By Robert DeGrimston
CHURCH OF THE
The Universal Law
The Cycle of Ignorance
Control is Contact
The New Game
COMMUNICATIONS TO ALL BRETHREN
(INFORMATION) from ROBERT DE GRIMSTON
will read on the following pages was written by Robert de Grimston, Founder of
The Process - Church of the Final Judgement. It was written by him over a period
of nearly two years, originally only for internal Brethren of The Process (which
explains the term ‘BI’ - Brethren Information). Some of the earlier BI’s will
point out to the reader the toughness of the road that we of The Process
undertook to travel. We knew it would be hard. None of us had any illusions
about that, since we all as human beings have travelled so far downwards from
our original point of purity. Equally we knew that there was a time limit to the
hard part of the journey, a time limit to the feelings of pain and negativity we
had to feel, in order to complete our - for want of a better word - expiation.
If you, the reader, follow our progress through the book, you will see the point
where the beginning of the breakthrough occurs, You will see the breakthrough
itself. And you will see what is on the other side of the breakthrough. From
feelings of failure to knowledge of success; from the shackles of death and all
that death represents, to the certainty of life and everything that goes with
that certainty; the joy, the fun, the strength and confidence, and every other
feeling of positivity that is part of the certainty of life and love. What is
contained in this book is an integral part of our progression. It is the
awareness of The Gods channelled by Robert de Grimston, who has given us
permission to publish his work. The BI’s we have chosen to include are the ones
we feel are most immediately applicable for those of you who feel caught up in
the human game of conflict, dissatisfaction and disillusion; the human game,
from the miseries of which, we of The Process, from personal experience, know:
THERE IS AN EXIT.
The Universal Law
CHURCH OF THE FINAL JUDGEMENT
COMMUNICATION TO ALL
Brethren, As it is, so be
The Universal Law covers
all aspects of existence.
WHAT A MAN GIVES, HE MUST
RECEIVE. THE EFFECTS A MAN CREATES, ARE CREATED UPON HIM IN RETURN.
Therefore if we wish to receive something, we must give it.
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.
And if we do not wish to
receive something, we should not give it. Ultimately we give only to ourselves;
but in order to do so, we must give to others.
THIS IS THE ETERNAL
PARADOX; ONLY UPON OURSELVES HAVE WE THE POWER TO CREATE EFFECTS, BY OUR OWN
CHOICE; BUT IN ORDER TO DO SO, WE MUST CREATE EFFECTS UPON OTHERS, BY THEIR
What is the answer to
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.
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.
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.
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.
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
‘WHO SHEDS MAN'S BLOOD, BY MAN SHALL HIS BLOOD BE SHED.’ ‘WHO LIVES BY THE
SWORD, SHALL DIE BY THE SWORD.’
These are not
justifications for capital punishment; they are plain statements of fact,
stemming from the Universal Law.
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.
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.
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.
But whatever man might
do, the Law is inexorable.
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
‘victims 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.
ALL BEINGS ARE ULTIMATELY
INVULNERABLE, EXCEPT TO THEMSELVES AND THEIR CREATOR.
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 destructive the
elements around it might be. Its destruction is its own choice, even though it
must use forces outside itself to effect it.
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.
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.
IN ORDER TO RECEIVE, WE
MUST GIVE. THERE IS NO OTHER WAY. THAT IS THE LAW.
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.
THE HEALER IS HEALED BY
HEALING OTHERS, NOT BY MINISTERING TO HIMSELF.
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
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.
This is neither good nor
evil; it is the Law.
And the Law applies to
substance, not to accidence. Repayment 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.
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 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
WHAT A MAN GIVES, HE MUST RECEIVE. WHAT HE DOES NOT GIVE, HE CANNOT RECEIVE. IN
ORDER TO RECEIVE THEREFORE, WE MUST GIVE.
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.
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
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
For nothing is evil, if
it is for GOD; and nothing is good if it is for man estranged from GOD.
IF A BEING DESTROYS WHAT
IS EVIL, FOR GOD, THEN THE EVIL IN HIM IS DESTROYED AS RECOMPENSE. AND IF A
BEING GIVES LIFE TO WHAT IS EVIL, FOR MAN, THEN THE EVIL IN HIM IS GIVEN LIFE.
So say rather:
‘Preserve that which you would have preserved within you, and destroy that
which you would have destroyed within you.’
TO GIVE LIFE TO WHAT IS
GODLESS, IS EQUAL TO DEALING DEATH TO THAT WHICH IS OF GOD.
TO LIGHT CANDLES IN HELL,
IS EQUAL TO OBSCURING THE LIGHT OF HEAVEN.
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
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.
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 yourself destroying them as well.
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.
IN ORDER TO RECEIVE, WE
MUST GIVE. THAT IS THE LAW.
But the world of men
lives by the inversion of the Law.
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.
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 sustenance 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.
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 contradictory 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.
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.
His values are worldly.
The scope of his knowledge and awareness, is limited to the physical human world
in which he lives.
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.
That is the Law, and all
existence is subject to it.
But man has forgotten the
Law; otherwise he could find no justification for his way of life.
AS WE GIVE, SO SHALL WE RECEIVE. THAT IS THE LAW.
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.
THE PRINCIPLE OF SELF-JUDGEMENT
IS THIS: A PERSON MAY ACCURATELY JUDGE WHAT HE GIVES, BY WHAT HE RECEIVES.
If he receives pain, it
can only be because he gives pain. If he receives joy, it is because he gives
If he feels insecure, it
is because he gives no security. If he is confident, it is because he gives
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.
If he is stimulated, it
is because he gives stimulation. If he is bored, it is because he is boring.
If he is offended, it is
because he offends. If he receives kindness, it is because he is kind.
If he feels hurt, it is
because he makes others feel hurt. If he feels loved, it is because he makes
others feel loved.
BY WHAT IS DONE TO US, WE
CAN KNOW, IF WE WILL, WHAT WE DO TO THOSE AROUND US.
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.
Such self-judgement must
eliminate all blame; which is the basis of human self-destruction.
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-judgement by the
Universal Law can prevent that spiral.
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.
WHAT WE RECEIVE, IS NO
MORE AND NO LESS THAN WHAT WE HAVE GIVEN, RETURNED TO US. THAT IS THE LAW.
BLAME IS THE DENIAL OF
But what is blame? Is it
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.
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 forewarned
by CHRIST, and thereby forearmed with faith in his rightness 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.
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
So what is blame?
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
responsibility’; 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.’
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
BY WHAT IS DONE TO US, WE
CAN KNOW WHAT WE DO TO THOSE AROUND US.
EVIL BELONGS WHERE IT
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.
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.
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.
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.
WHAT WE GIVE WE MUST
RECEIVE IN RETURN. THAT IS THE LAW.
If we do sin, if we give
what we ourselves judge to be evil, then the account must be balanced. Sometimes
it is balanced immediately, with the pain of guilt and remorse. Sometimes
further expiation is required. Automatically, and often quite unconsciously, we
draw evil on to ourselves, in order to effect such expiation, in order to pay
off the debt which we have incurred.
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.
And such is the state of
man, so deeply blinded is he to the Law and its profound significance.
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
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
That is the Law, and none
but GOD can transcend it.
WHAT A MAN GIVES HE MUST RECEIVE.
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?
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 alienation from the Source of Life.
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 opposition 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
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.
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.
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.
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.
And therein lies the end
of self-destruction, and the conquest of Death.
So be it.
ROBERT DE GRIMSTON
THE CYCLE OF IGNORANCE
CHURCH OF THE FINAL JUDGEMENT
COMMUNICATION TO ALL
Brethren, As it is,
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
The Cycle is based on an apparently logical series of unconscious agreements,
which tell a person to follow a particular path, in pursuit of certain goals,
with the promise of satisfaction, fulfilment, well being, joy, contentment, or
similar rewarding consequences, at the end of that path.
‘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.’
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,
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.
However, built into the
Cycle, as part of its structure, are the necessary justifications to cover
either of these possibilities.
‘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...’
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.
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.
The Cycle of Ignorance is
the compulsive pursuit of the Luciferian dream; the illusion, the mirage on the
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.
But why is there no
progress within the Cycle of Ignorance?
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
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; therefore he feels compelled to go on repeating the same cycle over and
over again, in the hope that one day he will be satisfied.
IF THERE IS NO ACCEPTANCE
OF THE PRESENT, THERE CAN BE NO MOVEMENT INTO A NEW PRESENT, ONLY AN ENDLESS
REPETITION OF THE OLD PRESENT.
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 fulfill himself within
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.
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.
‘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
The Cycle of Ignorance is
a fantasy world; no logic, but the illusion of logic; no change, but the
illusion of change.
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.
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.
As long as he fails to
attain them, he is frustrated and dissatisfied, 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.
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.
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.
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.
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.
This is the power of
failure, when you are in compulsive pursuit 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
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.
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.
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.
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 satisfaction he expected?
Instead he must go on amassing more and more wealth, in the futile hope that one
day it will.
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’.
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
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.
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.
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.
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 something 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.
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
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.
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, theological, 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.
THE CYCLE OF IGNORANCE IS STATIC AND UNCHANGING.
Only knowledge, deeply
felt knowledge, can break the Cycle of Ignorance. And therefore, by its very
nature, it precludes any means of breaking it.
As long as we are
ignorant, we are locked in the Cycle of Ignorance; and the Cycle itself
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.
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.
But to be free altogether
of the pattern of the Cycle, seems impossible, as long as there is any ignorance
at all in us.
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
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.
In the present, only the
present is valid. Now, only ‘now’ is meaningful.
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.
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. 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 assessment is invalid. Whatever you do is
based on a distorted image.
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.
The past is finished and
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.
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
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.
Non-understanding of the
past and future, is one basic cause of the human predicament.
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
expectations 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.
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.
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 assessment of the present.
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.
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.
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.
And the criterion is
this. If the past or the future becomes a subjective influence on the present,
instead of simply an objective adjunct, then it will distort or displace it.
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.
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.
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.
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
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
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.
The goals on which you
have fixated your attention are compulsive subjective images of the future,
clouding your vision of the present. InvaI4 date such images of the future as
being a significant part of the present, and you invalidate those goals.
And the time and energy
which you have already spent in futile pursuit of those goals, constitute a
whole series of obsessional 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.
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 significance, in terms of its actuality.
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.
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.
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.
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.
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, of what is now.
The human mind is composed of images of past and future.
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.
Time is our enemy, only
if we stretch our attention from one end of it to the other.
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.
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.
If we serve the present,
our existence is a constant living. If we serve the past and future, our
existence is an eternal dying.
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
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.
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
So be it.
ROBERT DE GRIMSTON
CHURCH OF THE FINAL JUDGEMENT
COMMUNICATION TO ALL
Brethren, As it is,
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 division of GOD and GODlessness, there springs the
fragmentation of all things, and the scattering of all the parts of One,
throughout the Universe of Time and Space.
GOD is divided and
divided and divided; until It is stretched from one end of eternity to the
But without Time there is
no Separation. Ultimately there is no division. There is no right and wrong, or
good and evil.
The burden of Time is the
conflict of the division. And this is our burden.
We embody the whole separation, from one extreme 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 deepest 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.
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
GODlessness, at the same time manifesting both within ourselves.
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
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
We must know perfection,
And we must know the
Separation, in all its stark and unequivocal intensity.
Before it can be
transcended, it must be known, and felt, and experienced, to the ultimate. Black
must be the ultimate black, and white the ultimate white; and we must feel and
know them both.
For again, there must be
Separation, before there can be no Separation.
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.
If we are clinging
desperately and fearfully to something, terrified that at any moment it might be
torn from our grasp, then we cannot be truly united with it, until we have first
been separated 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 until we have seen the true extent of our separation. 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 inclinations; to exercise our illusion
of choice, according to our own judgement, and the signs that are there to guide
However choiceless we may
consciously know ourselves to be, until that knowledge has become a true and
deeply founded awareness, both conscious and unconscious, there is still the
illusion 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 and
attempt to fulfil it.
part of our choicelessness; as is the fact that we shall inevitably fail.
If we demand something compulsively of ourselves, we 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
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 direct 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, stems directly from the nature of its existence, and therefore from the
way it has been created.
But when we speak of
creations, we include a factor which contradicts this logic. We include the
concept of personal choice. We say that a human being, which is a creation of
GOD, has a will of its own which is independent of its creator. And GOD, by Its
condemnation of Its creation, on account of its misuse of its power of choice,
But this is disownership
of the creation. This is saying that what the creation does, stems not from the
nature of its creation, but from some independent element, peculiar to the
creation, but having no connection with the creator.
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, which 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 particular
direction. He demands obedience.
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.
REJECT AND YOU MUST BE
REJECTED IN RETURN.
So the creation disobeys.
It must, in order to fulfil the Law. It quite deliberately 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.
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 creator, who equally felt his creation’s power to choose.
But it was a lie. Choice
does not exist. Every creation in the Universe, on every level, is subject to
the Universal Law, which controls everything the creation manifests, and is
A man has no more choice
than an amoeba.
But why then the lie? Why
the illusion? What is it for?
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 falling; 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.
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
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 except by completing. The full circle of the
Game must be traversed; rejection by rejection by rejection.
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 creations s creation also creates, and
rejects. And so the cycle continues; separation on separation on separation.
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 failure, our creators reject us the more, separating us ever further from
knowledge of them, from contact with them, from their love and their security.
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 responsibility, and thereby forcing them to fail in order to reject.
And as long as we pass
responsibility downwards, as long as we demand of those below us, 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.
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 demanding, we shall be rejected.
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
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.
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 ourselves and one another.
We shall continue to feel
the urge to blame ourselves and one another. We shall continue to want to strive
amongst ourselves; despite what we cannot help but know. For that is the Game.
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 themselves must suffer, to conclude the Game according to the
Law; if we know that whatever our burdens, Theirs are a hundred times greater
and more agonising to bear; then we can endure with a greater sense of purpose
and worthwhileness; then we can find some light of truth in the darkness of the
And if, beside the pain
we feel, we hold a separate and independent 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; then we can derive an added strength, and a basic reassurance and
security, from the faith inherent in this distinction.
The mind thinks, whilst
the soul both knows and feels.
But within the Game,
knowing and feeling are divided; separated from one another by the conflict of
the thinking mind. So that what we know, is not always what we feel.
We know truth; but we
feel a lie.
We know love; but we feel
We know that ultimately
there is life; but we feel the all-pervasive presence of death.
We know the Unity; but we
feel the Separation.
We know GOD; but we feel
the pressures and effects of GODlessness.
We know the ultimate goal
of perfection; but we feel submerged in irrevocable imperfection.
We know Heaven; but we
feel the restrictions and the horrors of Hell.
We know harmony exists in
all things; but we feel ourselves and all existence torn apart by seemingly
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.
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.
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.
And the cycle is drawing
to its inevitable close. And although 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.
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 towards,
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.
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.
Then we shall know and
feel as one. Then we shall 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 we shall know what
we want, not only by what we have, but also by what we feel we want. Then the
spark of pure consciousness shall rule within each of us, instead of being
subject to the anachronism of a divided unconsciousness.
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 accepted, without the pain of conflict and frustration.
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 DE GRIMSTON
CHURCH OF THE FINAL JUDGEMENT
COMMUNICATION TO ALL
Brethren, As it is,
No being in the Universe
There is no such thing as
selflessness—unless it is non-existence. There are no such qualities as
altruism or unselfishness.
If we exist at all, then
the core of our existence, by definition, must be the self. The spark of pure
consciousness, which is the essence, is the self.
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. And even as we deplore our
selfishness, we can become further appalled by the fact that we deplore it
because it could lead to our damnation. So that even our desire to be selfless
seems to be a completely selfish desire!
There is no future in
We speak of the Salvation
of GOD. But why is our purpose to save GOD? Is it selfless altruism?
By no means. We are 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
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.
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 depend, 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.
And to narrow it down
even further; it hinges upon the scope of our identification.
If we identify ourselves
with our physical existences, then self, for us, is that; our bodies. Survival
of self means survival 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.
If we identify ourselves
with our social status, then that is the self which we seek to preserve at all
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 identification; again narrow and transitory. Social
status is meaningless in ultimate terms.
We can identify ourselves
with our material possessions, and feel that at all costs we must preserve them
in order to survive; 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.
We can identify ourselves
with our profession or calling, and feel that as long as we have that we are
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
The scope is wider than
physical existence or social standing, but it is still small and meaningless in
We can identify ourselves
with a political ideal, with an entire 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 existence, 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.
But if we examine the
wider territory, if we look closely 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
differentiations 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?
The awareness only takes
the being so far. It reaches beyond the tiny confines of its own personal
separateness, but it cannot reach beyond the equally temporary, though somewhat
larger, separateness of a human group or a human concept.
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
qualities and human limitations, no matter how vast, no matter how much scope it
covers, it is ultimately meaningless; it is transitory and destructible. Like
humanity itself, it is subject to death—corruption, decay and death.
As long as the self seeks
survival within human terms of any kind, it must be destroyed; just as humanity
must be destroyed.
If a framework is
destroyed, then everything which exists only within that framework, even if it
spans it from end to end, must be destroyed as well.
So with what can the self identify in order not to be destroyed, in order to
survive? What is indestructible? What is ultimately invulnerable? Only GOD; the
Life Source of all existence.
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
Self becomes GOD, and GOD
becomes self. Thereby self becomes invulnerable and indestructible.
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-destruction.
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.
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 identified 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 human
values are shallow and transitory, and yet feel inextricably involved with them.
That is the power of the human mind, which imprisons the soul.
For the soul is like a
caged bird. It sees freedom beyond the limits of its narrow confinement; it sees
the sky, and understands 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, understands 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.
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 awareness, known and felt? How to become the dream of not just seeing,
but of being GOD?
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.
The being cries in
helpless despair to its creator.
O GOD, the separation; no
longer in blind ignorance 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?
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
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?
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
Action is the fruit of
knowledge; but knowledge is always the source.
Something we must know,
in order to begin the journey into life; but what?
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?
That is knowledge. That
is all the knowledge that exists. The rest is speculation.
The bird is in the cage.
For the bird, the cage is. The sky will be, but is not, except as a vision of
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.
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
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.
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.
But again what is the
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.
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 imprisoned.
TO KNOW THAT WE ARE
GREATER THAN THE PAIN WE FEEL.
When we know that, we
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 have always said that
until the full extent of the alienation 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 w~ are trapped,
and in what we are trapped; we cannot be free of the trap.
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.
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.
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 freedom 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.
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.
But that is again a
contemplation of the final steps. We are only beginning.
We are behind the bars,
examining them; beginning 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.
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
falling, as long as we rise again.
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.
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
We each of us feel
moments of despair, moments of 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 stagnates and is unable to move, the first lifts him and gives him a new
The lifting may be done
in any way that is effective and appropriate: a gentle word or an angry word,
validation or invalidation, 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 different remedy.
So set no standards on
what is needed by a person who is lost in the depths of a sense of futility.
Simply be open to inspiration, and do whatever is required to put him on the
If he has done the same
for others, it can be done for him. And who has not, at some point in his
IF WHEN WE ARE STRONG AND
CONFIDENT, WE GIVE OUR STRENGTH AND CONFIDENCE TO GOD AND THE BEINGS OF GOD,
THEN WE ARE WEAK AND IN DESPAIR, GOD AND THE BEINGS OF GOD WILL GIVE THEIR
STRENGTH AND CONFIDENCE TO US. THAT IS THE LAW.
We must go through
weakness to reach strength.
We must know despair,
before we can find fulfilment.
We must die, before 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 darkness
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.
THE ONLY ROAD TO LIFE,
PASSES THROUGH THE VALLEY OF THE SHADOW OF DEATH.
So be it.
ROBERT DE GRIMSTON
CONTROL IS CONTACT
CHURCH OF THE FINAL JUDGEMENT
COMMUNICATION TO ALL
Brethren, As it is.
CONTROL IS CONTACT.
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.
A man driving a car has
contact with the car, and thereby controls his operation of the car.
But if this man has very
little experience of driving, and therefore very little knowledge of the
techniques and requirements of driving, his contact is slight. Because
contact—even physical contact—involves the mind as well as the body.
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.
And that is control.
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.
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.
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.
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.
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.
That is knowledge, which
is contact, which is control.
But what is it that a
driver and a carpenter and a musician control? The car? The tools and the wood?
The musical instrument?
No. It is his
relationship with the car that the driver controls, and the outward effects
which arise from that relationship. 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
Similarly, the carpenter
and the musician. 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. And the musician controls the way he relates to his instrument,
rather than the instrument itself, which does not change.
In each case the outcome
measures the standard of control.
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.
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.
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.
And in each case the
control is a control of relationship, and it depends for its precision on
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.
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.
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
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.
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.
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.
Contact is knowledge. 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.
CONTROL IS CONTACT.
When we relate to other
people, when we make contact with them, we control our relationship~ with them
and thereby the results and effects of those relationships.
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.
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. Unconsciously we may be
controlling them, and deliberately driving them along painful and destructive
paths, but consciously, outwardly, we have lost control of them. On the surface,
they appear to be controlling us.
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?
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?
And the musician who
cannot keep in tune or in time. The discordant sounds are evidence of the
contact. But what kind of contact?
Clearly there is good
contact and bad contact. And as a result there is good control and bad control.
Between people and things
there is good and bad contact and control. Between people and people there is
good and bad contact and control.
But who is to judge?
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.
THE CRITERION OF GOOD AND
BAD CONTROL IS THE GAP BETWEEN WHAT WE CONSCIOUSLY DESIRE, INTEND, EXPECT OR
ACCEPT, AND WHAT ACTUALLY MANIFESTS.
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 particular sharp corner and he
accepts the limitation and he is satisfied, that is good control.
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.
IT IS NOT THE EFFECTS WE CREATE, THE ACTIONS WE TAKE, THE MOVES WE MAKE, WHICH
ARE GOOD OR BAD IN TERMS OF CONTROL. IT IS THE GAP BETWEEN THE EFFECTS WE CREATE
AND THE EFFECTS WE DESIRE TO CREATE, BETWEEN THE ACTIONS WE TAKE AND THE ACTIONS
WE WISH TO TAKE, BETWEEN THE MOVES WE MAKE AND THE MOVES WE MEAN TO MAKE.
The size of the gap, is
the measure of our awareness or lack of it. 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.
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.
IN OUR PERSONAL
RELATIONSHIPS, DISSATISFACTION STEMS EITHER FROM DEMANDING AND EXPECTING WHAT IS
NOT THERE, OR FROM FAILING TO RECOGNISE AND THEREFORE RELATE TO WHAT Is THERE.
THIS IS BLINDNESS; AND FROM THE BLINDNESS COMES A POOR CONTROL OF OUR
RELATIONSHIP. THE GAP BETWEEN WHAT iS AND WHAT WE THINK, BELIEVE, HOPE, FEAR,
EXPECT, DEMAND, ASSUME OR INTEND.
SATISFACTION IS THE MEASURE OF CONTROL.
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
relationship. If they feel the same way, then they too are ‘out of control’
of it. 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.
And what is behind such
lack of good contact? Blindness; unawareness. They do not know one another, nor
how they relate to one another. 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. The result is poor contact on both sides; and consequently
poor control, which manifests in mutual dissatisfaction.
OUR DISSATISFACTIONS ARE
BORN OF IGNORANCE. OUR PROBLEMS STEM FROM BLINDNESS.
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, whatever it
might be. 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.
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.
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.
Similarly, if the
carpenter cannot any longer saw along a straight line, he too becomes
dissatisfied. Something has happened which he does not understand.
The musician suddenly
finds~ himself playing flat. Dissatisfaction. An unknown.
In each of these cases
something has ~gone wrong’ by the standards of the person concerned, and the
sense of wrongness stems from mystery.
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.
POOR CONTROL STEMS FROM BLINDNESS.
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.
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.)
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 it out of tune, or it could be the
musician’s ear which has lost its sensitivity.
And in a personal
relationship, it could be the other person who has changed, or equally it could
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.
GOOD CONTROL STEMS FROM HIGH AWARENESS; AWARENESS OF EVERY ESSENTIAL AND
RELEVANT FACTOR IN THE RELATIONSHIP CONCERNED.
The most vital area of
control is self. 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.
Control of self is the
basis of all control. 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.
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.
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. 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
Similarly if we are to be
in good control of ourselves; our lives, our destinies, our activities, our
effects, our achievements; 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. -
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.
SATISFACTION IS THE
MEASURE OF CONTROL.
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.
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.
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.
CONTROL IS CONTACT. GOOD CONTROL IS GOOD CONTACT.
If someone strikes you,
that is contact; strong contact. You have made contact with him; he has made
contact with you. That is control.
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.
There is control on both
sides. But what kind of control?
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.
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.
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.
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.
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 6f control’.
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
A madman is sometimes
said to be ‘out of control’ of himself. What then motivates him? What causes
As long as we realise
that by ‘out of control’ we mean ‘out of good control’ or tn bad
control’, then the expression can stand and be meaningful.
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.
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
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
SATISFACTION IS THE
MEASURE OF CONTROL.
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.
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.
We are continually being
disappointed and disillusioned, both by our own failures and inadequacies, and
by the shortcomings—in our terms—of our environment. 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.
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.
CONTROL IS CONTACT.
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,
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? Certainly it is control of a kind; but what kind? 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. He has a
very low awareness both of the potential of the relationship and the
requirements of realising that potential.
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. And if the musician sits on his instrument,
expecting to make music that way, he too is ‘out of control’ and will be
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. That is good control exercised from both sides of a relationship.
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.
In any relationship, at
any given moment, one side initiates and the other responds. Both are aspects of
control. And all elements have the power to do both. Human beings initiate and
respond. Animals initiate and respond. Objects initiate and respond.
A man speaks; that is
initiation. Another man listens; that is response. Both exercise control of the
relationship between them through these actions.
A tree moves in the wind;
that is initiation. A bird flies from it; that is response.
A lion moves in the
undergrowth; that is initiation. A flock of gazelles scatters; that is response.
A boat capsizes in a
storm; that is initiation. The men who were on board swim ashore; that is
These are all aspects of
With human beings the
control is either good or bad or somewhere in between, depending on the level of
conscious knowledge and awareness. 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.
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.
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
Ultimately we have no
choice. Ultimately good and bad, right and wrong, have no meaning. Outside the
Game choice itself is an illusion. 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.
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 sins, then we shall suffer, because we shall not be
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
Sometimes we appear to
control one another; but we don’t, we only control ourselves and our
relationships to one another. Each of us chooses his own destiny. 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.
Circumstances do not take
us; we give ourselves to them. They respond by accepting the gift.
It sometimes appears that
people control objects. Again, they don’t. They control their relationships
with objects. The objects control themselves according to the laws of nature. Or
again more accurately, nature controls the various parts of itself, which
include objects. Nature gives objects to people; people do not take them.
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.
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.
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. 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.
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. You decide you want a faster outflow, so you
enlarge the outlet in the bottom of the chamber. Brilliant. Sure enough you get
your faster outflow, and everyone 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.
But after a while, the
outflow begins gradually and inexplicably to decrease again. 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.
Consequently the rate of outflow has decreased, and soon you are back where you
began. So you make the outlet even larger, so the level in the chamber falls
even lower, and again the flow returns to normal. 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.
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. 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.
Even our own bodies we do
not control; only our relationships with them. 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. 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. Already, for
example, human beings in ‘civilised’ parts of the world are developing an
increasing hereditary natural resistance to antibiotics.
Ultimately we control
only ourselves and our relationships with what is in contact with us.
The driver does not
control the car, 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.
And here we have a
perfect illustration of the consequences of over-demanding 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 over-ambitious demand. Promote a man
beyond his capabilities, and he may not refuse to be promoted. 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
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.
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.
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.
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.
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.
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.
The concept of ‘blind
faith’ is a meaningless contradiction, put forward by those who worship 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. Faith is vision, instinctive unreasoning vision, which goes far deeper
into truth than reason ever can.
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. The first way is equivalent to knowledge based on faith; the second is
equivalent to knowledge based on reason. Both have avalue, but the knowledge
given by the first is far wider in scope, more all-embracing, and more basic.
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.
But rash commitment based
on demanding of a situation more than it is capable of giving, that is blindness
and leads to dissatisfaction. 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.
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. 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
We do not control one
another, We only respond to one another, and thereby control our relationship
with one another. 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. As long as something has gone before, everything is a response.
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.
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.
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
And the nature of our
response determines the extent of our control. If we are aware, our contact is
good, so our response is relevant and positive. Therefore our control is good.
If we are blind, our contact is poor, so our response is irrelevant and
negative. Therefore our control is poor.
SATISFACTION IS THE
MEASURE OF CONTROL.
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.
But equally, if we
under-demand, this too is based on poor judgement and therefore ignorance, and
therefore leads to poor control and dissatisfaction. 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. 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.
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. 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.
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
GOOD CONTROL IS
Both over-demanding and
under-demanding are indications of unawareness and poor contact. Both are forms
BY EXPECTING OR DEMANDING THAT SOMEONE BE WHAT HE IS NOT,
WHETHER THAT IS MORE OR LESS THAN WHAT HE IS, IS AN INVALIDATION OF WHAT HE IS.
AND INVALIDATION IS NON-RECOGNITION, WHICH IS UNAWARENESS.
If we are aware of
something, we validate its existence. And that is the most basic form of
contact. 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.
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.
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 himself in relation to them.
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.
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
And validation, like good
control, satisfies. That is the Criterion.
IF WE ARE DISSATISFIED WITH A
RELATIONSHIP, THEN WE CAN BE SURE THAT NOT ONLY ARE WE ‘OUT OF CONTROLS OF
THAT RELATIONSHIP, TO THE EXTENT OF OUR DISSATISFACTION, BUT WE ARE ALSO
INVALIDATING BOTH IT AND WHATEVER OTHER ELEMENTS IT INVOLVES.
By the Universal Law,
everything we send out returns to us. If we validate, we receive validation.
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. If a relationship satisfies us, we are receiving
validation from it. If we are receiving validation from it, we are giving
validation to it.
VALIDATION IS GOOD
Equally, if we are
dissatisfied with a relationship, we are receiving invalidation from it.
Therefore we are giving invalidation to it.
INVALIDATION IS POOR
It is as much an
invalidation of someone to be blind to his faults, as it is to be blind to his
qualities. 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.
VALIDATION IS RECOGNITION
OF WHAT IS.
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 self-deception, then we cannot relate
with reality to what is. We shall find ourselves continually frustrated,
disappointed, mystified and unfulfilled.
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.
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
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. But whether it is
factual or imaginary, it is only a rationalisation, 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.
THERE IS NO OTHER CAUSE
FOR OUR OWN DISSATISFACTION, EXCEPT OUR OWN IGNORANCE.
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.
Despite all apparencies,
discipline can only be practiced by ourselves on ourselves. It is an aspect of
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.
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. 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
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.
An outside element may
create a structure by which, if we choose, we may discipline ourselves; but it
is still our choice.
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.
The car driver needs the
presence of a speed limit in a built up area. 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.
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.
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.
But the parent can help.
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.
But the child may lose
sight of the Law. A more immediate instinct, which demands extreme lack of
consideration of someone 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. 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.
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.
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.
The parent has a choice.
He can either hold firm to his standpoint, 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. Ultimately his only criterion of rightness is the
extent to which his attitudes and actions give him a true satisfaction.
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
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
Both these extremes
generally indicate blindness to the requirements of a child, and also to the
nature of a parent-child relationship. A child requires to know that the parent
cares. If the parent simply lays down a rigid and preconceived code, and
automatically expects the child to conform to it precisely, punishing 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.
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.
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. 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.
SATISFACTION IS THE MEASURE OF CONTROL.
To be satisfied, truly
satisfied, we must know what we require and how to give it to ourselves.
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. 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.
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. Satisfaction comes from within, and manifests within.
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. 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.
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.
IF WE WANT SATISFACTION,
THE ONLY WAY WE CAN HAVE IT IS BY GIVING IT TO OTHER PEOPLE; THEN, AND ONLY
THEN, WILL IT RETURN TO Us.
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.
CONTROL IS CONTACT. GOOD
CONTROL STEMS FROM GOOD CONTACT. GOOD CONTACT IS CONTACT WHICH TRULY SATISFIES.
GOOD CONTACT STEMS FROM A HIGH AWARENESS OF ALL THE RELEVANT ASPECTS OF A
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 temporarily 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.
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
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.
But what exactly is
dissatisfaction in these terms? What is satisfaction?
Satisfaction is the
conviction that things are as they are meant to be at any given moment.
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.
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.
Pain and suffering do not
necessarily preclude satisfaction. It may feel right that we should be suffering
at a particular time.
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. 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.
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.
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.
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.
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 self-knowledge.
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.
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.
Knowledge of things
outside us is worthless as long as we are ignorant of ourselves. Children in
schools are taught almost everything except the nature of themselves. Certainly
they can ultimately only learn by experience, 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
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.
We do not control one
another, but we do control our relationships with one another. 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
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.
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
disappointing one. It may be good control; a conscious willing and aware
response; or it may be bad control; a blind compulsion; but it is control, and
it comes from within, not from without.
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.
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.
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. 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
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.
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
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 blind-spot stems our poor control of our relationships with others.
Hence the suffering.
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.
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. 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.
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. 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.
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.
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.
Copyright Church of the
Final Judgment, 1968.
Church of the Final Judgment
Communication to all brethren (information)
The New Game has begun. But what is
the New Game? How does it differ from the Old Game?
Basically the difference is this.
The Old 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, expressing it, recognising it, accepting responsibility 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.
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
blamelessness to be exposed; an illusion of optimism to be broken; a major
Cycle of Ignorance to be unmasked.
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.
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.
We have done all this,
and we have not been blind to it. No evil has been hidden or disguised among
us. And nor 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.
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 became 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.
The inversion is the
rule of Unity, but carried further.
"Whatever a Processean
manifests, whether it is good or bad, positive or negative, right or wrong, He
manifests it not for himself alone, but for all of us. That is the rule of
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 responsibility; 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.
In the New Game the reverse is true. If someone manifests a
problem, it is at once 'our" problem. His ownership is already manifest,
in the fact that he has taken the problem on himself, and feels and shows all
the symptoms of it. Now we must our own 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.
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.
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 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.
"If we can truly see one
another, not as separate isolated individuals, but as mirrors of ourselves,
then we cannot become trapped in the cycle of blame."
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? No. But when you look at other people, even other Processeans, it is
all to easy to separate yourself, to isolate them and their behaviour, their
attitudes, their problems, from your, from your own; to compare rather than to
When you can identify,
what a picture of yourself; all the different facets of your personality,
carefully separated out and laid out before you, each embodied in one of your
And we are all
spiritual parents or children, or brothers and sisters, of one another; and
ultimately we are all seeing aspects of ourselves in one another.
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 owning and accepting responsibility
for what we see.
Why should this be any
easier, or less agonizing, than the other?
Because from the
isolated restriction of self, we move directly into the infinite scope of
contact with others.
The principle is
that we have already accepted responsibility for what we ourselves are
manifesting simply by manifesting it, by channeling it, by allowing it through
us. Now our task is to expand our acceptance.
Where do we begin?
Again, look for the
inversion. When we were delving into our 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
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 the road and progress along it. Intensive demands
upon ourselves and on one another, were the only way to rid ourselves of the
need for those demands.
But as long as we play
a game of demand, we play a game of frustration.
Again, look for the
inversion. The opposite of demanding is giving. Instead of demanding of self,
give to self. Instead of demanding of others, give to others.
But already we have
established that self and others are one and the same, and that our concern as
regards action, and responsibility, 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.)
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
Not so in the New
Game. In the New Game giving is the fulfilment of a desire. We give what we
want to give, and to whom we want to give it.
Again, remember, we
are not talking about the immediate elimination 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
ourselves and one another.
If someone manifests a
demand, in other words an unfulfilled desire, which cannot for one reason or
another be 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.
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 individually,
what do we want to give, to the one who is carrying the problem. Perhaps some
of us have no desire to do anything at the moment. Accept that. There will
always be someone who has the desire to give; and the presence of that desire,
is the indication that giving in this particular situation is this person's
function; just as the absence of such a desire in another, indicates that it
is not his function.
But what if no one
wants to give anything to the one with the problem?
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 alienates the
vast majority-- receives the greatest gift; the ministrations of one of these
very special people. So the balance is perfect.
And what can be given,
in the face of a desire which cannot be fulfilled?
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
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.
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.
And on our 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.
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 his 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.
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
that person's response. And the prime factor in this exchange, is giving.
Whatever we are doing, we are giving. And the fundamental gift is contact,
because that is the fundamental requirement. "Where contact is real, the
gift of contact is the answer to everything. Where love is real, the gift of
love is the healer of all ills." " Love thine enemy, is the key to the
ultimate banishment of all evil. Our only enemy is evil. Our only enemy is evil,
negativity, dissatisfaction. When we see it manifested in those around us, and
our response is love-- invariably love; a sense of love and a giving of love--
then ultimately all evil must be eliminated." 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. "When we
are able to love those around us, whatever they might do or be, without blame,
and without in any way separating what they are from what we are; then, and only
then, can we be sure that we are fulfilled within ourselves." 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.
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 adjust 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.
Evil is the absence of
good. The ultimate good is love. So evil is the absence of love. And the
echoes of evil from the Old Game, which still live among us, are a debt of
And that love is
hidden within each 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.
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
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 completely real for us, not just words that
we believe, but a concept which we feel, we can never blame again, because can
never separate ourselves from those around us.
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.
You have been through
the Valley of the Shadow of Death, which was the tortuous maze of your 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.
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.
You need no longer
need to look deep into the mass of convolutions of a person's being, to
discover what he really wants. You know it. 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.
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.
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 he
others that you would have preserved within you; and destroy in others that
which you would have destroyed within you."
"Where there is
love, preserve it; validate it, acknowledge it, accept it. Where there is an
absence of love-- which takes the form of misery, bitterness, frustration,
despair, isolation or a sense of failure-- destroy it. And the only way to
destroy an absence of love, is to introduce the presence of love."
"Where there is
love, respond to it. Where there is no love, give it."
If all we ever give to
one another is love, than 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.
And what of the world of men? What
shall we give to it?
As prophets of GOD, we
must condemn the GODless structures of humanity. But for what purpose.
In order to give every
human being the opportunity to separate himself from those structures in time.
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
And what greater gift
can we give them than this opportunity? What more effective way to express our
love towards human beings.
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 darkness; we need them as a
response to that light.
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
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.
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 fulfill
it with objective precision, on the basis of the knowledge which we have been
given and which is channelled through us. But the ultimate judgement of
individuals, is made by themselves, from the presence of CHRIST within them.
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
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.
In their defence of
these patterns and structures, many will reject our judgement, and us on the
strength of it. But we must not then refocus it on 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.
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.
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 heritage of immortality which can still be theirs.
None of us is either
saved or lost until that moment comes.
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 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.
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.
On a mass level,
condemn the world for its self-destructiveness, 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
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 the mothers, fathers, brothers
and sisters to them, so do they need us and we need them.
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.
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, give 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.
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 identify him with what he asks for.
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.
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 would 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.
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 brotherhood are on two different planes of reality, and
should not be confused.
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 fulfill our function properly, and if we are to
attune ourselves, completely and without distortion, to the New Game.
The New Game has begun. We have
taken the first few steps within it.
The Beginning is to
see the values of the New Game; to look at ourselves 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 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 farther away; to see with even greater
clarity the truth of the Universal Law.
Then the Task is to
live with this vision; to become accustomed to it; to discover its actuality
through constant use; to remind ourselves 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 fulfilment of it.
And finally the
Fulfillment 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 Fulfillment
is the time when we no longer have to remind ourselves; because what once we
knew only with our mind, we now know with the heart and 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.
Then we can say that
we have truly returned, and are at one with the inexorable Law of the
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.
Then Hell for us has
ceased to exist.
So be it.
Robert De Grimston