; that people and circum- stances are against us.

10 d) We feel helpless and out of control when things go wrong in our area, and if anyone suggests that we could or should do something to put them right, we feel even more helpless, and victimised as well. ("There's nothing I can do about it." "I've tried everything.")

11 e) We blame, justify and protest in relation to our area more than any other.

12 f) Depending on how 'tough' we are, other people tend either to protect us in our area, going into agreement with our own self-protection, or to blame us, in agreement with our own sense of responsibility and self-blame. Either way THEY become victimised by our performance.

13 Seven: Our keys are also recognisable by certain symptoms.

14 a) The negative 'doing' side manifests as a distinct craving.

15 b) The positive 'not doing' side requires will-power to put into effect.

16 c) we have a strong need to justify the craving; and, partic- ularly when we ourselves or anyone else questions the validity of it, the justifications are trotted out to keep the encroaching sense of guilt at bay. "I like doing it, so it must be right." "It's good for me." "I can't help it." "It's logical." "I'm just channelling." "Nobody understands." "It's not time to stop doing it yet." (That's when the sense of INvalidity is getting particularly heavy and close!) "It's good for them." "I"m testing." "I'm picking it up from them." "They deserve it." "As it is . . ." "It would be wrong to suppress it." "I'd go mad if I didn't do it." Etc. Every one of these may be quite accurate and relevant, but it does not alter the fact that we are using them as justifications for our craving.

17 Eight: When you think you have found your key, test it. If you have little or no difficulty in not doing it, then it is not compulsive and therefore not your key. If doing it does not give you or lead you into a heavy sense of failure in your area, then it is not your key. If on the other hand considerable will-power is required to stop doing it, and eventually it 'gets' you anyway, and if the outcome of doing it is almost invariably a heavy sense of failure in your area, then it probably is your key. Don't feel embarassed because it's so small and appar- ently insignificant and yet appears to have complete power over you. Well, feel embarassed if you want to, but remember, that's the way it is. The tip of the iceberg may be very small and puny looking, but it's an inseparable part of something very large.

18 Nine: Another test for the key is if you start trying to come up with substitutes for it in order to sublimate the craving. By all means do so, but at the same time recognise another sign of its compulsiveness. It's desperately looking for a way around your resistance. For example: "Perhaps it's all right if I only lose my temper with myself and not with other people." And: "Perhaps if I smoke health cigarettes I'll be all right." It's amazing how even the most solid tangible and unequivocal activity can become completely indefinite when we are looking for ways around it! But it doesn't work, because if it IS an effective substitute i.e. it satisfies the craving, then it will produce the failure or sense of failure to the EXTENT that it satisfies the craving. And if it's not an effective substitute, you may avoid the failure temporarily but you will end up as frustrated as ever.

19 This is part of the nature of compulsion. It's not the activity which brings the failure or sense of failure. One person can smoke like a chimney and not get sick, whilst another cannot smoke at all without succumbing - with varying degrees of negative consequence between these two extremes. One person can feel rotten every time he gives way to loss of temper, collapsing straight into a blame spiral, whilst another can do it with scarcely any ill effects at all. (None of us is altogether free of the negative effects of any key or area, as we are all parts of one another, but we can be relatively free of those furthest in nature from our own.)

20 So it's not the activity itself which produces the ill effects, it's the compulsion which we carry BEHIND the activity. And that compulsion, by its very nature, gives us only two alternatives; frustration if we resist it, failure if we do not. If we fight the urge to do whatever it is, if our intention is to resist it, then the pressure of the deeper counter-intention nags at our outer consciousness from below and gives us frustration. If we submit to the urge, then the even deeper counter-counter-intention, from which the intention derives its existence, punishes our inner consciousness also from below and gives us failure or a sense of failure.

21 The craving for drugs is a perfect example of this pattern thrown into intense relief. Look at the extent of frustration which results from enacting an intention to drop the habit, and on the other side the extent of failure which results from sub- mitting to the power of the counter-intention to indulge it.

22 But although the search for substitutes solves nothing (drugs again are a good example, where if the substitute does no harm it gives no satisfaction either) it is nevertheless an inevitable pattern in relation to the key. It is part of the compulsion.





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 superÞcial and tangible events. The basic need to experience it may be fundamental, but the experience itself has an immediate superÞcial 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.


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 fortiÞed 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 superÞcial 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 conÞnes 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 Þnds no true satisfaction, moves on to other conquests and still Þnds no sense of fulÞlment, succeeds and succeeds and succeeds, and remains dissatisÞed, frustrated, and unfulÞlled, 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 deÞnition, 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 deÞciency. 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 fulÞl 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 Þnd 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 Þll 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 sufÞcient 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 Þll 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, fulÞlling 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 Þlled 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 Þll 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 Þnd 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 Þnd no desire in ourselves for any kind of movement, activity, involvement or responsibility, how easily and inconspicuously we can replace that deÞciency 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 deÞnite 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 ÞlIed with the Spirit of Christ. He has made the depression itself a sub- stitute to Þll 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 beneÞcial 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 beneÞcial. 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 Þrm 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, Þghting 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 Þxing 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 JustiÞable, 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}






Brethren, As it is,

1. 1 Bearing in mind everything we already know of the New Game - its principles, its gifts and its requirements - the ideals towards which we aim when bringing up Processean children, are: a) that they have the maximum opportunity and encouragement to develop their own personal individual GOD-given qualities and talents, b) that they discover, bring out, establish and come to terms with their own moral, intellectual and emotional values and realities, and c) that they adjust themselves and their realities to the objective and unchangeable Laws of the Universe, and thereby to the need for a precise structure of practical requirements.

2 In order to achieve a) and b) completely, we must avoid imposing social or moral agreements, and at the same time give children a wide experience in which to make their owm social and moral decisions. In order to achieve c) completely, we must ensure that the children's experience of the structure is as precise and unequivocal as possible, and we must draw their attention to and explain the unchangeable Laws as and when they manifest.

3 That describes briefly the ideal relationship between us and our children from OUR standpoint, because that is OUR choice. What they will choose to become, the relationships which THEY will form, the ideals which THEY will set for THEMSELVES, are NOT our choice, but theirs. If we try to MAKE them ours, we shall destroy our own purpose. Ideals a) and b), which are concerned with bringing out a child's individuality, will never even begin to materialise; and ideal c) which is concerned with helping a child to adjust to objective laws and necessities, will deteriorate into the kind of agonised conflict which is almost invariably brought about by the compulsive disciplinarian; a vicious circle of blame and demand.

2. 1 But before you despair of ever achieving even one of these three ultra ambitious ideals, remember this. If we demand of ourselves the attainment of our ideals; if we demand the perfect environment and circumstances for realising them; if we demand that our attitudes, instincts and actions with regard to our children are precisely and unerringly geared to their requirements; then again we have defeated our own purpose. The ideals are themselves moral and social values. If we surround OURSELVES with rigid pressures and compulsions and inhibitions in these areas, we cannot help but surround our children with the same.

2 We ourselves are probably the most vital aspect of our children's environment. We are their most immediate examples of adulthood - the stage of development which they are learning to reach. We cannot possibly create an atmosphere of social and moral freedom, in which our children can develop their own social and moral realities, if we are currentiy laying rigid social and moral demands and inhibitions upon ourselves.

3 Ideals are fine as long as we simply desire them and aim towards them with a strong and urgent intention. But when we begin to demand them, and blame ourselves and others because we do not at once attain them, then they become a source of evil.

4 "For every situation, AIM for what seems to be the highest point of attainment within it, but DEMAND no more than it gives. That is the basis of acceptance. The future has unlimited potential, but the present is as it is, nothing more and nothing less, and as it is, is as it is meant to be.

5 "For yourself, AIM for what seems to be the greatest fulfilment of your capabilities, but DEMAND of yourself no more than you give. That is the secret of no sense of failure. Again the future has unlimited potential for you, but the present level and extent of your giving and your receiving is as it is, and therefore as it is meant to be." (BI 9 THE GARDEN)

3. 1 Also do not interpret the first two ideals; those involving freedom from moral and social imposition; as precluding the power of influence. That could drive you into a suppression of all your own feelings, attitudes, reactions and responses.

2 The ideals of moral and social freedom are quite the reverse of a denial of influences. They require - ideally - a wealth of influences; but valid influences, ie. real rather than contrived or manufactured. And the most real and the most valid and ultimately the most powerful influence of all, is example.

3 Influences are natural, essential and inevitable. They are a major part of a child's means of selection. And the example of those who are closest to the child, is the most powerful influence of all, either for good or bad, either to guide the child towards fulfilment and satisfaction or to lead him towards frustration and despair.

4 Therefore, again it becomes clear that we shall be far closer to our ideal if we feel free and uninhibited around our children, than if we are tense and cautious, imposing on ourselves tortuous emotional and moral standards, which keep us in a constant state of fear of maklng a wrong move and guilt for having just made a wrong move. Because whichever we are, that is how our children will probably develop.

4. 1 So the first vital point in bringing up Processean children, is that there are no 'rules'; no 'musts' or 'must nots', no 'shoulds' or 'should nots'; no 'shalts' or 'shalt nots'; no demands. There are ideals towards which to aim, but there is no negative pressure on reallsing those ideals.

2 There is cause and effect; the immutable laws to which we help our children to adjust fhemselves. But these are conditional 'musts' and 'must nots'. For such and such to be achieved, so and so MUST be done. In order to receive love we MUST give love. In order to be free of guilt we MUST be free of blame. But there is no 'must' about receiving love, and there is no 'must' about being free of guilt. They are ideals which we desire and towards which we aim. But they do not have to be demands which we make on ourselves.

3 So although in order to attain our ideals in relation to our children, there are indeed certain things which we must and must not do, there need be no COMPULSION to attain the ideals, no demand to attain them and no blame for not attaining them, only a desire and a strong intention; therefore the 'musts' and 'must nots' cease to apply.

4 There is a right way and a wrong way for achieving certain ends; i.e. an effective way which achieves the ends and satisfies, and an ineffective way which does not. But there is no absolute right and wrong way. The nearest thing to an absolute wrong way is worrying that you may be taking it! But even that is only conditionally 'wrong'. I.e, it's the wrong way to achieve control or peace of mind. But no one is compelled to achieve either. If you want to torture yourself, it's very much the RIGHT way to go about it!

5. 1 But, assuming that we do desire the ideals, and that we want to work with everything to hand towards them, then there are guidelines. There are ways of producing the results we desire. And the first and the most important is: "Where possible, avoid being anxious about, afraid of, guilty for, regretful about, ashamed of, or blameful about, FAILING to produce the results you desire". And just to forestall any really determined self-torturers, there is a footnote to this guideline. If in spite of yourself - literally - you DO feel anxious about, afraid of, guilty for, regretful about, ashamed of, or blameful about failing to produce the results you desire, don't add to your burden by feeling anxious about, afraid of, guilty for, regretful about, ashamed of, or blameful about failing to follow the first guideline!

2 And remember, that although there are guidelines, which means there are ways and means of realising our ideals through practical application, the factor which wili ultimately determine the results of our efforts is not what we do but what we know. How close we come to attaining our ideals with regard to our children does not depend on the actions we take towards them or the circumstances we create for them or the environment we build around them, as much as on the scope of our own awareness and understanding, of contact, of the Laws of the Universe, of the principles of the New Game, and, above all, of THEM. Because it is that awareness and understanding which will determine the nature of our relationships with them.

3 If we do all we can to create atmospheres, circumstances and situations most calculated to realise our ideals, and at the same time accept without regret or remorse both our own failures to do this and the unavoidable current limitations which prevent us from doing it, then our ever-expanding awareness is free to reach without effort or frustration as close to the ideal as is possible at any given moment.

6. 1 We are basically no different from our children, which is why the ideal of "freedom, but within a precise structure of requirements" is as valid for us as it is for them. The superficial difference between us and them is that our remembered experience, our conscious knowledge and understanding of the Game, gives us the ability to use outward detachment and control to create a desired set of circumstances for the children and to establish a relationship with them as close to our ideal as possible. And we are in a position to use the guidelines to help us to do this.

2 But the guidelines themselves are not part of the structure of practical requirements. They are part of the freedom within that structure. They are not rules; and it is important that we feel free to ignore them if our instincts and our circumstances dictate it.

3 Rules make allowance for instincts and circumstances. Guidelines do not have to, because the allowance is implicit in the fact that they are guidelines only and therefore do not insist on precise and invariable adherence.

4 With guidelines, instincts and circumstances are the first criteria. (And by instincts I do not mean all emotional responses regardeless of their nature, but whatever feels right overall at any glven moment.) Where these have been given priority and there is still doubt, choice, alternatives, mystery or uncertainty, then the guidelines are there to indicate the best course of action. There is no value in resisting our instincts or struggling against our current circumstances, in order to follow the guidelines. If either is necessary, then the purpose of the guidelines is lost. We can use them by all means to help us create our circumstances or change them, and to direct and control our instincts as appropriate; but if we allow a CONFLICT to develop between the guidelines on one side and our instincts and circumstances on the other, if we attempt to force compliance with the guidelines against powerful and undeniable contrary pressures, then, we gain nothing except a great deal of wasted agony.

5 The system does not fail because "sometimes it's impossible to ... " or "sometimes it doesn't feel right..." or "sometimes you have to" Justiflcations are unnecessary. If it's impossible, assuming all available possibilities have been taken into account, then it's impossible. If it doesn't feel right in the partlcular circumstances, then it's NOT right in the particular circumstance. These are themselves guidelines; immediate personal signs and indications which take precedence over everything - bar the hard and fast rules. Accept them. Validate them. Give them the posltive status which belongs to them.

6 Guidelines are not: "Always ... " or "Never ... ". They are: "Where possible " or "Where possible, avoid ... ". And 'possible' does not mean torturing ourselves or the situation - or a child for that matter - in order to create the possibility. That negates the validity of the guidelines.

7 They are not there for us to cram ourselves and our children into at all costs. They are there, as their name implies, to guide us, to give us an overall optimum pattern to bear in mind, and to use as long as we are free to use it. Like our ideals, they are there for us not to grasp at deperately and fail to achieve, but to aim for and to reach towards.

8 We cannot even hope to raise our children on the basis of the minimum of demands, if we burden OURSELVES with the maximum of demands on how to do it.

9 But a warning: To swing to the other side and use the non-rigidity of guidelines to justify a lack of intention to follow them, is equally pointless. We can easily use the plea of unavoidable circumstances to justify incausativeness in tackling perfectly changeable or adaptable circumstances, or we can use the plea of contrary instincts to justify giving credence to all kinds of negative reactions, such as blame and demand. It does not work. It can only strike back at us. So to keep the balance, if after all that has been said about the non-compulsory nature of guidelines, we find ourselves still HAVING to justify not following them, if we find ourselves still having to PROTEST that it's not possible or it doesn't feel right, then we had better look to the level of our own conscious intention to control either our circumstances or our emotions.

10 But bearing that warning in mind, relax. Put your instincts and your inclinations first. Your expanding awareness will direct them validly and constructively. Your circumstances may well put some limitations on them. Change your circumstances as far as possible, within the law, to comply with your instincts and inclinations; and when that is not possible within the terms of relaxed equlibrium (in other words, without some tortuous manipulations), then accept the limitations as further pointers towards what is currently required. From that standpoint, again as far as possible, use the guidelines.

11 Aim at basically the same situation for yourself as you aim at for the children. Allow yourself the kind of freedom which you aim at allowing them.

12 Then, if in spite of yourself - literally, because the Universal Law never rests - you lose your temper with them, make demands on them, blame them, or give vent to any other negative attitudes around them (not quite ideal in terms of the guidelines!), accept that as another aspect of the Game. That does not mean you have to give credence to it, nor does it prevent you from investigating the significance of it, pleasant or unpleasant. But it does help you not to collapse into guilt, remorse, regret, anguish, and a sense of dismal failure,

13 Besides, (though you had 'better beware of justifying it for yourself in these terms), such an outburst of negativity from you is an essential part of the children's experience. It's part of the facts of life which they are to discover. It's part of reality, of things as they are, of people as they are, of Processeans as they are. As long as we have these attitudes and reactions, our children can only benefit from knowing about them, and that may quite often require a first-hand experience.

14 The first principle of the New Game is not positivity, but acceptance of negativity. Negativity will always be there in some form or another. (Life would be dull if it vanished altogether. Besides, how could we really appreciate positivity if there was never anything else?) So blocks, barriers, conflicts, misunderstandings, blame, resentment, demand and every other manifestation of evil will appear from time to time on both sides, the adults' and the children's.

15 Remember a prime and ancient Process adage, the validity of which is as undying as the Universal Law: "Communicate on the block". Even if it is only momentarily, before sweeping the negativity aside (as in BI 1), COMMUNICATE ON THE BLOCK. Express - and elicit a response to - your awareness and understanding of what is happening.

16 How you tackle it is up to you. Whether it takes seconds or hours will depend on your instincts in the situation. Whether it is agonising or painless depends upon the requirements. But tackle it, with contact, before it can be buried and provide fuel for another block.

7. l One of the most powerful guilt links between parents and children is established by the concept of sacrifice on the part of the parent in favour of the child. Many 'well intentioned' parents put themselves through a great deal of suffering of one kind or another in order to give their children the 'perfect' - or even the best possible - upbringing. Sacrifices may be material, mental, occupational, spiritual or emotional; the important common denominator is suffering - or at the very least, discomfort.

2 But children are highly sensitive. And generally the younger they are the M0RE sensitive. They know what their parents are feeling. And whether or not their outer consciousness understands it, they know on some level if their parents are deliberately suffering on theIr (the children's) account. (And some not so well intentioned parents go as far as making sure that they know it! )

3 Whichever is the case, the end result is usually guilt; the children, unless they are extremely detached, feel guilty for what the parents are suffering for them. They build up a 'debt' towards the parents, which they feel unable or possibly unwilling to repay. Certainly, both the debt and the guilt are their own choice. But that is no justification - nor any consolation for that matter - for being the instrument with which such a negative choice is made

4 Barriers are the almost inevitable result; barriers of resentment usually. It's by no means the only cause of the disease known as 'the generation gap', but it plays its part.

5 So this alone is an excellent reason for not torturing yourself in order to follow the ideals of the upbringing programme. Give by all means, but if you deprive yourself, or inhibit yourself, or reduce yourself, solely for the sake of your children, they will not thank you for it. On the contrary they are far more likely to alienate themselves from you.

6 This is no invalidation of the overall concept of self-sacrifice. But used as a policy by a parent in relation to a child, it can have disastrous consequences,

7 So don't make the mistake of thinking that by tying yourself in knots you can benefit your children. You cannot. They are unlikely to aprreciate it, and in addition they will almost certainly copy you. Whatever they feel towards you, they are more than likely to take their example from you. Either that or, if they react extremely negatively to the way you are, they may swing in the opposite direction and compulsively try to be as unlike you as possible! But unless you have that particular unfortunate effect, the likelihood is that they will follow your lead. Therefore if you torture yourself, they will probably do the same.

8 Relax, and they will relax. Feel free, and at the same time secure, within the framework of Processean requirements, and they will feel free and secure. Express what you feel openly, whenever it is appropriate to do so, and they will express what they feel openly. Be aware, and they will become aware. Know the nature of the Game, and they will learn the nature of the Game from you. Give, and they will give. Make contact, and they will make contact. Be positive, and they will be positive. Acknowledge and accept any negativity within yourself, and they will acknowledge and accept any negativity within themselves.

9 What more can you give them? That is upbringing.

8. 1 There are two basic factors which, on a human level, determine a human being's behaviour patterns; first what he is, and second what he experiences. Now purely from the responsibility angle, we know that what we are determines what we experience, but at the point of manifestation we can regard them as two separate elements. They are what people normally refer to as 'heredity' and 'environment'. The only difference is in the meaning of 'heredity'. Normally it applies to characteristics passed down from parent to child, but whether we see it as that or agreements carried over from one lifetime to the next is immaterial to the ultimate effect.

2 So for a child, there is what he is and there is what he experiences. And the results are his feelings, his attitudes, his agreements, his talents, his abilities, his limitations, his likes and dislikes, his aims and ambitions, and his behaviour patterns.

3 And the connection between the two is this. The way a child responds to what he experiences is determined by what he is.

4 The power of suggestion is less known and understood than it is exploited. We in the so-called 'free' world, talk a great deal about 'brainwashing', which simply means intensive suggestion therapy. We associate it mainly with corrupt and unscrupulous governments and political parties - which usually means those that are powerful and have a different ideological viewpoint from our own! (The terms corrupt and unscrupulous have an uncanny way of being applied very liberally - though sometimes only by implication, to conform with a civilised image - to those 'on the other side'!) Brainwashing is something very evil, whlch OTHER people do!

5 And yet the whole of our own system of mass media, with television way ahead of the field in terms of impact, is concerned almost entirely with intensive suggestion therapy - 'brainwashing'.

6 We are being 'sold' continually - and mostly subliminally - everything from drugs to democracy, from pills to political theories. And this is by no means only done through commercial advertising. Every word written and spoken to mass audiences, every photograph, every film, every cartoon drawing, every news item, every fictional story, every drama and every soap opera carries a message, projects an attltude, represents a particular scale of values, stands for a particular viewpoint, and presents us with a very specific evaluation of what is morally or socially right and wrong, good and bad, desirable and undesirable, essential and non-essential.

7 How susceptible each individual is to the suggestions embodied in these presentations, depends on what he is. They are part of his experience and his environment, and what effects they have on him are determined by his nature.

8 But in addition to this deliberate and contrived suggestion therapy, all human beings are 'brainwashed' by their environment from the day they are born. There are powerful subliminal suggestions contalned in everything that happens to them and around them. The mass media make a science of suggestion, but they by no means hold a monopoly. Every word spoken, every attitude projected, every emotion expressed, every decision made, every action taken, by those around us, contains suggestions. Even the physical nature of our environment; its elements, its activities and its changes; contains suggestions.

9 So from birth onwards, we are continually subjected to the power of suggestion from every quarter. Some of us are more susceptible than others. All of us are more susceptible to some suggestions than to other suggestions. That depends on what we are.

10 But the whole concept of influence and therefore suggestion may be anathema to you if your ideal is to bring up a chiId as free as possible from imposed values and moralities. It does not have to be. Suggestion and influence are not only inevitable, but essential - not necessarily as a calculated one directional policy, but as an overall aspect of a child's development. Where there is environment, there is suggestion; and it's from the complex battery of diverse and often conflicting influences which constitute his environment, that a child selects his own personal and individual values and attitudes, and thereby makes his decisions.

11 So do not make the mistake of trying to avoid suggestion. Do not think that the first two ideals - freedom to develop naturally and spontaneously - preclude it. But on the other hand, be aware of the power of suggestion. Understand it. Realise its inevitability and the essential part it plays in our lives, particularly when we are children.

12 And remember that actions taken and attitudes expressed are far more powerful suggestions than words spoken or ideas expressed. What happens in our environment; what we witness, what we experience, what people do around us and to us and for us, the way they behave, the way they relate to one another and to us, the effects created on us; these are the real influences, the lasting ones. What we are told, though important and effective - especially when we are told by someone who has a powerful effect on us in other ways - is secondary.

13 (For example, television is potentially a far far stronger influence than literature, because it is a more complete experience. It involves 'happenings' rather than mere records of 'happenings' and the reason why it is a good idea to avoid it as far as children are concerned is because it is SUCH a powerful contrived and one directional influence, that it can easily create a heavy unnatural bias, an imbalance of suggestion. It portrays the world, with highly convincing realism, as the world is decidedly not. And interwoven with its deceptive portrayals is a scale of human values geared with great accuracy and precision to this non existent world, and therefore itself equally deceptive. Fine as a very occasional influence, giving a child a chance to detect the flaws. But a daily dosage of such a potent artificial drug is scarcely the best way to encourage a natural and spontaneous selection.)

14 So when you consider the part suggestion plays in the education of children, bear in mind that - unless a child is subjected to large quantities of television - the influences most deeply and lastingly felt by him stem from the way those closest to him behave towards him and towards one another; his experiences, his observations, the nature of his social, moral, spiritual and material environment. The success or failure of our attempts to TEACH the child depends chiefly upon the nature of those influences.

15 A child may repeat what we say. But he is more likely to live by what we do and what we are. But if what we say adds to and clarifies and explains what we do and what we are, rather than conflicting with it or having nothing to do with it at all, then there is great value in saying it. It helps the child to establish, confirm, understand and apply more fully what he already knows instinctively and intuitively from experience.

9. 1 Children are not a race apart. They are basically no different from adults. The superficial difference is one of experience and current ability.

2 If we wish to help a child to remain inexperienced and of limited ability, then we treat him as one of a race apart. We give credence to a degree of helplessness in him far greater than he actually has. We underestimate his awareness, his intelligence, his sensitivity, and above all his level of responsibility. We regard him as virtually non-responsible - not irresponsible, which implies a definite sense of responsibility which is contravened or defied, but NON-responsible, having no sense Or awareness of responsibility. This is the chief lie which helps a child to retard his own development. His negative side - which is only too ready to find a way of shifting his burdens for him - seizes on the suggestion, and enacts it as completely as possible. The child becomes - apparently - even more helpless and out of control than he needs to be. This of course confirms and reinforces our attitude to and treatment of him; and so it goes on. We treat the child as though he is half helpless victim and half uncontrollable monster - which is what a zero responsibility level makes him - and in response the child BEHAVES as though he is half helpless victim and half uncontrollable monster (and many continue this behaviour - seeing no good reason to stop it - into adulthood). This tells us that our assessment of him is correct and thus the pattern is firmly established.

3 But children are neither helpless victims nor uncontrollable monsters. They are responsible and aware beings with a high level of control and adaptability. They are new to their current physical existence and environment, and therefore need help in finding their way around it. All of us are dependant upon one another, but they have a particular physical dependance due to their inexperience in operating their brand new bodies. Also they have a new language to learn and a whole new set of ideas and circumstances to which to adjust themselves. But all of this could be applied to an adult entering a new environment, beginning a new occupation, or convalesing from a crippling illness. And it does not make him any the less responsible - or any the less adult for that matter.

4 Children are responsible to precisely the same extent as adults are responsible. They cause and create their circumstances, they control their relationships, they determine what happens to them, just as adults do. Even before they have a properly operating outer consciousness, their inner consciousness is hard at work, absorbing, reacting, experiencing, evaluating and calculating. It is more rather than less sensitive than that of an adult, because of the very absence of an effective intellect to shield it.

5 But even that intellect emerges very fast if given the right encouragement. And if we attribute an adult capacity to that intellect, without actually demanding of it more than it can produce at any given time, its capacity will grow as fast as it can to meet the expectation.

6 Similarly, if we regard the body of a child as strong and durable and possessing a high survival capability, instead of assuming that it is innately weak and vulnerable, then it will grow in strength and stamina rather tHn holding itself back in order to maintain the image of frailty.

7 As long as you are not imposing DEMANDS on a child; blaming him, making him guilty and giving him a sense of failure, as a calculated policy - which is quite a 'normal' way of bringing up a child - it is quite safe to expect of him always, a little more than his current capability will allow. This encourages him to reach further and further upwards and outwards, and thereby keeps his development moving at optimum speed.

8 It's like we should be with ourselves. AIM as high as possible in relation to our ideals, but accept without blame, regret, justification or a sense of failure whatever outcome manifests. That keeps us as close as it's possible to be at any given moment to attaining our ideals.

9 So do not see children through the eyes of the 'normal' human agreement that they are a helpless and uncontrollable race apart. Credit them with the level of responsibility which is theirs and which is at least as high as your own. Treat them as you would treat an inexperienced adult. Be open with them. Do not try to protect them, either from the negativity of the world in general or from your own negativity. Acknowledge their awareness, their sensitivity, their immediately intuitive and growing intellectual intelligence, and their sense of responsibility. Do not put them either above you - requiring special sacrifices, special attention, special adulation, special consideration; they will reject it because they do not feel they deserve it - or beneath you - being less capable, less intelligent, less aware, less in control and less responsible; it's not true, but they will probably use it to retard their development.

10 And above all, credit them with their own GOD-given, GOD-inspired power of will and power of choice, within the terms of the Game. And at the same time recognise their ultimate choicelessness, together with your own. They are people, basically no different from yourself. Relate to them like people. Do not be afraid that you might step on them and crush them - you cannot - or that someone else might step on them and crush them - they cannot. Relax and feel free; free to succeed and free to fail, free to be 'right' and free to be 'wrong', free to make mistakes and free to undo the mistakes without ultimate loss, free to follow your urges, your instincts and your inclinations, free to be yourself as you are, without illusions or nightmares.

11 When you are with children, do not deceive yourself that you are a Juggernaut in a field of fragile daffodils. You’re far more likely to be a fragile daffodil in a field of Juggernauts.

So be it.

[ Signature Robert ]

6th Apri 1 1971 ROBERT DE GRIMSTON


10. 1 1. Where possible, avoid presenting any human being, living or dead, or his views, attitudes or actions, as either good as opposed to evil, evil as opposed to good, right as opposed to wrong, or wrong as opposed to right. And avoid 'good' and 'bad' labelling, or implying such labels, for characters in stories, whether fact or fiction.

2 2. Where possible, present human evil as the pains and discomforts, mental, spiritual and physical, which human beings experience; i.e. their burdens of negativity. And present human good as the joy and satisfaction which human beings experience; i.e. their blessings of positivity.

3 3. Where possible - and within reason - avoid giving any talent, quality, function, occupation, character trait, interest, ability, scale of values, attitude, opinion, reaction or motivation, moral precedence over any other. I.e. avoid passing moral judgement on these things. lnstead, evaluate on the practical and unequivocal basis of the Universal Law and everything which stems from that.

4 4. Where possible, avoid correcting a child, by stating or implying that he has failed or done wrong or performed badly. When he contravenes your instructions, or the rules, or the standard of conduct required of him, discipline him accordingly, so that he can learn the lesson of consequences, and adjust his behaviour by it. But where such practical requirements are not impaired, accept and acknowledge whatever is done or said. Respond by all means with your entire range of emotions. genuinely and sincerely, in order to help the child to differentiate his various effects on you and thereby learn more of the lesson of consequences, but avoid following a calculated policy of correction and contradiction, except by the method explained above when practical requirements, such as instructions and regulations, are involved. Such a policy of non correction should be followed in all simple learning situations. For example, when a child is learning to read, avoid saying: "No, that's wrong", when he reads or pronouces something incorrectly. Simply acknowledge him, teach him again the correct version, and ask him to read it again. Continue this until he has learned it properly.

5 5. Where possible, avoid instructing a child angrily or threateningly. If the consequences of disobedience and infringement of the rules art properly and consistently applied, this is not necessary. If it happens, you are in a fight with the child, and that is of no use either to him or to you. Apply the principles of Bl 1.

6 6. Where possible, within the structure of practical requirements, allow a child to choose his own activities and interests. Give him as wide a range of choice and opportunity as possible without exposing him to the indoctrination techniques of the mass media, and leave the decisions in this direction to him.

7 7. Where possible, allow a child to discover things for himself. Guide his attention, question, demonstrate, and give him any relevant factual Information which he cannot discover for himself, but avoid forcing information on him.

8 8. Where possible, avoid laylng the hlame for anything on anyone. This does not mean always concealing attitudes of blame, which could give the child an untrue image of yourself, but it does mean conveying no calculated judgement or policy involving blame.

9 9. Where possible, help a child to see the positive aspect of everything; not by conceallng any negative aspect, but by exposing it fully (the pain, the suffering, the unhappiness - i.e. the evil - involved) and showing what can be learned from it or how it can be used positively, and how it can be worked through to the other side. And at the same time avoid identifying any individual or group exclusively with the cause of either the positive or the negative aspect of the situation.

10 10. Where possible, draw out a child's attitudes, reactions, emotions, opinions, views and responses, both positive and negative, to any signlficant - or insignificant - situation or information, and help the child to learn or in some other way benefit from them.

11 11. Where possible, encourage children to share their attitudes, reactions, views, responses, etc., both negative and positive, with one another, and show them the value of understanding as opposed to condemning or despising one another's feelings.

12 12. Where possible, use a child's reactions and responses to help him to discover his particular interests and most suitable areas of activity, and thereby develop his talents and qualities.

13 13. Where possible, avoid preconceived ideas of how a child SHOULD or OUGHT to react to certain situations and information. Allow him his own spontaneous reaction, and then help hlm to become aware of and learn from It.

14 14. Where possible, avoid exposing children to mass media, until they are of an age to be objective about the values which they promote instead of being indoctrinated by them. Exceptions may be made in the case of high quality educational and documentary programmes on the television and objective factual and non evaluative reporting of news in any media. But in general keep children abreast of current affairs through telling them the news in the form of serial stories. This does not mean officially banning them from watching certain programmes on the television, but it means firm control. Then as they become more aware and understanding of the outside world, the activities of the mass media, their intentions and effects, can be explained to them; the prime one being to separate the whole world into the 'goodies' and the 'badies', where the goodies are all good and the badies are all bad and there is no reconciliation possible unless the badies change all their attitudes and values and come over onto the side of the goodies.

15 15. Where possible, present to children all experiences, situations, and factual information which could be of use to them in building up a complete and unslanted view of the Game. Make as many aspects of the Game available to them as possible, and allow them to react to them, evaluate them, relate to them, use them and if appropriate experience them.

16 16. Where possible, avoid trying to compel a child to remember something. Resistance of the deep and unconscious instinct to forget only intensifies that instinct. Allow a child to remember just what he needs to remember. The power of his memory will be in direct proportion to his sense of basic security, which indicates the way to foster good memory without having to lay any stress on its value or for that matter on the detrimental effects of forgetting. Avoid labelling remembering as 'good' and forgetting as 'bad', and avoid 'testing' memory, so that those who remember feel superior and those who forget feel a sense of failure. Children will discover the value of both remembering and forgetting according to requirements.

17 17. Where possible, avoid any doctrine of virtues or morally superior qualities. Give children as little opportunity as possible to be self righteous or superior with one another. Allow THEM to discover what makes them feel good and what makes them feel bad.

18 18. Where possible, allow your negative consequences and disciplines to guide a child towards the required standards of behaviour. Moralisations are at best ineffective and at worst an encouragement to rebellion. Within the structure of those standards, avoid preventing a child from following his instincts and inclinations. But at the same time help him to become aware of all consequences - primarily the Universal Law in action - both positive and negative.

19 19. Where possible, avoid justification of the required standards of behaviour and the penalties for stepping outside them. Only explain them to a child who asks for an explanation, having first asked him if he has an idea of the explanation himself. Even if he has not the ideal way of explaining is by questioning and thereby getting HIM to explain.

20 20. Where possible, tackle all situations from which things can be learned or discovered, including individual problems, on a group basis according to BI 2l. And encourage children in the practical application of BI 17.

21 21. Where possible, avoid the concept of punishment, which implies moral retribution, except when referring to compulsive patterns (self-punishment for example). Discipline is enforced on the basis of penalties, which are the automatic consequences of particular actions, introduced to maintain an overall standard of behaviour and operation. Punishment is for sin and is inflicted by ourselves on ourselves. It is not meted out to us by others.

22 22. Where possible, allow children to act out their own battles. Neither encourage nor discourage fighting, and don't stop it when it happens even when the odds SEEM to be unevenly weighted (as with marked age or size differences). And when appropriate, discuss the significances of such conflicts (both specific and in general) and help the children to understand them. Naturally, when fighting contravenes rules or requirements, such as good behaviour during formal activities or in public, then it is treated in the same way as any other 'performance'.

23 23. Where possible, HELP children to remain within the standards required of them, by creating an environment for them in which it is relatively easy to conform to those standards. (One does not, for example, put a bull in a china shop! However docile and well trained, it would have considerable difficulty in not doing any damage.) Otherwise the children are inhibited - not basically because it can all be brought out and tackled, but currently - and whoever is directly responsible for them is constantly 'on edge', wondering what is going to 'go wrong' next.

24 24. Where possible, as regards basic education (reading, writing and arithmetic), let children find their own pace and their own methods. Don't force learning on them. Don't give them dead-lines or standards to meet. Don't DEMAND of them. Give them opportunities to learn in the most natural and spontaneous way, discovering as much as possible for themselves.

25 25. Where possible, avoid 'protecting' children against negativity (both their own and other people's), criticism, 'unpleasant' experiences, the consequences of their actions, work, hardship, penalties and reprimands; in other words, 'reality'. (This obviously does not mean that you shouldn't save them from drowning or prevent them from jumping out of windows and the like. It's certainly possible to overdo physiral protection of children, but what we are concerned with here is moral and emotional protection.)

26 Children tend to feel as vulnerable as those around them consider them to be. If we regard them and treat them as fragile and vulnerable to reality, that is how they are most likely to feel; fragile and vulnerable. Whereas if we give credit and recognition to their basic strength and INvulnerability, then THAT is how they are most likely to feel; strong and INvulnerable.

27 Learn to differentiate between, on the one hand, love of a child, which means recognition of his qualities and abilities, and awareness of his needs and requirements, and on the other hand, unreal protection of a child, which means a reduction of his qualities and abilities, and unawareness of his needs and requirements.

28 26. Where possible, avoid e1couraging a child to 'disown' or reduce or invalidate or devalue or dismiss the world outside The Process. Allow him any attitudes he chooses to have, at the same time helping him to be aware of the significance of those attitudes. Avoid forcing him into either a positive or a negative assessment of the 'outside'; allow him to make his own assessment on the basis of everything he is learning of the nature of the Game, This will give him the maximum opportunity to live fully IN the world without having to become OF the world; which is the principle of detached involvement. (See BASICS OF PROCESS EDUCATION FOR CHILDREN, section 2.)

29 27. Where possible, avoid feeling bad about not INVARIABLY following these guidelines.


11. 1 1 Present the facts of both past and current history in the form of stories, read or recited, and then discuss them.

2 Include all the attitudes, biases, conflicts, emotions, ambitions, protests, loves, hates, and prejudices - accurately of course - but with equal sympathy for and understanding of ALL points of view. Take no sides; judge no one; criticise no one. Praise by all means, and give credit where it is due, but NOT at the expense of others;

3 However, despite your own policy of maintaining a balance and thereby IMPOSING no bias, encourage the children to react, to take sides where appropriate, to express attitudes, opinions, biases and prejudices, and help tnem to do this without feeling that any reaction is 'wrong' or immoral or unacceptable. Draw them out. Give them the freedom to enact every possible view- point. Only by feeling such freedom and experiencing it, will they eventually be able to rise above their prejudices, having discovered for themselves the basic invalidity of them, instead of being forced to suppress them on the grounds of an imposed morality.

4 If it feels appropriate, express your own personal emotional preferences, but as far as possible, avoid giving credence to their face value, particularly when negative attitudes are involved. (This of course applies only to differing human codes and values, such as political, racial, religious and social standpoints. Full credence may be given to your feelings about basic Process principles - although any negative attitudes, even in these areas, should still be carefully examined.) But if you give credence to the face value of your human preferences, you are likely to inhibit the expression of opposing realties in a compulsively cooperative child, whilst forcing their expression in a compulsively rebellious child! Neither effect is helpful.

12. 1 2 Present the structure of the human game from a detached viewpoint, not with condescension, or scorn or superiority, but with compassion and understanding. Present it to begin with in very elementary terms, explaining the concepts of survival, life, death, cooperation, conflict, love, hate, fear, aggression, success, failure, defensiveness, blame, justification, responsibility, and so on. Explain the positive and negative elements of the Game in terms of blessings and burdens. Explain the concepts of good and evil, right and wrong. Explain sexuality. Explain the concepts of family, property and possession, and how they relate to the various abstract elements above. And explain the immutable Laws which govern the Game; such as the Universal Law and all its subdivisions.

2 Relate your historical and current 'stories' to this structure. Answer questions like: "Why do those people hate these people?" in terms of the structure, without bias or blame or justification or condemnation. Explain people's unawareness of their fundamental unity, and other misconceptions and illusions which are necessary for the Game to operate.

3 Include Processeans as being part of the Game, with the blessing of a relatively detached viewpoint, but still subject to its pressures and influences, its conflicts and blindnesses, its agreements and illusions. Make this quite acceptable. Teach that only through experiencing all of these things can we come to have a complete awareness and understanding of humanity and the Game in which it is involved.

4 Explain the meaning and validity of the human game; much suffering and pain, but on the other side a sense of achievement and attainment.

5 Do not present the need to oppose, to fight, to struggle, as either 'right' or 'wrong', but as an essential and inevitable aspect of the Game.

6 Encourage the children to relate all of these things to their own feelings and attitudes. As far as the human game is concerned, the aim is to teach the children the equal validity of BOTH DETACHMENT AND INVOLVEMENT. Without detachment they cannot see. Without involvement they cannot feel. The ideal is that they should both PLAY the Game completely and KNOW the Game completely. One is not possible without the other. They cannot know it without playing it. And without knowing it, they cannot play it, they can only be subjugated by it in blindness and ignorance.

7 A great philosopher once said: "Passion without reason is blind. Reason without passion is dead". In other words; involvement without detachment is blind. Detachment without involvement is dead. And it works all through the spectrum of opposites. The female without the male is blind. The male without the female is dead. Instinct without intellect - blind. Intellect without instinct - dead. Jehovah wlthout Lucifer - blind. Lucifer without Jehovah - dead. Satan without Christ - blind. Christ without Satan - dead. Soul without body - blind. Body without soul - dead. The creative principle without the receptive principle is blind. The receptive principle without the creative principle is dead.

8 So the ideal is a balance; not a compromise, half way BETWEEN detachment and involvement, but a balance of COMPLETE detachment and at the same time COMPLETE involvement. Another harmonic of the ultimate paradox.

9 The explanations of the structure can gradually become deeper and more technical as time goes on and the children are ready to absorb them.

13. 1 3. When they know a little about the Game, in which they are directly involved, present them with the basic elements of the Game of the Gods.

2 Through Rituals and Ceremonies they will have discovered the names of the Gods, felt Their presences, and learned to worship Them as the overall controllers of their lives. Now begin to fill in the details; to explain Their various natures and Their relationships with one another; to explain Their different parts in the human game, Their effects and influences and the purpose of Their work. Explain how every aspect and element in the human game derives from one of Them. Explain how They have given human beings choice within the limits of a fundamental choicelessness.

3 The scope of this part of the children's education is limitless. It is the Game on the highest levels. It involves the end of the world, the life/death cycle, reincarnation, the creation of man, the fall of man. It involves the Separation and the Unity. And it involves the Ultimate Unity which is the Totality of GOD.

14. 1 These first three sections of a child's Process education, can begin as early as the child is capable of understanding and absorbing the initial simple concepts. And they can go on being learned in increasing depth and detail, indefinitely. Section 1. is geared to involvement; the expression of feelings and attitudes in relation to experiences and events. Section 2. is geared to intensifying the involvement, but at the same time leads to the beginning of detachment. Section 3. is wholely geared to detachment.

2 Once a beginning has been made, the three sections can be interwoven, the three levels of action can be examined simultaneously and related to one another. 1. the outwards manifestations; 2. the human significances; and 3. the God significances.


15 1 A Section 1. can include any event, however apparently insigniflcant, as long as it is considered to be of interest and a useful aid to learning. Even internal Process events can be lncluded, if investigation of them in terms of sections 2. and/or 3. would be valuable. Almost any story can be a lesson in Process terms, because it is bound to involve actlons, motivations, attitudes, relationships, blessings or burdens, God manifestations, significances, or signs.

2 B. Get the children to act out some of the stories told; each playing a character or group, and identifying with it for the enactment. But as far as possible, avoid any tendency towards unquestioned labelling of 'goodies' and 'baddies'. If it feels approprIate, you can get the children to write playlets, illustrating the stories and bringing out the significances, and then to act and discuss them.

3 C. Get the children to describe and discuss their relationships with one another; telling their own stories and then investlgating together all the various actions, attitudes, motivations, God patterns and other signifcances. Get them to express and discuss their relationships with the Gods, humanity, The Process, adult Processeans, their Chapter, etc. in the same way.

4 D. Remember there are no taboos on what a child can be told or can witness or can experience, as long as his experience is a balanced one, with no undue predominance given to anyone viewpoint. A child's acceptance level is generally a great deal higher than an adult's. It is not what a child sees or hears or experiences whlch heips him towards delinquency, it is his negative attitudes to what he sees and hears and experiences, and those attitudes are strongly dependent upon the attitudes of those around him. Events and experiences can only warp a child's mind if he chooses that they should. Now his choice depends first of all on the agreements which he has brought with him from past incarnations and identities, but he can also be powerfully influenced bv the values and moralities of those closest to him. His own agreements may either be contradlcted or solidified, but one way or other they are almost bound to be affected. For example, a child is far more likely to suffer from the sight of violence and brutality if his parents have an agreement that he will suffer from the sight of violence and brutality. Children are amazingly selective, but if we try to force a particular selection upon them, either they compulsively resist it or they compulsively go along with it; whichever way they choose is scarcely likely to constitute a valid or detached decision.

5 A predominantly violent and uncivilized home is as likely to produce a paragon of compulsive virtue as it is to produce a violent and uncivilised individual. Equally a predominantly virtuous and suppressed home is as likely to produce a violent fanatic as it is to produce a virtuous and suppressed citizen. None of these categories is ideal. All of them show a heavy compulsive bias one way or another, largely due to the unbalanced nature of the home environment.

6 E. A study of all Process non-religious information, including the Logics and the appropriate BI's, should form the basis of Section 2., whilst Section 3. is based on a study of all Process religious information.

7 F. As early as a Processean child is able to understand, explain to him the difference between The Process and the outside world, giving to neither precedence or superiority over the other in the overall structure of the Game. Your own self-evident preference need not be concealed nor denied. But equally it does not have to be either protested in an attempt to persuade the child to agree with it, nor devalued in order to avoid influencing the child.

8 When explaining the nature of 'the outside', include the practical survival reasons for Processeans' conformity with certain outside rules and customs, despite the fact that they are NOT necessarily part of the structure of practical requirements within The Process. For example, there may be no restrictions on expressing emotions and attitudes, both positive and negative, openly within a purely Process environment, but there ARE restrictions on such expression in an outside environment.

9 G. Read the Bible to a child from as early an age as he can understand it. But remember, there are parts of the Bible that for biased reporting outdo television! Avoid those parts. Avoid the stark evaluation of 'goodies' and 'baddies', which the Bible sometimes presents. This does not mean excluding the concepts of sin, or evil, or disobedience of God, or retribution (Universal Law), or destruction, or any of the negativity which the Bible describes and analyses so eloquently. It means avoiding the separation of people into those who are basically good and those who are basically evil. When the child is capable of an objective view of this particular reality, then he may read or have read to him the parts of the Bible which express it.

The following section was typed out manually on a typewriter. I have no idea what the source was on it. If someone can confirm or deny its authenticity, to insure an accurate record, that would be good. Until that time, I include it here as I found it.

We ourselves are probably the most vital aspect of our childrens’ environment. We are their most immediate examples of adulthood -- the stage of development which they are learning to reach.

How close we come to attaining our ideals with regard to our children does not depend on the actions we take towards them or the circumstances we create for them or the environment we build around tbem, as much as the scope of our own awareness and understanding of them. Because it is that awareness and understanding which will determine the nature of our relationship with them.

We cannot even hope to raise our children on the basis of the minimum of demands, if we burden OURSELVES with the maximum of demands on how to do it.

One of the most powerful guilt links between parents and children is established by the concept of sacrifice on the part of the parent in favour of the child. Many "Well-intentioned" parents put themselves thru a great deal suffering of one kind or another in order to give their children the "perfect" -- or even the best possible -- upbringing. The end result is usualy guilt; the children, unless they are extremely detached, feel guilty for what the parents are sacrificing for them. They build up a "debt" toward the parents, which they feel unable or unwilling to pay.

Remember that actions taken and attitudes expressed are far more powerful suggestions than words spoken or ideas expressed.

A child may repeat what we say. But he is more likely to live by what we do and what we are.

Children are neither helpless victims nor uncontrollable monsters. They are responsible and aware beings with a bigh level of control and adaptability.

As long as you are not imposing demands on a child; blaming him, making guilty and giving him a sense of failure; it is quite safe to expect of him always a little more than his current capability will allow. This encourages him to reach further and further upwards and outwards, and thereby keeps his development moving at optimum speed.

It's like we should be with ourselves. Aim as high as possible in relation to our ideals, but accept without blame, regret, justification or a sense of failure whatever outcome manifests. That keeps us as close as it's possible to be at any given moment to attaining our ideals.

When you are with children, do not deceive yourself that you are a juggernaut in a feild of fragile daffodils. You are far more likely to be a fragile daffodil in a feild of juggernauts.

If your judgement is less than perfect -- and whose is not? -- and you wish to err on the positive side rather than the negative side, assume that a child understands unless and until he proves that he does not.

Give children credit not only for responsibility, which is choice, but also for a sense of responsibility, which is the beginning of an acceptance of responsibility, which is the awareness of choice.

We can educate, which means literally "draw out", our children, most effectively and completely thru our own example. What we are, they will become. Lessons are more for clarification and preparation than anything else. What we say to a child is important, but what we are to a child is what really matters.

Where possible, within a structure of practical requirements, allow a child to choose his own activities and interests. Give him as wide a range of choice and opportunity as possible, and leave the decisions in this direction to him.

Where possible, allow a child to discover things for himself. Guide his attention, question, demostrate, and give him any relevant, factual information which he cannot discover for himself, but avoid forcing information on him.

Where possible, help a child to see the positive aspect of everything; not by concealing any negative aspect, but by exposlng it fully (the pain, the suffering, the unhappiness -- i.e. the evil -- involved) and showing what can be learned from it or how it can be used positively, and how it can be worked thru to the other side.

Where possible, draw out a child's attitudes, reactions, emotions, opinions, views and responses, both positive and negative, to any significant -- or insignificant -- situation or information, and help the child to learn and benefit from them.

Where possible, encourage children to share their attitudes, reactions, views, responses, etc., both negative and positive, with one another, and show them the value of understanding as opposed to condemning or despising one another's feelings.

Where possible, use a child's reactions and responses to help him to discover his particular interests and most suitable areas of activity, and thereby develop his talents and qualities.

Where possible, avoid preconceived ideas of how a child should or ought to react to certain situations and information. Allow him his own spontaneous reaction, and then help him to become aware of it and learn from it.

Where possible, avoid trying to compel a child to remember nothing. Resistance of the deep and unconscious instinct to forget only intensifies that instinct. Allow a child to remember just what he needs to remember. The power of his memory will be in direct proportion to his sense of basic security, which indicates the way to foster good memory without having to lay any stress on it's value, or for that matter, on the detrimental effects of forgetting. Avoid labelling remembering as "good" and forgetting as "bad", and avoid "testing" memory, so that those who remember feel superior and those who forget feel a sense of failure. Children will discover the value of both remembering and forgetting according to requirements.

Where possible, avoid any doctrine of virtues or morally superior qualities. Give Chldren as little opportunity as possible to be self-righteous or superior with one another. Allow them to discover what makes them fel good and what makes them feel bad.

Where possible, allow consequences and disciplines to guide a child towards the required standards of behavior. Moralisations are at best ineffective and at worst an encouragement to rebellion. Within the structure of those standards, avoid preventing a child from following his instincts and inclinations. But at the same time help him to become aware of the consequences of his actions.

Where possible as regards basic education (reading, writing and arithmetic), let children find their own pace and their own methods. Don’t force learning on them. Don’t give them dead-lines or standards to meet. Don’t demand of them. Give them opportunities to learn in the most natural and spontaneous way, discovering as much as possible for themselves.

Where possible, avoid "protecting" children against negativity (both their own and other people's), criticism, "unpleasant" experiences, the cosequences of their actions, work hardship, penalties and reprimands; in other words, "reality". (This obviously does not mean that you shouldn't save them from drowning, or prevent them from jumping out of windows and the like. It's certainly possible to overdo protection of children, but what we are concerned with here is moral and emotional protection.)

Children tend to feel as vulnerable as those around them consider them to be. If we regard them and treat them as fragile and vulnerable to reality, that is how they are most likely to feel: fragile and vulnerable. Whereas if we give credit and recognition to their basic strength and invulnerability, then that is how they are most likely to feel: strong and invulnerable.

Learn to differentiate between, on the one hand, love of a child, which means recognition of his qualities and abilities, and awareness of his needs and requirements, and on the other hand, unreal protection of a child, which means a reduction of his qualities and abilities, and unawareness of his needs and requirements.

Where possible, avoid feeling bad about not invariably following these guidelines!






Brethren, As it is,

1. 1 We are being invited more and more now to talk to groups of people. Here are some points which will help you to conduct these talks.

2 1. Set out to TEACH or to PREACH TO your audience, rather than trying to explain to them what The Process is all about.

3 2. Don't TELL people what the Process is; SHOW them.

4 3. There are three ways of showing people what The Process is.

5 One; teaching its principles, ("We can accurately judge what we give by what we receive." "Good control is good contact." "Acceptance of responsibility is the awareness of choice." "What- ever you demand, expect the opposite." "Faith is an innate know- ledge of the fundamental rightness of all things, whether positive or negative." "Whoever we are looking at, we are looking at our- selves." "Blame is at the core of strife and discord." "The surest way to become susceptible to the power of evil is to resist it." "The only block to love is ignorance." "To love what hates you is to disarm the hatred and make it powerless." "The aware- ness of a fundamental unity preserves harmony in a duality. ")

6 Two; preaching its message. ("The tide is now destruction by GOD's will." "Where there is love, respond to it. Where there is no love, give it." "The fulfillment is the elimination of all blame. Therein lies the conquest of death." "Only the person who knows and accepts the darkness of the world of men, sees the Light of GOD." "He that endures to the End shall be part of the New Beginning." "He that hath an ear, Iet him hear. He that hath not, let him not." "Tne only road to Life passes through the Valley of the Shadow of Death." "The End is now. The New Beginning is to come.")

7 And three; living by its principles.

8 4. A talk situation should be one or other of the first two of these, whichever is appropriate, or it may be a combination of both. (The third goes without saying, at all times!)

9 5. In order to teach or preach, do not begin with The Process; begin with the audience and bring them, by a route which is real and meaningful to them, TO The Process.

10 6. Begin with a concept which is already real, meaningful, signif- icant and charged for the audience. With a new audience, that excludes The Process, Processeans, the structure of The Process, the beliefs, the principles, the activities and the history of The Process. It probably excludes the End of the world, and it almost certainly excludes the Gods and Christ, as WE know Them.

11 What else is there?

12 There are the every day lives of your audience; their thougnts, their feellngs, their problems. their desires, their fears, their aversions, their uncertainties, their unanswered - and often masked - questions, their patterns of behaviour. their worries and anxieties, their hopes, their loves, their hates, their conflicts, their guilts, their ambitions, their joys, their opinions, their interests, their prejudices, their pre-occupations, and all the things which they blame for their dissatisfactions.

13 THAT, somewhere in THAT strata, is where you begin. You begin with THEM. Like all of us they are looking glasses reflecting a kaleidoscopic jumble of mental and spiritual values and agreements. And in order to make contact with them, you must step, like Alice, through the looking glass and into THEIR domain. You must enter THEIR world. You must take one of THEIR points of reality, and from that you can lead them towards the Process principle or the Process message which you intend to convey, i.e. the Processean approach to that point of reality. That will show them one small aspect of what The Process is about.

14 For example, you may begin with 'giving', a point of reality for them, and you may lead them from there to the principle that 'we may accurately judge what we give by what we receive'. You may begin with 'control' and lead them to 'good control is good con- tact'. 'Responsibilty' to 'acceptance of responsibility is the awareness of choice'. 'Demand' to 'whatever you demand expect the opposite'. 'Faith' to 'faith is an innate knowledge etc.'. 'Judging one another' to 'whoever we are looking at we are looking at ourselves'. 'Strlfe and discord' to 'blame is at the core of strife and discord'. 'Evil' to 'the surest way to become sus~ ceptible to evil is to resist it'. And so on.

15 Lead them from their world into your world. But lead them care- fully, gently and with understanding. They cannot jump too sud- denly from a concept which is real to them to one that, as yet, has been beyond both their experience and their awareness.

16 For example, their conflicts may be real to them as painful di- lemmas, but you cannot take them immediately from that point to the conflict between Jehovah and Lucifer - unless they have con- siderable background knowledge of those two Beings. A sense of choice may be real to them, but you cannot plunge them from that straiqht into the paradox of choice and choicelessness. Their own instinct to blame may be real to them, but that's several steps away from any appreciation of the cycle of blame and demand. Pollution, population explosion, famine, disease, H-bombs and chemical warfare, may all be real to them, but that's some way from the reality of the End.

17 Lead them from their world through territory which they already know - but didn't know that YOU knew! Make their confessions for them. ("Sometimes you wish your husband were dead." "You're afraid to express your love in case it is rejected." "you have fantasies which you could never dream of telling anyone about.") But at the same time convey your complete acceptance of them and their 'confession'. This is done chiefly through projection. If you FEEL acceptance, then you will communicate it. But in- cluding yourself in the confession also helps. ("The things we express with most conviction, are often the things about which we feel least convinced." "We have difficulty in respecting people's vIrtues, but we are usually very grateful for their vlces." "We all of us regret things which we have done." "We are all complete cowards in one area or another." "We feel more hatred for those whom we love than anyone else." "Although we hate to admit it, we actually enjoy our dislike of certain people." "We all of us tell lies more or less frequently. We'd be GOD if we didn't!" "We're ali afraid of something. And sometimes we're so ashamed because the thing we're afraid of must seem so trivial to other people." "There's so much about ourselves that we prefer to keep hidden. ")

18 Then lead them into territory which is only part known to them. ("This is the conflict between Christ and Satan being expressed within YOU.") These are familiar concepts - Christ and Satan - put together in a new and different way, seen in a new and different light. ("We only blame people when we feel that WE have done something bad.") 'Blame' is real to them, 'feeling they've done something bad' is real to them, but it's unlikely that they have ever properly connected the two concepts. ("We make ourselves suffer in order to expiate for our sins." "We feel responsible for the evil and destruction in the world." "War is the mass express- ion of our own personal and individual hatreds." "Our lives are a patchwork of burdens and blessings." "The only evil is a sense of failure." "All blame and therefore destructive intent springs from a sense of failure." "The harder we resist something, the more power it has over us.") Explanations will be required to make this half-old half-new territory safe for your audience to enter. But it's a step from their world into yours. It's a link which has a contact and a reality in both worlds.

19 7. When you lead someone from old familiar territory, which is to some extent painful or mysterious or incomplete or unsatisfying into new territory, which through its revelations helps to make that old territory less painful, less mysterious, more complete and more satisfying, YOU HAVE SHOWN THEM SOMETHING OF MAJOR IMPORT- ANCE ABOUT THE PROCESS AND PROCESSEANS.

20 Never attempt to show an audience at any one time, more than one or two aspects of what The Process is. That would be like a Christian minister trying to explain the entire concept of Christianity in one sermon.

21 8. Now if a man ASKS: "What is The Process?", then you have your answer. It does not have to be as lengthy as it has been recorded, but that gives you the basis of it. It's no explanation of the workings or the structure or even the philosophy of The Process. (That CANNOT be given in answer to such a question.) It's simply a flash of light over the whole concept.

22 But in a talk situation, whether teaching or preaching, there IS another way of answering that question, along the lines of point 6. In fact there are a hundred and one other ways.

23 Take a simple but basic human concept which you know is real to your questioner in a personal and immediate way, or you might ask him what is most important to him or takes up most of his attention. (His profession, his marriage. his political standpoint; death, sex, youth, old age; violence, love, crime; his own fears, his feelings of inadequacy, his ambitions, his image, his personal philo- sophy, his religion.) Share that concept with him; join him in it; understand him within it. Then lead him into a Processean approach to that concept. Lead him to an awareness of its mean- ing and significance in Process terms; in other words a wider view and a greater understanding of it, together with a greater degree of detachment from it. You yourselves have learned, through The Process, how to attain that degree of detachment from all of those and slmilar concepts; teach him how to attain it from just one of them.

24 When you have done that, explain to him that THAT is The Process, making it clear that it is only one aspect. If he asks for an- other, do the same again with another simple basic human concept. You have a pupil.

25 9. Whether you are teaching or preaching or doing a little of both at the same time, will depend on a) your own function as a Processean and b) the nature of your audience. There is a dis- tinction between teaching and preaching, but also there are points where the two overlap and merge. Teachlng tends to involve facts, logical sequences, inevitable consequences, causes and effects. Preaching tends to involve prophecies, appeals, exhort- ations, inspirations and directions. Sometimes the two categories are quite separate; sometimes they come together and become two parts of one message. But your feelings will tell you what is most appropriate in a specific situation.

26 10. Whatever the situation, your technique in both teaching and preaching will be personal for YOU. There is no set pattern. But there are some basic guidelines. Whether you use a question technique or a statement technique, whether you project strong emotion or a calm placidity, whether you are loud or soft, whether you stand and gesticulate or remain seated and unmoving; and whether your audience is a large crowd, a small group or just one individual, whether it's receptive or sceptical, educated or il- literate, emotional or lntellectual, begin, wherever possible, WITH THEM. Follow Logic Four; Reality and Acceptance. Begin with them and their world, and lead them step by step to you and your world. Whether they choose to remain there with you or to return to their own world, is up to them. Your function is not to per- suade but simply to show. Until you appear on their scene, most people have seen only one world. You are offering them an alter- native; exposing It to them aspect by aspect. The decision - on this level - of whether or not they accept the alternative, is theirs.

27 11. There ARE audiences and individuals who will come uninvited - except by your projections - into your world of their own accord. Whether they stay after you have shown them around is another matter. But they do come, and this will happen for you more and more as time goes on. They WANT the Processean approach. im- mediately and without prelimlnary. Give it to them.

28 Still remain within one or two aspects. Don't try to give them everything at once. However eaqer and willing a tourist might be, he cannot be shown an entire city all at once. He can be given an overall distant view from the air (as in IF A MAN ASKS), but in order for him really to dlscover the city, he must be led from street to street and from house to house, and sometimes from room to room in one particularly important house.

29 And the person who specifically ASKS to be allowed into your world, of all people is not requesting an immediate and comprehenslve run down on Process structures, beliefs, philosophies or antecedants. He is seeking the contact of a Processean, within a Processean's world.

30 All the same principles apply, except some of the earlier steps can be omitted. You can BEGIN with the half-new half-old thresh- old to which the average audience has to be led. And then you can move from there as your own sensitivity guides you.

So be it.

[Signature ROBERT]





CHURCH OF THE fiNAL JUDGEMENT Tuesday 15th June 1971

Brethren, As it is.

1. 1 The Universal Law works on the basis of reflection. Every action brings about an equal and opposite reaction. Whether there is conflict or harmony, there is always opposition. Opposing forces can either complement or strive against one another, depending on their nature; but whichever they do at any given moment, the Law is inevitably fulfilled, and balance is the outcome.

2 So the universe is full of reflections; pure reflections, distorted reflections, multiple reflections, diminished reflections, magnified reflections, direct reflections, indirect reflections, close reflec- tions, distant reflections; whole reflections, part reflections, finite reflections and infinite reflections. Infinite reflections; produced by the reflection of a reflection of a reflection of a reflection É Is this then the secret of the infinite nature of ALL existence?

3 If the universe is full of reflections, then it must also be full of mirrors - mirrors perhaps of a more fundamental substance than silvered glass, but mirrors. And if human beings themselves fulfil the Universal Law, by giving what they receive and receiving what they give, then THEY must be mirrors. And they are. All of us are mirrors; which is why we oppose one another continualIy. There is no alternative to opposition in this inevitably two pole universe. The choice is between harmony and conflict, between complementary opposition and aggressive opposition, between love and war, between life and death.

4 So everything we do and everything we are is a reflection of something - or someone. We are images - perhaps images of images of images.

5 In BI 19 we have examined existence as beginning with a pinpoint which has infinite scope (1.23), and that pinpoint creating a finite existence for itself within the infinity (1.25). Now imagine that what is created is a reflecting surface surrounding the pinpoint, (and, for the benefit of purists, a surface made up of a vast number of planes FORMING a circle, rather than an ACTUAL circle). An ideal creation; because first of all it reflects the creator precisely and without distortion in every direction, and secondly, because of the reflections of the reflections across the circle, the illusion of infinity is maintained, even within the confines of the finite creation (1.33).

6 A mirror is the perfect channel. It reflects whatever is directed towards it - faithfully. This is what is meant by the Receptive Principle. It ÔreceivesÕ what is originated by the Creative Principle, and reflects it. It has no ÔrealÕ nature of its own. As a mirror, it may distort or it may reflect with perfect accuracy, it may convey an image either true to reality or to varying degrees NOT true, but IT CANNOT CREATE ITS OWN REALITY. It can only reflect, according to its nature.

7 And each of us reflects the ÔrealityÕ ÔwithinÕ ourselves according to his nature. And that reality is itself no more than the reflected image of an even more basic reality, which is the image of an even more basic reality, and so on.

8 And in our relationships with one another, sometimes we play the creative role, sometimes the receptive. In some areas and in some relationships we originate - a mood, an attitude, a thought, an atmosphere, a policy, a direction, a suggestion - and what we originate is reflected back to us. In other areas and relationships we reflect, depending for precisely what to reflect, on someone else. Sometimes we are sources, sometimes we are mirrors and our actions and attitudes are mere reflections of someone elseÕs actions and attitudes.

9 But even as sources on the level of a relationship with another person, we are still only reflections, on another level, of even deeper sources. Because however creative we may be within the terms of the human game, ultimately we are all creations, reflecting in our separate - and yet inseparable - ways, the infinite aspects of totality, which is the original source, which is GOD.

10 And herein lies the secret of the illusion of choice. The receptive element, which is basically all creation, reflects the nature of the creative element. And part of the nature of the creative element is, of course, creativity. The creative element has choice. The receptive element mirrors that choice, and thereby manifests an image of choice. ItÕs not real, because the choice still remains with the creative element, but it is a convincing image, and therefore an effective illusion.

11 A simple physical experiment of moving about in front of a mirror illustrates this principle. It appears that your image in the mirror is moving of its own free will. It appears to be able to choose whether to move or not move, and also the nature of its movement. But of course that is an illusion. The choice is yours. It must reflect your movements precisely. And if you stop moving, it must stop moving. But because you have the choice, it must APPEAR to have the choice. That is part of the reflection.

12 Now for us, who have a considerable - though still severely limited - understanding of the purely physical universe, the image in a mirror is only an image. It does not deceive us. We do not mistake it for a free agent with choice to act independently of its source point. But if we knew nothing of mirrors, and had never knowingly seen a reflection of anything, we would most certainly be deceived. In fact it is only necessary to put together particular intricate combinations of mirrors, and all kinds of strange illusions can be created, which deceive even the most perceptive of us. And usually, it is only our knowledge of the laws of nature and our rejection of anything which seems to contravene them, that tells us we are being deceived.

13 Take this a step beyond the purely physical universe, where our knowledge is practically nil, and imagine what could be happening on that level with the simple principle of reflection. And judging by the number of mirror images which only a small amount of probing into the inner workings of the human mind reveals, it IS happening.

14 But returning to the physical level, although we may know a great deal about objects and environments close to us, so that mirrors can seldom really deceive us in that area, when we look out and away from the earth which holds us to its surface, how much do we know of THAT aspect of our universe? We can speculate, and we can confirm some of our speculations, but how much can we know for certain about that apparently limitless vista; homogeneous in that it contains an extremely limited number of major components, and yet hetero- geneous in that those components are distributed apparently haphazardly.

15 (And its the same, incidentally, when we look inwards, and resolve matter into its component parts. Again, homogeneous in that it is all constructed of the same few basic items; protons, neutrons and electrons; and yet totally heterogeneous in the way those items are put together to form the objects which surround us and of which our own bodies are made.)

16 But to return to the universe 0UTSIDE, how much do we really know about it? ItÕs ironical that it is only revealed to us when our own light source, the sun, is absent; i.e. at night.

17 Imagine sitting in the very center of a giant spherical mirror, with the reflecting surface on the INSIDE. Already you have an image of infinite space all around you. And you also have an infinite number of images of yourself - or rather, one vast and unending image which fills the entire reflecting surface and thereby obscures your potentially infinite vista. Result: Total chaos. But supposing we make a few modifications. first of all, instead of a smooth surfaced sphere make It into a geodesic sphere; i.e. one made up of a large number of small triangular plane surfaces. Now you really have an infinite number of images rather than one infinite image. Also you have precise order instead of miasmic chaos. The images of yourself are fragmented, but not distorted. A pattern emerges.

18 Now move from the centre of the sphere. The images lose some of their symmetry and arrangement. A more heterogeneous pattern emerges; but still infinite. Now flatten parts of the surface of the sphere, making a haphazard arrangement of larger planes amongst the original triangles.

19 You are beginning to create a miniature universe; Infinite, homogeneous in that its component parts are limited to yourself and the light source which you need to give ÔrealityÕ to the images, heterogeneous in that the pattern of images appears to be haphazard.

20 I am not suggesting that our physical universe is nothing more than a huge geodesic sphere of glass. But what I am suggesting is that even on a physical level our universe is made up of reflections, and reflections of reflections, and reflections of reflections of reflections. And this is the nature of infinity within the terms of OUR existence.

21 And if we CAN be so far deceived by our illusions on a physical level, how much farther and more completely must we be deceived on a cosmic level. Only our knowledge saves us from being altogether taken in by glass mirrors; when it comes to cosmic mirrors, there is nothing to save us.

2. 1 We can speak of GOD as being fragmented into an infinite number of separate - and yet inseparable - parts. But technically itÕs not GOD which is fragmented, but the IMAGE of GOD. However, as we ourselves are all parts - fragments - of that image, as far as we and our universe are concerned, GOD Itself is fragmented.

2 It may seem somewhat disquieting to think so practically in such cosmic terms. The infinite is such an integral part of our security; a reassurance that however deeply we probe, however much we are permitted to discover, we can never be burdened with the inconceivably awesome reality of the ULTIMATE secret. But when we contemplate even the possib- ility that what WE meant by the ultimate secret; i.e. the secret of OUR universe - which we assumed was at least close to being infinite; is very far from ultimate, that burden - not a wit less awesome - comes very much closer.

3 The scope of our universe already seems overwhelming. The idea of reaching beyond it by means of a relatively crude simplicity - mirrors - is not entirely welcome to us. But letÕs bear in mind that when we DO reach beyond it, we shall also reach beyond the pattern which requires the security of THAT particular infinity.

4 Also, this concept, despite its strange quality, simplifies things for us very considerably. It tells us more about the paradox of choice and choicelessness. And closer we can get to the secret of THAT particular anomaly, the more ULTIMATE - if we can use the word any longer - security we shall find.

3. 1 Reflections; reflections of reflections; fragments of reflections; reflections of fragments of reflections; fragments of reflections of fragments of É A geometric progression which can lead us far beyond the limits of human comprehension - as close to infinity as we need to reach - in a very short time, and a very limited space! And all that is required is one fundamentality, which can be fragmented and reflected indefinitely.

2 At this stage, deeply involved as we are in the illusion that images are reality, only our outer consciousness can grasp this concept. Our feelings, which come directly from our inner consciousness, must reject it as they reject the concept of choicelessness. For example, we ourselves do not FEEL like images - or mirrors for that matter - we feel like real, separate, individual entities; just as we FEEL as though we have free and independent choice. That is the Game. If it was not so, there would BE no Game - as we know it.

3 But when itÕs time for us to feel with our inner consciousness every- thing that we know with our outer consciousness, when that particular gap is closed, will the truth be a relief or a disappointment? That is not a serious question, because when THAT truth is revealed for us, the concepts of relief and disappointment, as we know them, will no longer have any meaning within our existence. But what IS serious is the way in which we can apply our Knowledge in the outer consciousness, even BEFORE the state of the Game allows it to penetrate into our inner consciousness and become feeling.

4 We already know a great deal about the creative and the receptive elements, and how they relate to one another. We can now add the vital fact that the second is a reflection of the first. The receptive is a reflection of the creative. Or would it be more accurate to say that the receptive REflECTS the creative? Is the receptive element the image in the mirror, or is it the mirror itself?

5 The body is a channel for the soul. The personality which manifests, is the consequence of the channelling. The body reflects the soul, the personality is the reflection of the soul, seen in the body. The soul is the creative element, the body is the receptive element, the personality is the result of their contact with one another.

6 When we look at someone, we are looking at a body, but we are seeing more than a body, we are seeing a personality manifesting IN a body.

7 Try another experiment. Place an object in front of a mirror. Then place a screen beside the object. Position yourself so that you can see the image of the object in the mirror, but not the object itself. ******************************** GRAPHIC ********************************

8 That is how we see one another. We cannot see the soul directly. But we can see the body, and we can see the reflection of the soul within the body; the personality.

9 If you now remove the object, you can still see the mirror, but no image within it; just the blank screen. Similarly when a person dies, and the soul is separated altogether from the body, we can still see the body, but no longer any manifestation of the soul within it; no personality.

10 And just as we can either put our attention on a mirror itself or on the reflections within it, the images behind it, so also we can either put our attention on a personÕs body, or on the personality within it. Bodies, like mirrors, are relatively simple superficial things. But personalities, like reflections in mirrors, are potentially much deeper and more complex things. The scope WITHIN a mirror is infinitely greater than the scope of its physical surface.

11 And just as itÕs hard not to see the reflections in a mirror when we look at it, and identify those reflections with the mirror, itÕs equally hard not to see a personality when we look at a body, and identify that personality with that body. And thatÕs as it should be. When we speak of soul and body, we do not visualize three separate elements; an object a mirror and an image; we visualize only two; an object, and a reflected image; the basically inert fact of the mirror is taken for granted. The soul is the object, the body is the image. There- fore the term ÔbodyÕ includes the personality, which is the outer consciousness.

12 And when we consider a deeper level of creation; a level beyond the soul of a being creating a body for itself; the level on which the being itself is a creation of its God; the same is true. Technically that being is only a mirror. Technically we are all of us only mirrors. We are as fundamentally inert and without personality as the body is in relation to the soul. Without its personality, which is the reflection of the soul, the body is only dead physical matter. Similarly, without our own characteristics and agreements, which are the reflections of the Gods, we are only dead cosmic matter.

13 The body is inert matter, but when it reflects the soul it does not FEEL like inert matter. Equally the soul is inert matter, but when it reflects its creator it does not FEEL like inert matter. Both body and soul IDENTIFY with the images which they reflect.

14 A mirror is inert matter, but when an object is reflected in it it does not LOOK like inert matter, and although we know that TECHNICALLY mirror and image are separate, we instinctively identify one with the other. Similarly we, as mirrors, identify ourselves with the thoughts, feelings, attitudes and agreements which we reflect. Therefore that is the nature of our souls. And our bodies, as mirrors, identify themselves with the personalities which they reflect. Therefore that is the nature of our bodies.

15 Considering that in both cases itÕs the images which contain the means to identify, all of this is scarcely surprising!

16 So this is why when we speak of creator and creation, we mean the object and the reflected image. And this is also why, within ourselves, the term ÔsoulÕ refers to the pure cosmic consciousness and the term ÔbodyÕ refers to its reflected image, i.e. the outer consciousness together with its physical manifestation. This must be established before we can proceed.

17 Now, having also established that even before we relate to one another, we are already the receptive element in relation to our own creators, the Gods, who are Themselves the receptive elements in relation to the totality of GOD, we can examine our own relationships with one another in terms of reflections.

4. 1 At once we come upon yet another paradox. We know that by the Universal Law, what we send out we receive back. We do not receive its opposite. Yet the other aspect of the two pole universe, the law of opposites, of action and reaction either in harmony or in conflict, requires that each pole is the REVERSE of its counterpart, not the same. So are source and reflection, reality and image, identical? Or are they opposite? Are they the same? Or are they as far as possible from being the same?

2 The paradoxical answer is: ÔBothÕ. Reality and image are both identical and opposite. In some aspects they are one, and in other aspects they are the other.

3 Fortunately we do not need to have a profound knowledge of the workings of the cosmos in order to understand the concept of reflection. We have the simple physical analogy of the looking glass with which to work.

4 If you stand in front of a mirror and smile, your image in the mirror also smiles - identically. That is the Universal Law in action. Give a smile, and you receive a smile in return. Send out a positive effect and you receive an identical positive effect in return. Send out a negative effect and you receive an identical negative effect in return. Scowl at your image in the mirror, and it scowls straight back at you.

5 If however you raise your left hand, your image raises its right hand. This is an example of an opposite reflection.

6 Step forward; your image also steps forward. But even in that sameness there is opposition, in that if you are moving West, your image is moving - as far as you are concerned - East. Move an object downwards, and your image also moves the image of that object downwards. But, lay the mirror on the floor and stand on it; and now if you move an object downwards, your image - again as far as you are concerned - moves the image of the object upwards. Also, in this position, whereas you are standing upright, your image, in relation to you, is standing on its head - or rather hanging by its feet!

7 The world inside or behind a mirror is a precise replica of the world outside, but at the same time it is completely inverted.

8 And yet, when we contemplate this, we are faced with a seemingly insoluble riddle. You can create a vertical inversion by placIng the mirror flat on the ground. But by changing the angle of the mirror, this inversion can be reduced to a semi-inversion where everything appears to be lying on its side (mirror at forty-five degrees to the vertical), and then to no inversion (mirror vertical). But when it comes to the left-hand right- hand inversion, wherever you place the mirror that inversion remains. Print a simple word in large letters on a card, and hold it in front of a mirror. On the card it reads from left to right. But at whatever angle you hold it to the mirror, and at whatever angle the mirror is placed to the vertical, the image reads from right to left.

9 Imagine the mirror is your creation, and you want to use it in order to reflect your own image. You have the power, by moving the mirror in relation to yourself, to cause the image to do virtually anything in relation to you. You can bring it closer or send it further away. You can make it lie down or stand on its head. You can put it above you or beneath you. The only requirement is that it is identical to you in every way. But one thing you cannot do is give the image the same left/right orientation as yourself. Left and right are inevitably and invariably reversed within a single simple mirror world

10 But the riddle starts when you ask: ÔWhy then are front and back not also inevitably reversed?Õ When you walk forward your image walks forward. But when you veer to the left, your image veers to the right. You can juggle with these dualities in your head, trying in vain to determine what the fundamental difference is between them. You can explain the FACTS in purely physical terms. (A physicist would find no paradox.) The relationship between object and image is self-evident. But there remains a riddle. Is it the difference between relative opposites and absolute opposites? No. Both are relative. Left and front can be in any direction, depending on the orientation of the person or object concerned.

11 Orientation. Is this the key? If there were no such concept as orientation, there would be no front and back, and therefore no left and right.

12 LetÕs try to imagine having no orientation. Very difficult, because we are as closely identified with our orientation as we are with the images which we reflect. But supposing we were as symmetrical front and back as we are left and right, that would eliminate the NEED for a differen- tiation between left and right. Unless we began to make a significant differentiation between one of our faces and the other, we would not have to make a significant differentiation between one of our SIDES and the other. The terms left and right only have meaning because we ÔfaceÕ in only one direction.

13 So, by eliminating our lateral orientation we eliminate an area of inevitable opposition between source and image. But immediately another one appears, which was not so obvious before. It involves movement; not simple movement up or down, forward or back (which now no longer apply), left or right (which also no longer apply), East or West, North or South, (which can be reflected without opposition depending on the position of the mirror), but circular movement.

14 Just as we have left and right, we also have clockwise and counter clockwise. And if your movement is clockwise, the movement of your image can only be counter clockwise - UNLE5S you eliminate another orientation to which we are all subject, the top and bottom orientation.

15 Clockwise and counter clockwise are as dependent upon orientation as left and right. But, it is not enough only to eliminate the concepts of front and back in order to render the differentiation of circular movement meaningless. The concepts of top and bottom, above and below, up and down must go as well.

16 Like everything else in the universe, man creates in his own image. (Since itÕs all a matter of reflections in mirrors, he cannot do much else.) Therefore if HE has no front and back, his creations will have no front and back either. Buildings, vehicles, chairs, books - and clocks, would inevitably face BOTH ways. And if he has no top and bottom either, then again nor would his creations.

17 Briefly, if a creation is wholly symmetrical, and therefore without specific orientation in any direction, its mirror image shows no inevitable opposition - except of course when seen in direct relation to the creation.

18 For example, a solid, comprising two cones fixed together at their bases, because it has no orientation in any direction, appears exactly the same in a mirror, even if it is revolving. But naturally if you view object and image at the same time, they can be seen to oppose.

19 Why? Because the principle of reflection in a mirror, when apparent, auto- matically creates the concept of orientation - or rather it brings that concept into view, so that it becomes a reality. And the principle only BECOMES apparent when both object and image can be seen at once.

20 The full answer to the riddle is coming closer. Orientation is only part of it, because it at once poses the question: ÔWhence orientation?Õ and also: ÔWhy orientation?Õ

21 LetÕs return to basics. All we can create is mirrors and thereby images of ourselves. But even if we begin without specific orientation, the very act of creation brings it about, not necessarily for us, because we may create with complete symmetry all around us, but for the creations, and for any outsider who views our relationship with them. ******************************** GRAPHIC ********************************

22 A simple mirror may have two faces, one on either side; and therefore, on its own, it may constitute an object with no specific orientation. But as soon as it reflects Its creator, it becomes orientated. The line between its creator and the image of its creator which it reflects, is the axis of the orientation, and the differentiation is between ÔtowardsÕ and Ôaway fromÕ its creator. Life orientation is ÔtowardsÕ and death-orientation is Ôaway fromÕ. The concepts of left and right, clockwise and counter clockwise, become meaningful. Opposition becomes inevitable.

5. 1 There are other tortuous riddles and paradoxes in relation to which aspects of a mirror image are inverted and which are not. But what matters is the basic pattern which emerges. WITHIN A FUNDAMENTAL STATE OF OPPOSITION, THE IMAGE REPRODUCES THE REALITY IDENTICALLY. This ensures PRECISE opposition, and therefore an EXACT balance of forces.

2 For example, if we wish to create such a balance mathematically, we set up a system with Ô+ xÕ on one side and Ô- yÕ on the other. The object is to resolve this into a total of zero, and thereby bring about an equilibrium. Therefore, in all cases. ÔXÕ must be identical to ÔyÕ. If ÔxÕ is 100, ÔyÕ must be 100. Then the system reads: Ô+ 100 as against - 100 resolves into zeroÕ. If ÔxÕ is 2r^2, then ÔyÕ must be 2r^2. If ÔxÕ is a loaf of bread, ÔyÕ must be a loaf of bread. The result is always a perfect balance between a positive element on one side and an identical but negative element on the other.

3 It is the very precision with which an image reflects its reality that ensures its exact opposition to that reality.

6. 1 All of this is easy enough to see and to apply in the physical analogy of a simple looking glass, but when we try ether to see it or to apply it in cosmic reality, everything at once becomes blurred. There are riddles and paradoxes even in terms of ordinary mirror images, as we have discovered. But they are nothing compared with the riddles and paradoxes in terms of COSMIC mirror images. For example: where is the sameness in the opposites of Love and Fear? We know how they oppose one another, but how are they identical?

2 We can find the answer to this by bringing everything down to the basic concepts of direction and orientation. Basically love and fear are directions of movement. One way in which they can manifest is by pulling us in precisely opposite directions. Love pulls us towards something, whilst fear pulls us away from it. The common denominator, which becomes identical in quantity on both sides where reality and image are concerned, is desire, intensity, need, want, inclination, passion, or any other motivating force.

3 Use the looking glass analogy again. Face East with the looking glass in front of you or behind you. Then move forward. You move towards the East. Your image, with identical speed and manner, in your terms moves towards the West.

4 Face an object or a being or a situation, with your cosmic mirror either in front of you or behind you. Create a motive force within yourself, a drive in the direction of your orientation. You feel ÔloveÕ; a desire for contact with the object or being or situation concerned. Simultan- eously your image reproduces within itself an equal motive force, an equal drive in the direction of its orientation. It feels ÔfearÕ; a desire for no contact with the object or being or situation concerned.

5 In this case your image may show a desire for contact with the IMAGE of the object of your love, but that is of course the OPPOSITE of the object of your love, which still indicates a desire for no contact with the original object, which indicates fear of it.

6 Consider another way in which love and fear can manifest. Love pulls us towards something with constructive intent, fear pulls us towards it with destructive intent. Here the opposition and the sameness are both apparent in the manifestation itself. When we embrace someone with intense feeling, that is love; when we strike him with equally intense feeling, that is fear - since all aggression is born of fear.

7 The looking glass analogy works in this case, if instead of moving forwards or backwards we move sideways. The image reproduces our movement precisely, and this time it is going in the SAME direction (say its North). BUT, it is leading with its left hand whilst we are leading with our right. And if the right hand represents good intent, whilst the left represents evil intent, the opposition becomes very clear - and also very significant in terms of the traditional differentiation between left and right, which, by no coincidence, is precisely that; the path of evil and the path of good. 8 Raise THIS analogy onto a cosmic level and so much of the conflict of good and evil is at once explained. It also throws new light on the fact that in a mirror left and right are ALWAYS reversed.

9 Now this kind of reflection - object and image manifesting love and fear respectively in relation to a third entity - is different from the reflection of the Universal Law - giving love (or rather the effect of love, because the Universal Law deals in effects created) ad receiving an identical effect in return. Here again the opposition is still in the direction and orientation of the original movement. The object sends out the effect, away from itself, and in reflection, it receives back an identical effect, TOWARDS itself. You send out the effect of love, and whoever chooses to receive and therefore mirror your effect, sends it back to you - which is the opposite direction - in identical proportion.

10 The analogy works here if you stand in front of a mirror and smile. An image of yourself smiles back at you. You are both smiling, in identical manner, but in precisely opposite directions.

11 You can extend this somewhat to illustrate more indirect returns from the Universal Law. Effects do not always come straight back at us from the direction in which we sent them out. The opposition remains, in that they move TOWARDS US as opposed to AWAY from us, but they can come from another direction. Imagine three mirrors forming three sides of a square. Shine a direct light from the center of the ******************************** GRAPHIC ******************************** fourth side of the square towards the centre of the left hand mirror. The ray reflects to the centre of the centre mirror, then to the centre of the right hand mirror, and then back to the source of the light. That is a very simple example of the Universal Law operating indirectly.

7. 1 So, we have two main types of reflection; mirror images and the return of effects. Now consider a human relationship which involves a predominantly creative type (Jehovian), and a predominantly receptive type (Luciferian). In this relationship, the general pattern is that the Jehovian originates whilst the Luciferian reflects.

2 As a result, two main factors emerge. The Jehovian receives, directly or indirectly, precisely what he gives to the Luciferian. The opposition here is in the direction of giving. But when it comes to attitudes, activities and manifestations related directly to a third entity - a group, or an individual, or a situation or a reality - the Luciferian manifests in some way or other the exact opposite of what the Jehovian manifests; the complementary opposite or the conflicting opposite, depending en the situation and the state of the Game.

3 To illustrate these two factors very simply with the looking glass; first of all smile at the mirror; your image smiles back; then point to the West (in front of you) with your left-hand; your image points to the East with its right hand.

4 But needless to say there are complications. Approach the mirror with your right hand, and your image at once approaches you with its left hand. So even the Universal Law can return opposite as well as identical effects. Which means that as well as receiving good in return for good and evil in return for evil we may also receive evil in return for good and good in return for evil .

5 As we become more accustomed to the New Game, this kind of paradox need no longer alarm or even surprise us. Good and evil are as relative as every other pair of opposites. The Universal Law deals in effects. It is wholly in keeping with this topsy-turvy world of reflections and inversions and endless contradictions, to suppose that when you approach your cosmic image with your cosmic right hand you create precisely the same ultimate effect on IT, as IT creates on YOU by approaching you with its cosmic left hand.

6 In fact when you stand in front of a mirror you might even begin to wonder whether the Universal Law really works backwards rather than forwards in time. (That would also be wholly in keeping!) Because after all you have to manifest a particular effect yourself, BEFORE it can manifest in your image. So perhaps, instead of sending out an effect and receiving it back on ourselves, we in fact create it directly on ourselves and thereby enable ourselves to send it out. ItÕs logical, and if this is so then our lives are like motion pictures being run backwards. But with our relative detachment from the nature of opposites, this should be no problem to us; just another inversion, like all the rest. WeÕre not really going FORWARDS in time, but BACKWARDS! It would be more accurate to say: ÔAs you receive, so shall you giveÕ !

7 But certainly we can appreciate that what creates a ÔpositiveÕ effect on one type of person can create an equally ÔnegativeÕ effect on the opposite type of person.

8 To take a simple example, a Jehovian may send out blame towards a Luciferian. Now the Luciferian may reflect the exact of opposite of blame; justifi- cation. But both end up with a ÔnegativeÕ effect. Because the Luciferian goes down on blame, and the Jehovian goes down on Justification. Conversely, if the Jehovian sends out justification, the Luclferian may return blame. But both this time receive a ÔpositiveÕ effect, because Jehovians thrive on blame, and Luciferians thrive on Justification. The fly in the ointment is that each receives and equal ÔnegativeÕ effect from THEIR OWN actions. The Jehovian dislikes himself for justifying, whilst the Luciferian dislikes himself for blaming. But this simply tells us that when weÕre compulsively blaming and justifying none of us can win! It doesnÕt cloud the basic issue, which is to illustrate how even the reflection of opposites within the Universal Law, ultimately fulfills the Law, that what we give out we must receive back.

9 So, if the Jehovian gives love to the Luciferian, he receives love in return. The LuciferianÕs way of expressing his love may be the precise opposite of the JehovianÕs way in order to meet the JehovianÕs precisely opposite requirement; but the final outcome is the same. Each receives the effect of love from the other. If the Jehovian gives fear to the Luciferian, i.e. makes him afraid, then he receives fear in return, i.e. is made afraid. Again what makes the Luciferian afraid, i.e. the JehovianÕs action, may be the precise opposite of what makes the Jehovian afraid, i.e. the LuciferianÕs re-action, but the outcome is the same. Each is made afraid by the other.

10 Whatever the situation, there must always be a balance between creative and receptive elements, and a balance can only be brought about by the combination of sameness and opposition.

11 If there is only sameness and no opposition, there is no balance. + 100 and + 100 combine to make + 200, a predominance of positivity. If there is only opposition and no sameness, there is still no balance. + 100 and - 50 combine to make + 50, still a predominance of positivity. Four steps left and two steps right combine to make two steps left, a bias to the left. +100 and - 100 combine and resolve into zero; a balance. + 50 and - 50 do the same. Four steps left and four steps right do the same. And two steps left and two steps right also do the same. Everything must ultimately be the same and opposite. Then the Universe is balanced. It can, at any moment, resolve into its original state; zero, which is infinitely small but has infinite scope. That is GOD.

12 So the basic creative element matches the basic receptive element - precisely. GOD and antiGOD; identical, but in direct opposition. The first division. And only a step further down the line of cosmic evolution, Jehovah and Lucifer; again identical, but in direct opposition. Christ and Satan, Satan soul and Satan body. Lucifer - or rather the image with which Lucifer identifies - matches Jehovah's intensity, His passion, His energy, His driving force, with exact precision - and always in the opposite direction or with the opposite intention.

13 The divisions themselves are simple and straightforward. A source, a mirror and a resulting equal and opposing image. But complications arise when we study the relationships between the divisions.

14 The Jehovah/Lucifer division is itself a division of images; the images of the soul and the body which constitute the mind game. Therefore the division of Satan Himself into two opposing entities is more basic. The Jehovian may be creative in relation to the Luciferian, but he is distinctly receptive in relation to the soul-orientated Satanist. Whilst the Luciferian is receptive not only to the puritanical Jehovian, whom he therefore opposes with an instinct towards self-indulgence, but also to the corrupt and degenerate body-orientated Satanist, whom he also opposes with gentleness and moderation.

15 So altogether there are already four separate strata in operation. A soul and mind stratum, between the top end of Satan and Jehovah; opposition: the magician versus the puritan. A soul and body stratum, between the top and the bottom ends of satan; opposition: the ascetic versus the orgiast. A mind stratum, between Jehovah and Lucifer; opposition: the disciplinarian versus the permissive. And finally a body and mind stratum, between the bottom end of Satan and Lucifer; opposition: the violent versus the gentle. ******************************** GRAPHIC ********************************

16 The basic principle is that the receptive element in any relationship, in any area, in any situation, reflects the creative element with exact precision and within a fundamental pattern of direct opposition.

17 Of the three Gods, it becomes clear that Lucifer is the only one who never adopts a creative role. He plays receptive element for both Jehovah and Satan, one within the mind and the other between mind and body.

18 As for ourselves, we contain parts of all the Gods, which enables us to play every role at some time or another. In some of our relationships we are predominantly creative, in others predominantly receptive. In some relationships, depending on the situation or the area involved, we adopt both roles roughly equally. In certain situations we are creative, in others we are receptive.

19 But the key factor to remember is that where we play the creative role, be it Jehovian or Satanic, the choice - within the terms of the particular situation - is ours. That does not mean the blame is ours, or the credit is ours, or the fault is ours, or the brilliance is ours. It means the CHOICE is ours, the power to choose, the responsibility. We have chosen, we are choosing, and as long as we continue to play the creative role, we shall go on choosing.

20 Equally, where we play the receptive role, be it Jehovian, Luciferian or Satanic, the choice is not ours - even within the terms of the situation. We are simply reflecting and what we reflect is entirely subject to the choice of whomever we are reflecting.

21 But bear in mind that if we find ourselves blaming another for some- thing of theirs which we have decided that we are reflecting in a passive receptive role, we might remember that blame is predominantly a characteristic of the creative element, and then we might reassess our role in the situation!

8. 1 There is one more basic element involved in addition to the separation of the three Gods; and that is the precise opposite of that separation; the Spirit of Unity, which is the Spirit of Christ.

2 Christ represents the original reality of an undivided source, without either reflection or fragmentation. The reflected image of Christ is Satan, who represents the division and the separation, the very opposite of Unity.

3 GOD creates a reflecting element and thereby brings into being Its own mirror image and precise opposite; antiGOD. Christ represents GOD in our human game, and Satan, HIS mirror image, represents antiGOD. Satan further divides and creates an image of Himself, thereby bringing the concepts of soul and body into being; Himself ruling the soul whilst His image rules the body. Then He divides again, creating an image of His first division and thereby bringing the concept of the mind into being; Jehovah, ruling the image of the soul, whilst Lucifer rules the image of the body, which is also of course the image of the image of the soul.

4 The basic nature of GOD is that It is infinite; an infinitely small source point with infinitely large scope. Therefore the basic nature of anti GOD is that it is finite; the exact opposite (BI 19 1.25).

5 Pure creation, as described in 8I 19, where nothing exists between creation and creator, is pure reflection, pure channelling. The pure channel, the pure mirror, IS nothing, which is why it identifies completely with the pure reflection. It BECOMES the reflection, because it is nothing else. But also, for a pure reflection, nothing must come between the source and the reflector, or the image is obscured.

6 Remember also from BI 19 that the creation has no scope to create between itself and its creator (1.30). Its area of choice lies on the OUTSIDE of its existence. Similarly a mirror can only manifest images BEHIND its reflecting surface, It CANNOT manifest an image - or an image of an image, which would be its own creation - IN FRONT, i.e. between itself and the object it reflects.

7 The whole activity of creation and rejection becomes much clearer when it is seen in terms of reflection. When we realize that all that is created is a reflecting surface, and thereby an identical but opposing image, it's so much easier to understand. It goes hand in hand with the scientific knowledge that all matter (physical creation) is made up of basically the same material; atoms, which are little more than a nucleus of one kind of particle, called positive, surrounded by a constantly moving circle of another kind of particle, called negative. And for perfect balance and equilibrium there must be equal numbers of positive and negative particles. The parallels are not surprising.

8 We can set up a crude but illustrative analogy of the soul's creation of the body and then, to introduce the illusion of choice, the conflict of the mind.

9 Imagine first the soul; a pinpoint. Then allow the soul to create some distance away from it a pure reflecting surface, and thereby a mirror image of itself an equal distance beyond that surface. ******************************** GRAPHIC ********************************

10 This is a state of pure creation. No distortion, no confusion, no conflict, no disagreement. A state of balance and harmony.

11 But now, allow the soul to create another reflecting surface the same distance from itself but this time at right angles to the first creation. Another mirror image appears, this time not simply of the original pinpoint, but of the already divided pinpoint, thereby making a total of one original and three images. ******************************** GRAPHIC ********************************

12 The third image, the image of the body, is in fact two coincident images; the image of the body (above it in the diagram) and the image of the image of the soul (on its left in the diagram).

13 NOW, the primary image, the body, instead of seeing only the soul, sees also two other images, which appear to be in direct opposition to one another. One seems more closely attached to the soul, whilst the other seems more closely attached to it (the body). That is, after all, the way in which the new duality reflects the original duality. And thus the conflict of the mind is born; as an image of an already existing conflict (7.12).

14 Another way of looking at it is this. By creating a second image of itself in the second mirror, i.e. the image of the soul, the soul forces the body to fellow suit and to create a image of ITself in the IMAGE of the second mirror; i.e. the image of the body.

15 But however we look at it, the end result is that the body can now actually SEE its own opposition to the soul. It can see an image of itself in direct conflict with the soul .

16 When we see all of this in terms of mirror images, the absurdity of it is so apparent. To speak of the 'interests of the soul' and the 'interests of the body', of which image is on which 'side', of choice of any kind in the relationships between the different images and the original sourcepoint, is an anachronism. Just stand in front of two mirrors at right angles to one another, and you will see what I mean.

17 But, take it up a level, bearing in mind that we ourselves are IDENTIfiED with the images, that we know virtually nothing about cosmic mirrors, and that even within the terms of cosmic mirrors the situation is still far more complex than this simple looking glass analogy, and it is not surprising that the conflicts of the human mind are in control.

18 There is another ironic twist to this pattern of creation. The body sees the double image immediately beside it as having the interests of the body at heart rather than those of the soul. And yet, of the three images, this one seems to be much the closest to a reproduction of the soul WITHOUT opposition. It is the opposite of an opposite, and two negatives can - and in this case do - make an affirmative. Hence, when the soul moves to its left, although body and image of soul move predictably to their right, the image of the body moves accommodatingly to its left also. Draw the diagram again with an asymmetrical soul and you will see. ******************************** GRAPHIC ********************************

19 This is to show that even an oversimplified analogy of this kind is riddled with paradoxes. Just in case we should think that by knowing that it's all done with mirrors, we can immediately embrace and reveal all the secrets of the Universe. Not yet. We are still far too much subject to them.

20 But even the image of the image carries its compliance only so far. There is a simple experiment which you can do with your two mirrors at right angles to one another. Face them, and fix all three images in turn with a beady eye, then say sternly and with irresistible intention: "Follow me!" Turn around and stride off on a line bisecting the right angle. If you could see what your three beautiful creations do, you would understand at once the predicament of all creation!

21 Also try another somewhat more sinister experiment; an experiment in fragmentation of a kind. Take your two mirrors and hinge them at one end. Then put your face quite close between them, and slowly draw them together until they are resting on either side of your head. Here, amongst other things, you discover that the images which obediently close their left eyes when you close yours, negate this apparent cooperation with a pattern of opposition far more unnerving than that of their alternate neighbours. They won't look at you when you look at them!

22 Finally, form a triangle of mirrors with a small gap in one corner of the triangle, through which you can see. Shine a light down from above, put your hand up into the triangle from below, look through the gap, and then move your hand about. This will give you some idea of how a universe can be created with little more than a system of reflecting surfaces.

9. 1 But still, when it's only looking glasses and our own familiar faces - or hands - for us there is no real loss of the awareness of the fundamental unity. We know perfectly well that we and our image - and every other image that we choose to bring into being - are one. We may wonder sometimes as we look in a mirror whether perhaps after all we are looking through a window into reality, and our world is the image, whilst the reversed one on the other side of the glass is the real world. But whichever, we cannot fail to know that the two worlds are inseparable, identical, and basically only one existence.

2 But when it!s cosmic mirrors and the deepest strata of our own beings, we are almost totally deceived.

10. 1 It would be easy to seize on one particular generalization stemming from this knowledge of reflections, and to become obsessed with it. For example; with those in relation to whom we play a creative role, the worse they are the better that make us - and vice versa. But first of all, I hope by now we are far too sophisticated in the realms of universal structures for such a consideration to be more than a passing thought. And secondly, an appreciation of the true significance of this knowledge makes this kind of agreement completely irrelevant.

2 One of our most basic functions is the reconciliation of opposites. As long as we are identified solidly with one side of any duality, as long as we are still compulsively pursuing or clinging to one side, whilst at the same time equally compulsively negating or fleeing from the other, there is still some way to go before the reconciliation can happen. The concept of reflections takes us yet another step towards a complete realization of the basic sameness of all things, an awareness of the fundamental unity of every duality. It shows us from yet another angle the absurdity of conflict. It exposes the lie a little further. It gives us yet more detachment from a compulsive need to take sides, even in the most basic human conflicts, and thereby brand what is no more than two halves of the same whole, with the stigma of eternal separation.

3 Even good and evil are only reality and image; an entity standing before a mirror and looking at his own opposing but identical reflection looking back at him. With that knowledge, who can take up arms?

11. 1 But before it can BE knowledge, we must investigate further. And before we even begin to consider our relationships with one another in terms of reflection, let's examine the relationships within ourselves.

2 Even with no one else around, we are already subject at the very least to that four cornered clash of images which go to make up just one single human personality. Again we could become obsessed with a generalized conclusion, such as; the worse we are without the better we are within. And to some extent that's true. But simply caring with our outer consciousness about how 'good' we are is itself a 'good' manifestation. Might that not reflect a 'bad' inward reality? You see, we are almost forced, by the nature of the discovery, to abandon these labels and to take a wider view. Besides, as I've said, we are too far advanced now for this level of soul searching to be any longer helpful or meaningful. We are too far into the New Game and into a profound appreciation - at least on an intellectual level, if not an emotional level - of the equal validity of both positive and negative aspects. There is still a lurking agreement that it is better - safer perhaps? - to be of Christ than to be of Satan, but together with all the other tedious human realities, even that once seemingly impregnable bastion is showing definite signs of breaking.

3 What matters is not how positive or how negative we are, but our acceptance of the role we have to play, whatever it might be.

4 On every level of existence the principle of reflection manifests. So within each one of us there is a balance of opposites, a balance of positive and negative which may either conflict or complement. (And even THAT is determined by a balance of strife and harmony. So the way to use this knowledge of mirror images, is not to find fault or favour either in ourselves or others, but to discover even more about the nature and extent of our own choice and choicelessness.

12. 1 And there is another vital dimension to be taken into account when thinking of the balance of reflections; Time.

2 Whether we are going backwards or forwards in time makes no difference. (The law of balance would indicate that we are doing both; and anyway neither has any meaning except in relation to the other, and which is which depends entirely on our standpoint and our orientation at any given moment. Moment?) What matters is that we, together with the Game of which we are part, are subject to the dimension of time, and therefore to the concept of change.

3 A swinging pendulum is in a state of equilibrium and balance. But at any isolated point along its swing - except the central point, which is a point of STATIC equilibrium - it is in a state of imbalance. At the peak of its negative swing, for example, it is all negative. It represents (say) four steps left and no steps right, which does not resolve into zero. Similarly, at any point on the positive side of its central point, it is predominantly positive. It represents (say) four steps right and two steps left, which resolves into two steps right, again not zero.

4 But an important factor of a swinging pendulum is its movement, its constant state of change. Without that factor being taken into account, there appears to be imbalance. But when it IS taken into account, in other words when time is introduced, then the OVERALL balance and equilibrium can be seen and appreciated.

5 In fact it is the imbalance itself which CREATES the state of change. If the pendulum is left at its central point, it remains static. The only way to make it swing, and therefore change, is to move it from that point to a state of imbalance and let it go. Then it is forced to find a new kind of equilibrium; one that is dependent upon time and movement. It cannot become instantaneously balanced. That would require an anachronism. But it can create a situation whereby balance is restored within a time span, by the immediate imbalance in one direction being precisely offset by a future imbalance of exactly the same quantity in the opposite direction; in other words, an identical opposition to itself; a reflection.

6 Time is dependent upon change. If NOTHING changed at all, there would be no time, only a suspended instant. And if everything were in a state of perfect IMMEDIATE balance, that is how it would be; no change and therefore no time - but also no existence as we know it, because our universe is in a constant state of immediate IMbalance, which is why it has to change constantly. So you could say that time is actually CREATED by imbalance. If there was no immediate imbalance, there would be no need for change, and therefore no change, and therefore no time.

7 But there IS immediate imbalance, therefore there IS a need for change, therefore there IS change, therefore there IS time.

8 So our equilibrium does not have to be - and is unlikely to be - immediate. At one moment in time we might be manifesting a predominantly negative pattern. That on its own is an imbalance. But it is offset by an inevitable future difference in the position of the pendulum, which brings about the manifestation of an equally predominantly positive pattern.

9 Right now the human game is close to the negative extreme; the death point. Therefore, taking the current 'in time' state of the game as a whole, there is very little positive manifestation at the moment. Some of the cycles WITHIN the overall cycle may show strong positive leanings, but the human cycle itself shows very little. It is currently in a state of extreme imbalance, in a negative direction. But when we look forward, beyond the End, and consider the New Beginning and its accelerating movement towards a predominance of POSITIVITY, as opposed to the present predominance of NEGATIVITY, we can appreciate the balance and the BASIC equilibrium of the whole system.

10 So don't expect equal and balanced manifestations on both sides of the fence within yourself at any given moment. A bias in one direction now, offsets a previous bias in the other direction, and will itself be offset in the future. Each of us is a pendulum in full swing.

11 Even the New Game - our harmonic (cycle within a cycle) of the New Age - is not all positive. On the contrary, it is still predominantly negative. BUT, instead of becoming more so, as it does on the negative side of the cycle, it becomes LESS so with increasing velocity. This is why the principle of the New Game is not positivity, but ACCEPTANCE OF NEGATIVITY, which LEADS to positivity.

12 There is a vital difference between the pendulum on its negative swing (say right to left) moving outwards towards the negative extreme, and the pendulum on its positive swing (left to right), in exactly the same position but moving inwards towards the positive extreme. Both show a negative imbalance, a predominance of negativity, but with first, the imbalance and the predominance are increasing - at a slower and slower rate because of the increasing counter-pressure - whilst with the second, they are decreasing - at a faster and faster rate as the positive force takes over more and more.

13 We can transcribe the path of a pendulum to INCLUDE its changing speed factor, by representing it as a particle moving at a CONSTANT speed around the rim of a circle. ******************************** GRAPHIC ********************************

14 As regards its distance from the central axis, the particle moves in exactly the same way as a pendulum moves - fast at the centre and then slower and slower as it approaches the ends.

15 So here we have our familiar Game cycle, with Life at one end, the positive extreme, and Death at the other, the negative extreme. ******************************** GRAPHIC ********************************

16 The vertical line marks the central axis of the pendulum's swing; the point of momentary IMMEDIATE balance between positive and negative; the point where there is 'IN TIME' equilibrium. As you see, it happens twice; once on the negative swing, as we cross the line from a positive predominance to a negative predominance, and again on the positive swing, as we cross a negative predominance to a positive predominance.

17 Because we ourselves cannot move AT WILL in time, and instead are fixed within the cycle of the pendulum, it is not easy to appreciate the overall balance. We live in a predominantly negative world, which is becoming more negative. It's hard to visualize the existence of an equal and opposite predominantly positive world. because it is both behind us and before us in time, but not with us. However, it's there, and despite its current non-manifestation, it provides the necessary balance and equilibrium, by its past manifestation and its inevitable future manifestation.

18 Reflections are the same. Due to the fact that the speed of light is almost infinitely great COMPARED to the time and distance relationship to which WE are adjusted, ordinary mirror reflections appear to happen instantaneously. But supposing we were capable of, and therefore adjusted to, speeds (say) double and quadruple the speed of light, we would then have no difficulty in perceiving the time lapse between an action and its reflection in a mirror. There would be a distinct delay on the part of the image.

19 Extend this to cover cosmic reflections and you can see that the balance, whether it's in conflict or harmony, provided by images on mental and spiritual levels, need not be by any means an 'in time' balance.

20 So before we tie ourselves in knots trying to lay the entire balance of all existence before our eyes in one moment of time, let's remember that, in order to find any balance at all, we must look backwards and forwards in time, as well as within and without, and as well as at creative and receptive elements in the Game.

21 This will help us even further in understanding all the apparent anomalies and paradoxes which both surround and stem from us. They are all parts of a balanced sequence of living and dying, of expansion and contraction, of coming in and going out. They are all parts of the constantly undulating rhythms of the universe. WE are all parts of that sequence and those rhythms. In our current separate and isolated identities, our vision is severely limited for the purpose of the Game. But we are still parts of something whose vision and capacity for understanding are infinite by comparison, and can embrace the great controlling patterns of existence. And already we are beginning to return to re-inclusion within the identity of that all embracing power. We have been stretched to the maximum, and now the pain of that tortuous stretching can only diminish, gradually at first, like a returning pendulum, but with steadily and inevitably increasing velocity.

22 The world as a whole, the human race, has not yet reached that maximum stretch-point. Our harmonic has preceded them; which means that we can now help those who follow us to reach that point with as little suffering as the Game allows.

23 And the greatest help we can give, to those who are destined to receive it, is the reassurance that THEY WILL RETURN. They will come back from that point of maximum separation, and move once more towards unity. Our reassurance will not spare them the pain of the separation, but it will make it far easier to bear.

24 To know that everything they have done, everything they have said, everything they have been, everything that has happened to them, has been a fundamentally positive contribution to the Game, a step towards fulfillment, a vitally needed part of the cycle which takes us all in our various roles and capacities back to GOD; and to know that they are included in that journey back, whoever they are and whatever they have been; that is all they need. That is all that any soul requires. We cannot force a soul to recognize these things. Some are destined to carry the burden of ignorance until the End - though even that does not exclude them from the final Redemption. But we can be the source of knowledge for those who CHOOSE - or are chosen! - to know. And that is our function.

13. 1 There is another hitherto mysterious phenomenon, which we can examine with far greater clarity in terms of reflected images. The Void.

2 What is the Void? And why is it Lucifer's Void?

3 Let's first of all carry our looking glass analogy even further, and illustrate the basic pattern of a life and death cycle in a very simple and graphic way.

4 Imagine a single mirror pivoted at its lateral centre, so that it can spin in an upright position around a vertical axis. Place an object against it close to one end, and on the anti-clockwise side. Now you have a state of division (object and image) and union (there is nothing between them). Gradually turn the mirror on its axis, clockwise and away from the object. The image begins to move away from the object in an arc.

5 Continue the movement slowly and steadily until the mirror again touches the object, close to the other end this time. You will notice that the image has completed a full circle and returned to a state of union with the object.

6 You can refine this experiment further by placing the object right ON the end of the mirror. Then you begin with no image (a state of unity; no division), and you return to a state of unity.

7 And refine it even more. Have a double-sided mirror, and you can simulate cycle after cycle. Unity (no image), division (object and image close together), separation (image moving away from object), full cycle (image going all the way round the circle), union (object and image close together again), unity (image reabsorbed by object), union (reappearance of image), etc.

8 As you will discover, a quarter of a cycle takes the image to death point, the point of maximum separation. Then another quarter of a cycle brings it back to unity with the object.

9 Now a further refinement. Instead of just one double mirror, have two at right angles to one another, forming a cross, where one is the primary mirror and the other is the secondary mirror at right angles to it.

10 Again turn the system slowly clockwise. This time the primary image does a full cycle, but also two other images appear, both on the rim of the same circle.

11 Bearing in mind that this system of mirrors, though quite refined, is still extremely simplified in relation to the cosmic mirrors involved in the Game itself, let's nevertheless follow the analogy and relate the object and the images to the human cycle. The object, let's say, is the 'soul'. The primary image (the one in the primary mirror) is 'the body'; i.e. the identity with which the body is directly identified. So we have the first division; soul and body. Then, reflected in the secondary mirror, the cross piece, is the IMAGE of that division; the image of the soul and the image of the body, which constitutes the mind.

12 We have already seen this situation in our two mirrors at right angles. But now we can carry it a great deal further.

13 (For the most realistic effects, ensure that your object is narrower than the thickness of your double mirrors.) ******************************** GRAPHIC ********************************

14 Begin as you did with the single pivoted mirror; the primary mirror is in line with the object. There is no primary image. Now revolve the mirrors slowly. As soon as the primary mirror shows an image of the object, and therefore there is a division between soul and body, the other two images also appear right at the other end of the cycle; the death point. ******************************** GRAPHIC ********************************

15 These of course are the mind images, produced by the additional mirrors; the image of the soul and the image of the body.

16 To begin with, these two images are also in a state of division but no separation, similar to the state of the soul and the body. Then, as the mirror turns and body moves away from the soul, the image of the soul also moves away from the image of the body, which itself remains static at the death point of the cycle.

17 The body, which is the primary identity of the soul's primary creation, now finds itself influenced by two other possible identities. 'One' is the image of the soul reflected in the secondary mirror. This is one half of the mind, and as the body moves AWAY from the soul, this image moves at precisely the same speed TOWARDS the soul. 'Two' is the image of the body reflected in the IMAGE of the secondary mirror. This is the other half of the mind, and it is static. It remains unmoving at the death point of the cycle.

18 Here we can hardly fail to see the full extent of choicelessness. If this is the basic state of the relationship between our souls and their creations, our bodies, the it must also be the basic state of the relationship between our creators and ourselves. And assuming that the mirror system is originally set in motion by the creator and then automatically continues to revolve by its own momentum, the basic pattern is one hundred per cent predictable.

19 But imagine for the moment that the body really HAS the choice that it appears to have within the system. (And the illusion of it is powerful, so the image is valid.) See yourself as that body and outer consciousness beginning a life and death cycle. What pressures act upon you at any given moment? (Bear in mind that technically you are the mirror not the image, but that you are so completely identified with the image, that you have BECOME it. )

20 Now outside yourself you see the soul; the spark of pure awareness. This vision is your link with your creator. It keeps you within the cycle. Although you are moving away from your creator, you cannot leave the rim of the circle. You are held within the system. Regardless of your speed and direction of movement you are always the same distance from the central pivot and that links you inseparably with the source of your existence.

21 Inside yourself, as previously mentioned, you are identified first and foremost with the primary image of the soul; the body. This, as far as you are concerned is 'YOU'; an outer consciousness located in a physical vehicle which expresses that outer consciousness. And although it is the technical you, i.e. the mirror, which moves, as far as you are concerned it's this image, this body, this personality in physical form, which moves (at double the speed of the mirror). And THAT is 'you'.

22 But also, you cannot escape those other two images. first, there's the image of the soul, again outside of you, as is the soul, and yet not the soul; an image like yourself, but ethereal, spiritual, moving heavenwards (towards the soul) as you are moving earthwards (away from the soul). The image of the soul represents, not pure transcendence as the unmoving and unchanging soul does, but a journey TOWARDS transcendence; a striving and a reaching for spiritual fulfillment, a leaving behind of earthbound things. Not only does it move towards the soul, but it moves quite pointedly AWAY from the image of the body, that other static earthbound image. It sets an example of earthly self-denial through its direction of movement. It is of course, as we already know, the Jehovian element of the mind.

23 The pressure that this soul-orientated image exerts upon you, the message it gives you, constitutes an urge to reverse your own movement, to return to the soul, to leave your separate worldly existence, your aims and desires for human success and satisfaction, to go BACK in time, and to follow the path of the image of the soul - though of course on the other side of the circle.

24 The part of your mind which says: 'Follow Jehovah', drives you into the past. And now we can see mare clearly than ever before the inevitability of the Jehovian failure pattern. You CANNOT reverse the process. You cannot even stand still. The cycle has been set in motion, and it has to complete itself. And besides, even if you could, what disillusionment! If the movement of the system were reversed, you (the body) would indeed start moving back the way you came, towards the soul; but at exactly the same moment, the image which you thought you were following, would also reverse direction and start moving AWAY from the soul.

25 But of course, you as the body know nothing of these inevitabilities. You see the image and you feel the pressure. Consequently you manifest a desire to go back in time, and consequently you fail, because you cannot go back in time. The part of you which is driven by the Jehovian image of the soul is fated to fail in the fulfillment of its desires.

26 Then there is the image of the body; very much inside of you as is your own primary identity, but in both directions an image of an image, and therefore far less tangible. It also lies on the rim of the circle; but unlike yourself, and unlike the image of the soul, which are both constantly moving, this image is static. Regardless of the movement of the mirror and the other images. the image of the body does not move.

27 It stands at the opposite end of the universe - seemingly - from the soul. It is as far from the soul as the boundaries of the cycle will allow. It s the true diametric opposite of the soul. But~ precisely because it is an image of an image, it appears to be an exact reproduction of the soul WITHOUT the inversion of left and right. It appears to be a 'true' fulfillment, and yet, at the same time, WITHIN the terms of the body's own existence. It is the image of heaven on earth. spiritual fulfillment within human terms, reidentification with the true and un-inverted nature of the soul, and yet still within a worldly existence.

28 The body on its own is painfully aware of its opposition to the soul. It knows that when the soul turns to its right, it (the body) inevitably turns to its left. It FEELS the state of its own opposition to its creator. But here it sees an Image which seems to be identical and yet NOT in opposition to the soul. When the soul turns right, the image of the body turns right also. A vision of an angelic nature, but, miraculously, WITHIN the terms of the body's own existence.

29 It hardly needs to be said that the Lord Lucifer rules this image of what appears to be human divinity.

30 WE KNOW that images of images are not as totally identified with the objects they reflect as they might appear to be. We have seen how they flatly refuse to look at us when we look at them; a particularly pointed form of rejection. But the body is not the soul. It does not see the activities of the Luciferian image of the body as the soul sees them. As far as the body is concerned, the image of the body is a human angel, which means it represents the ultimate in human fulfillment.

31 And the pressure that this angelic body-orientated image exerts upon you, the message it gives you, constitutes an urge to reach forward round the circle, to fulfill all your aims and desires for human success and satisfaction, to go FORWARD in time, to ATTAIN that human paradise and that state of human divinity.

32 The part of your mind which says: 'Follow Lucifer', drives you into the future.

33 Now the ACTUAL direction of movement is already determined by the original creation and separation. Satan the Separator put the cycle in motion, and it must continue and complete itself. He rules both soul and body. The soul is adamant about its static position. It remains in its state of spiritual transcendence, and makes no move towards the retreating body. It holds its position OUTSIDE the human game, in that it does not move with the cycle. It is unbending. The body is equally inexorable in its INVOLVEMENT with the movement of the cycle. It moves as directly as it can away from the fixed and static spiritual standpoint of the soul. It is as unbending in its rejection of that standpoint, as the soul is in its retention of it.

34 Those are the Satanic pressures; uncompromisingly spiritual on one side. uncompromisingly physical on the other. And the resolution of those pressures is the clockwise motion of the lif