Brethren, as it is,
Justification is the light and the darkness, the right, or the image of right, that takes away the totality of wrong; the good, or the image of good, that takes away the totality of evil; the white, or the image of white that takes away the vitality of black.
When as humans we justii1] in human terms, we run from the total darkness of the Godless world of men We create for our own peace of mind, an artificial man-made light, an image of rightness to counteract the knowledge of total wrongness in a world that has rejected its Creator. We manufacture an illusion of good, so that a11 is not seen to be evil. We paint white, that which is in essence black because it has removed its elf from the source of 811 life and knowledge. We give the semblance of truth to that which we know to be a lie.
That is the human game. When a man does wrong and knows he has done wrong, he tries to make it not so wrong by justifying it. He harms another man, feels the guilt, and then tries to reduce the burden of sin against himself; by blaming another, by reducing his awareness of the extent of the harm he has done, by pleading ignorance, by insisting that he only intended good, anything to create some rightness, or illusion of rightness, to relieve the sense of total wrongness.
That is the justification of men, the justification of self by self; a man-made light flickering feebly, but just perceptibly in the great void of Godless darkness.
And by agreement, in the world of men, they justify each other -except when they MUST blame each other in order to justify themselves. And they alternate between combining forces in fear against the common enemy of total darkness, and fighting one another for the meager and inadequate substitutes of artificial light. A man must feel justified, even if it means the whole-hearted condemnation of another man. If for him to maintain his illusion of being right, another must be shown to be wrong, then that is the goal he pursues.
The world of men is the absence of GOD, and therefore the antipodes of Heaven, which is Hell. And man carries a candle in Hell, so that he can pretend he is in Heaven.
And whenever a man feels wrong in the eyes of GOD, he tries to make himself right in the eyes of men. When he feels the darkness of his estrangement from GOD closing in upon him, he lights a candle of man-made lightness, and fights off the suffocating gloom. He justifies.
Every time he makes an excuse for his actions; every time he pretends to himself that what he has done is not as bad as it rea11y feels to him; every time he blames his shortcomings on his background, or his upbringing, or his environment; every time he blames his circumstances on his neighbors, or his employers, or the government, or the weather; every time he blames his failures or mistakes on his friends, or his enemies, or his colleagues, or his lack of education; every time he protects his good and altruistic intonations against the knowledge of his selfishness; every time he blinds himself to the destructive consequences of his actions; every time he makes a show of good will which balies his inner feelings of distaste; every time he makes himself feel pity of remorse, to convince himself of his virtue; every time he shifts responsibility for a11 the ugliness and wrong around him; he justifies. He carries a candle of illusion into the darkness of reality.
For if a man can justify his state of being, if he can find just a chink of light in his world, or if not find it, then create it, then he can continue in that state of being OF that world.
That is what it is to justify. If we are wrong and we know without a shadow of doubt that we are wrong, then we MUST cease to be what we are. If what we do is ev1l, and we cannot escape the knowledge that it is ev1l, then we MUST stop doing it. N o one can do or be that which no part of him tells him to do or be, and if no part of him can find even a pretence of an illusion or rightness or good in an action or state, then no part of him drives him towards it. He has no justification.
But if we can find a grain of what seems to be rightness in what we are, or create an image of rightness, even if it only lurks in the back of the mind, then we can go on being what we are. That grain, that image, drives us to continue. And if we can create the illusion of just one shadow of goodness in our actions, or at least a suggestion of inevitability which counteracts the concept of deliberate evil, then we can go on acting as we do. These tiny images of rightness and goodness and choice-less-ness, are enough to give us what we need to continue as we are.
They are our justifications.
The world of man lives in a constant state of justification.
The lie is: "...justification reveals the truth, and therefore it is the right thing to do."
Justification is one of the roads of Hell. It runs parallel to another road in Hell called Blame, which is the detonator of all evil.
And man carries a candle to light his way. And so as man believes he is moving forward, he moves in a state of illusion. The candle lights his way in Hell, so that he can pretend he is in Heaven.
In the world of men, countless bright and shiny images, dreams and illusions, bum to keep humanity justified in its estrangement from its Source of Life. Man has, in his terms, justified himself and his Godless state of being, justified his actions, justified his way of life, with everything the world has offered him.
But a few, a precious few, have stopped before it was too late. They have remembered the Light of Life. They have recalled its brilliance and its purity, and they have remembered that it was not made by man, but stems from GOD. They have seen the inky blackness of man's self-justification. They have witnessed what he calls his altruism, and seen it as no more than masked egotism. They have looked behind the protested appearances off good intention, and seen the self-interested and destructive motives which they hide.
They have looked at man, the mighty lord of all creation in his own deluded eyes, and seen an empty husk, chasing, in ever decreasing circles after an empty dream. They have known the hollowness of man's endeavors on his own account. They have seen the utter futility of his attempts to create a GOD that works on man's agenda.
And, they move forward. They have rejected justification. They OWN the Circumstances that surround them. They see what stops them, acknowledging the failure and moving forward. They stand powerfully in the giving of their Word and are responsible for their actions. They seek out a clear space to create profound thought and concepts. They uncover that which is concealed.
They reconcile opposites and watch as Blame and Justification no longer become their well traveled road.
Alone, they reach into the murky depths of the pool of darkness and feel for a hand and pull on it to reveal the man that does not know he is drowning.
And when the man is pulled out of the pool he is bent over barely able to stand, weak, in all of the nakedness of his illusions. And now he looks around him and looks at sights that he can vaguely remember from a long time ago, years past, in his youth; and the man begins to cry so deeply that there is no sound, only the pain on his face, for now he confronts the source of all of his ills, himself.

Copyright Church of the Final Judgment, 1967

THE UNITY OF CHRIST AND SATAN

CHRIST said: Love your enemies.
CHRIST's Enemy was SATAN and SATAN's Enemy was CHRIST.
Through Love enmity is destroyed.
Through Love saint and sinner destroy the enmity between them.
Through Love CHRIST and SATAN have destroyed their enmity
and come together for the End;
CHRIST to Judge, SATAN to execute the Judgement.
The Judgement is WISDOM; the execution of the Judgement is LOVE.

WHY THE UNITY OF CHRIST AND SATAN?

Christ said: "Love your enemies, bless them that curse you, do good to them that despitefully use you and persecute you." But why? Why is it right to love our enemies? At another time He said: "Agree with thine adversary whilst thou art in the way with him." But why? Why should we agree with our adversary when the whole basis of our relationship with him is disagreement? Christ does not say that we have no enemies. He recognizes the existence of conflict. But he tells us that our task is not to propagate and intensify the conflict, but to set about eliminating it.

CHRIST TEACHES US THAT IT IS NOT ENEMIES WHICH WE SHOULD SEEK TO DESTROY, BUT ENMITY.

The essence of conflict is blame. I blame you. You blame me. I think you are "wrong". You think I am "wrong". I believe you to be "bad". You believe me to be "bad". That is a state of mutual blame. And the inevitable result is conflict. And as long as the blame continues, the conflict continues. As long as each of us continues to think and believe that the other is "wrong" and "bad", each of us will continue to be the enemy of the other. If we stop thinking the other is wrong, we stop blaming him. And if we both stop blaming, then there is no more enmity, no more conflict. If even one of us stops blaming, then the conflict goes. Because it requires two opposing forces to create a conflict. The other may still feel that there is a state of enmity. But it is no longer a mutual agreement, therefore although it may continue to manifest in his head, it cannot manifest outwardly.

YOU CANNOT CREATE A BATTLE WITH ONLY ONE ARMY.

To recognize that a person is doing wrong, is not blame but awareness - " wrong" in this case meaning something which is necessarily destructive or damaging to himself and other people. For example, when we see someone blaming, we know that it must give him pain and therefore it is an undesirable activity. Christ would not advise us to ignore this, or to be unaware of it. But to decide on the basis of this that the person is wrong, that he is evil, that he is a bad person, that is blame. That is identifying him with the wrong which he is enacting. That is saying that because he does bad things, it follows that he himself is a bad thing. When a person creates negative effects, it is right that we should judge what he does negatively. But it is not right to judge what he is negatively. That ca n only lead to blame. When Christ says: "love your enemies", He means separate what a person is from what he does. He does not say: "love what your enemies do to you". He has other advice for that. "Resist not evil" means "accept the bad things which are done to you. Don't fight against them." But "love your enemies" means "don't identify those bad things with the person who is doing them".

THERE ARE BAD EFFECTS, BAD ACTIONS, BAD MANIFESTATIONS - BAD IN THE SENSE OF UNDESIRABLE. BUT THERE ARE NO BAD PEOPLE.

Enmity - paradoxically - is good people doing bad things to one another. We know this. We can see it so clearly when we are on the outside of a conflict, when we see two people, both of whom we love, hating each other. Each of them is convinced that the other is bad, but we know that both of them are good and the badness is rooted in a misunderstanding between them. Now if we choose to take sides, then we become part of the conflict, and one side begins to look bad and the other good. But if we remain impartial, then we also remain aware of the basic reality that both are in fact good, and the badness lies not in them but in the conflict that exists between them, and the things they do to one another because of that conflict. And blame is the detonator. The agreement in each that the other is wrong, is the element which sparks and then maintains the conflict. Christ Himself has an enemy; the enemy. He is called Satan, which means enemy. And that conflict between Christ and Satan is the basic conflict, the prototype of all conflict. It's the light against the darkness, the high against the low. But also it is a conflict of all conflicts, because it is the conflict between the power which stands for conflict, the Satanic power, and the power which stands for no conflict, the Christ power. If that is resolved then all conflict is resolved. Now as long as Christ opposes Satan in His work, as long as He blames Sat an and sets Himself against Satan, then He maintains the conflict. In order to fulfill His own function, which is the elimination of conflict , He must take His own advice. He must separate Satan from what Satan is doing. He does no t have to love what Satan does, although He must accept it as an essential aspect of the Game, but He must love what Satan is. He must love Satan Himself. Love is the opposite of blame. Love is the recognition of a fundamental validity, behind and beneath all undesirable manifestations. If Christ has that recognition with regard to Satan, he cannot identify Satan with His undesirable manifestations, so He cannot blame Satan. He can se e the invalidity of what Satan does, but at the same time He can see the validity of what Satan is. And that is love. If Christ and Satan are in a state of unity instead of conflict, then Sat an has been defeated, but it is the defeat of salvation, because through it He is released from the function of creating conflict. It is defeat in that the enmity which it has been Satan's function to create and propagate has been eliminated. And it is salvation in that Satan is thereby freed from the burden of that essentially negative function. And if Satan is no longer able to maintain a conflict and a state of enmity with Christ, then He can no longer create and maintain conflict in the world. Because that would be an activity against Christ, who stands for the elimination of conflict. Therefore, if conflict is to be eliminated from the world, there must be a state of unity between Christ and Satan. As long as there is war between Them, then the power of conflict, which is Satan's power, is predominant. As long as Satan can keep Christ in a state of mutual enmity with Him, then He can keep men in a state of mutual enmity with one another. As long as Christ, who represents love, can be kept in a state of blame with regard to Satan - then blame is the rule, love is the exception to the rule, and conflict is the order of the day. But although the final coming together of Christ and Satan is needed for the final elimination of conflict, yet each and every human being can make his or her contribution towards that coming together. Christ did not say: "I must love my enemy before you can love yours." He did not say: "I must stop blaming Satan before you can s top blaming one another." He said: "love your enemies, bless them that curse you, do good to them that despitefully use you and persecute you." Christ will ultimately free us from conflict. But our part is to help Hi m to free Himself from conflict. He teaches us what to do. We do it and thereby help Him to do the same. This is our contribution. If He could do it on His own, He would have no function in the world. But this is the nature of existence. He helps us to free ourselves, and we in turn help Him to free Himself. He carries the greatest burden of all - the burden of the direct hatred and enmity of Satan Himself. He cannot throw aside that burden until we have thrown ours aside - with His help. Then, by the Universal Law, His will be lifted.

THE BASIS OF CHRIST'S TEACHING IS THE WAY TO ELIMINATE BLAME.
EVERY PARTICLE OF KNOWLEDGE HE GIVES US IS DIRECTED TO THAT END.

He does not simply tell us not to blame. That would be like telling an alcoholic that the solution to all his problems is to give up drink. He leads us on a journey, that if we follow it to its logical conclusion, must inevitably end with freedom from blame He approaches it from every angle. He teaches us the nature of blame. W e must know what it is, what effects it has on us, what causes it and what it causes, where it manifests and how it manifests. And He teaches us the value of the absence of blame; H e shows us the desirability of eliminating blame. Then He helps us not to blame, by exposing for our inspection the fundamental nature of things, the basics of the universe, the incredible logical structure of creation. That shows us the basic validity of everything. When we know the nature of blame and when we know the effects of no blame , we want to eliminate blame. When we know the true nature of all things, and how and why and for what good purpose they have been created, then we can begin to love all things; and the more we love the less we blame. Christ does not preach to us about the merits of love. He gives us the knowledge, which, if we will absorb it and make it our own, enables us to love.

IF WE KNOW THE UNIVERSE AND ALL THINGS IN THE UNIVERSE, WE CANNOT HELP BUT LOVE THE UNIVERSE AND ALL THINGS IN THE UNIVERSE. AND THAT MUST INCLUDE OUR ENEMIES.

But knowledge of basics must go deep and take root before it is a match f or our instinctive reactions to apparencies. The instinct is to blame the enemy, to identify him with his actions and his attitudes, and to brand him with them. Knowledge of his fundamental validity, and of hi s basic positive link with ourselves, must be very firm and deeply felt to counteract such an instinct. For example, it's not enough just to know with your intellect that someone is a child of GOD. That knowledge alone does not stop you hating him when he hurts you - and I mean hating him, not what he has done. But knowledge can be absorbed. It can be learned in such a way that it c eases to be an intellectual adjunct to our personalities, and becomes an integral part o f our personalities. And for that we require time and repetition. And we require not only the simplicities, which stand out as the main high-lights of the pattern, but also the complexities, which form the intricate network of logic and explanation that ties the pattern together into a cohesive whole. Our personalities are structures of illogical agreements, which are geared only to reacting to apparencies. And one of the themes of these structures is hatred of our enemies and the instinctive propagation of conflict. But through the teachings of Christ we can undermine those structures, and replace them with structures of logical understanding, which are geared to responding to fundamental realities. At present our thoughts are aware of the realities, but our emotions, where the power is, are still governed by the apparencies. Eventually, as we absorb and assimilate the knowledge which Christ gives us, our thoughts will be aware of the apparencies - we shall not fail to see them with great clarity - but our emotions will respond t o the deeper and more meaningful realities. We can see examples of this in small ways even now. When you really love a person, you don't stop loving him because he does something bad or destructive. You' re aware of the destructive action, but it doesn't affect your much more basic positive response to the person himself. Now imagine that on a grand scale; as a way of life covering all relation ships between people both close and remote. All enmity would be destroyed before it could take root. Destructive intentions would produce no retaliative response, and would therefore be starved out of existence. They would be seen and known, but they would b ring about no equal and opposite counteraction. Therefore they would find no foil, and would die.

LOVE IS THE RECOGNITION OF A FUNDAMENTAL VALIDITY.

When we truly have this recognition, with reality, and when we apply it t o all things and all people, then we cannot blame. We can only love, both friends and enemies Then Christ can love Satan, and through that love, Satan's enmity must be dissolved. Then the Unity of Christ and Satan is not just an ideal, but a fact. And all conflict vanishes. At the beginning we asked: "Why should we agree with our adversary, when the whole basis of our relationship with him is disagreement?" We have the answer to that question now. Our relationship with him is on the level of apparencies. And on that level the basis is disagreement. The apparencies are at odds with one another. But if the apparencies are less relevant than the deeper realities, then our relationship has a different basis. And the deeper we go, the less disagreement we find and the more agreement. Again we have examples even now in this strife-orientated world. The man who cannot go to war and kill another man, whatever that other man may have done; because to him the agreement involved in the fact that both of them are human beings, is more real and meaningful than the disagreement involved in the fact that they subscribe to opposing political ideologies, or even the fact that they belong to different nations which are in conflict with one another. The more basic positive link here takes precedence over the more superficial enmity. That is a small harmonic of the way towards the Unity of Christ and Satan There are many many signs which can help to lead us towards replacing blame with love. One is the Universal Law; "As we give, so shall we receive." The human instinct believes that as we take so shall we receive. But that's the Game. That's the challenge. That's all part of the strife-orientated reality which absorption of Christ's teachings can undermine and replace. But as well as working towards the establishment of the Universal Law as an instinctive reality instead of just an intellectual idea, there are things that can b e learned from knowledge of the Law. If someone hurts us, our instincts tell us that that person is bad and should be resisted and opposed. But the Universal Law tells us something quite different. It t ells us that we have inflicted a similar hurt on someone else. Now we are at liberty to hold onto both realities. They are not mutually exclusive. But they have an inevitable conclusion. X has hurt me, therefore X is bad. If X has hurt me, it is because I have hurt someone else. Therefore, I am also bad. At once we undermine our own blame, not with a resistance to it or an inhibition on it, but with a simple logical follow-up. "All right", says the Universal Law, "believe that X is bad and wrong and evil and undesirable. But if that belief is based on what X has done to you, then you must also believe that you are equally bad and wrong and evil an d undesirable. Because you must have done the same to someone else". With that kind of logic, we can no longer give any credence to our instinct to isolate badness outside ourselves. If there are evil forces outside us and we are affected badly by them, it can only tell us that there are precisely the same evil forces inside us as well.

IF OUR ENEMY CAN HARM US, THEN WE ARE JUST AS BAD AS HE IS.

How far can we blame him, with that particular knowledge to circumnavigate? We are quite convinced that we are not really bad, not at heart where it matters. How can we escape the knowledge that the same must apply to him? Two birds are killed with one stone. First, we are forced into some awareness of his fundamental validity - otherwise we must reject our own! And second, we cannot validly even hold his actions against him, because we have clearly equaled them ourselves. So what have we left? All we know is that looking at him we are looking at us. The Mosaic Law tells us to love our neighbor as our self. The Universal L aw forces us to love our enemy as our self. If we are valid, he is equally valid. If he has done wrong, we have equally done wrong. There is nothing basically to choose between us when it comes to validity and invalidity, or good and bad, or right and wrong. As this becomes real, blame must give way to love - gradually maybe, reluctantly perhaps, but inevitably. The Universal Law puts evil where it belongs; and that's within ourselves

YOU CAN ONLY GIVE CREDENCE TO YOUR HATRED OF SOMEONE IF YOU ARE PREPARED TO GIVE CREDENCE TO YOUR HATRED OF YOURSELF.

In fact we only hate and blame other people because we hate and blame our selves and we see ourselves reflected in them. Which is why a large part of Christ's teachings is concerned with showing us our own basic validity. If we can learn and believe in t hat, we can very quickly learn and believe in the basic validity of others. But Christ also said: "By their fruits ye shall know them". Does this not indicate that a person who creates bad effects is himself fundamentally bad? No, not fundamentally bad. But we cannot find or give any meaning to a person's fundamental validity, if the invalid aspects of his nature are being concealed behind a facade of validity. First the facade must be stripped away. We must see behind it, behind the protests and the unreal images. We must look at the effects a person creates, and if they are negative, despite an apparency of good intentions, we must recognize that behind that apparency is a source of negativity, an inner sickness, which shows not in the image but in the effects created. Christ never said that we must be blind to a person's faults. Quite the reverse. Only when we can see them clearly, know them and understand them with reality - and for that a person's effects on others are the most important evidence - can we reach behind them to the fundamental validity which must be there. We cannot heal someone, for example, if we cannot see what's wrong with him. We cannot penetrate to his basic validity, if we ignore or are blind to the nature and extent of the invalidity which he has piled on top if it. Christ does not manifest love for Satan by pretending or insisting that Satan is really not a destroyer and a separator and a creator of conflict. He recognizes Satan 2E He knows His destructive power, His divisive effects and His propensity for separation and conflict. He sees the effects and He knows where they come from. But also He knows that behind and beyond that negative activity, is a true Son of GOD, full of love and life -giving. That is love; a full recognition of all the invalidity, together with an awareness of the underlying validity. So by their fruits ye shall know them. Yes. By their effects you will k now their agreements, their patterns, their functions, their problems, their weaknesses, their strengths, their abilities, their inabilities, their intentions, their fears, their hopes, their loves, their hates, their instincts and their inclinations. And most of it may be very undesirable indeed; someone ready made to constitute your enemy. Then use your knowledge and your Christ-taught understanding, to recognize beyond that undesirable apparency, the fundamental validity of a child of GOD. And instead of setting out to destroy your enemy, set out to heal him. That is love. The bad is inside ourselves, and yet we are valid. Another simple logic presents itself from this reality. We are fundamentally good. But from that fundamental goodness springs a fountain of bad effects. How can this be? Only if even the bad effects themselves have a positive and valid purpose 2E If it comes from a source of validity, then even invalidity must have its own validity. A paradox, but understandable if we realize that without the existence of negativity, positivity has no meaning. If there were no darkness, then there would be no such thing as light. I f there were no pain, there would be no pleasure. If there were no suffering, there would be no deliverance. If there were no hell, there would be no paradise. If there were no hatred, there would be no love. If there were no swing of the pendulum in one direction, there would be no swing in the other.

ALL GOODNESS IS JUDGED AGAINST THE PRESENCE OF ITS OPPOSITE.

So not only can we see the fundamental validity of our enemy, and thereby love him despite his negative apparency, but we can carry that logic a step further, and love him with his negative apparency. We still do not need to love the negative apparency itself, in other word s we do not have to wish to preserve it. But a recognition of its validity, as being an essential and GOD--created element in the Game, introduced for a positive and basically life-giving purpose, will take us a long way towards a true acceptance of it. And an acceptance of evil as opposed to an instinctive resistance of it, is part of the prelude to eliminating it.

GOOD CREATES EVIL IN ORDER TO GIVE ITSELF MEANING; JUST AS THE SOUL CREATES THE BODY IN ORDER TO GIVE ITSELF DEFINITION.

And GOD created anti-GOD in order to bring about the Game. None of this makes pain less painful, or evil less undesirable. We still want to get rid of it. The difference is that now we have it in perspective. Now we understand it. Now we appreciate it. And now, because we know it, we can begin to control it, instead of being under its control. When we have full knowledge of pain and evil and conflict and hatred and enmity, then we control them. And then we can get rid of them. In a state of ignorance we desire to eliminate conflict, but we cannot. When there is knowledge, that changes. The desire to eliminate conflict remains; but t he difference is we can. Love is the recognition of a fundamental validity; which is knowledge, which is control. That is part of its nature. When we recognize the fundamental validity of our enemy, we love him, we know him, we control our relationship with him. Therefore because we love him, we want to eliminate our conflict with him , and because we love him, we can eliminate our conflict with him. Every time we do this, even in the smallest way and on the lowest level, we add another contribution to the love of Christ for Satan. And thereby we bring the Unity a little closer still. And finally, when Christ, by the giving of knowledge, receives the knowledge that He needs to bring about that Unity, Satan's function as the creator of conflict an d separation in the world will be over, and all conflict, and therefore pain, misery, frustration, unhappiness, rejection, guilt, fear, depression and regret in the world will be dissolved, gradually but inexorably.

Copyright Church of the Final Judgment, 1967

THE TWO POLE UNIVERSE

1.1 Love is at the root of contact. It is the basis of all communication.

1.2 Love is validation. It is the will to give, the will to include, the will to support, the will to preserve and the will to be part of. It is the basis of integration, of merging, of coming together.

1.3 And Love is the driving force of creation; the urge to give life, to give existence, to bring into being.

1.4 And Love is at the root of knowledge. To love is to want to know, and to want to know is to know, because it means reaching out, it means destroying blocks and barriers, it means dropping defences, it means discovery, it means openness and sensitivity. For Love, real Love, not the human parody which passes for Love, is far from being blind.

1.5 Love is awareness. For what we love, truly love, to that we want to give. We want to give it life, power, strength, support, knowledge, help, salvation, whatever it requires of us for its survival and fulfilment. And if we are to give validly, we must know what is required, and if we are to know precisely what the object of our love requires, - not necessarily what it professes to require, nor what we would like it to require, nor what we ourselves require of it, but what it requires - then we must know the object of our love. We must know it through and through, not just see its outward appearance and assume the rest according to our requirements. We must see behind and beyond facades and apparencies. We must be fully aware of the true and basic nature of the object of our love. If we are not, we shall not know a fraction of its requirements, we shall know nothing of its needs in order to survive, nor of its needs in order to fulfil its true purpose and thus validate its own existence.

1.6 Therefore, if we love we must know, and if we must know we shall know; for to him who knocks it shall be opened, and to him who asks it shall be told, and he who truly desires knowledge shall be given knowledge. So that a man may judge his real intention to know by the extent to which he does know, and if he does not know, then he may assume that he does not truly want to know - hard though he may try to convince himself otherwise. And if he does not want to know, then he may assume that he does not love. And if a man knows, it is because he wants to know, and if he wants to know, that is Love.

2.1 And opposite Love is Fear. And Fear is the root of non-contact, of running away, of hiding, of being unseen and unknown.

2.2 Fear is the basis of no communication. It is the will to separate, the will to put distance between self and another, the will to strengthen self at the expense of another, the will to take instead of giving, the will to escape, and if there is no escape, to destroy, to damage, to cripple, to distort, to mutilate, to reduce and to make powerless.

2.3 Fear is the root of all destruction. It is the root of all hatred and aversion. It has no desire to create and build, only a need to destroy, to prevent, to be isolated and unreachable. It gives no validation, no support, no hope, no strength, except to itself in order to build itself up in opposition to the object of its fear.

2.4 Fear invalidates. It betrays and belittles. It mocks and jeers. It gives no credit and it takes all unto itself.

2.5 And Fear is the root of ignorance. It is blind, because it is afraid of what it might see. It knows nothing, because it does not want to know. It is afraid to know.

2.6 The man who fears, shuts his eyes and stops his ears and hides his head in the sand. The last thing he wants is knowledge of the object of his fear, and if he wants ignorance then he remains in ignorance. And if a man is lacking in knowledge of a certain matter, he may assume that whatever lie he may tell himself to the contrary, he does not truly desire knowledge of that matter, and if he does not truly desire knowledge of that matter, it is because he is afraid. He is afraid to know.

3.1 So there is Love and there is Fear. And Love and Fear are opposites - and more than opposites, for Love and Fear are the two poles of the mind. They are the root of the conflict that divides the mind. They are the fundamental dichotomy, the very core of the struggle that rages within every human being. The battle between these two is the source of all human anguish, all pain, all suffering. All disaster stems from the conflict between Love and Fear.

3.2 Yet, though Love and Fear confront one another from opposite ends of the universe of the human mind, though they are forever locked in a struggle for life and death, though nothing in existence can hope to reconcile these two antagonists to one another, though they are separated by a gulf that cannot be transcended from within the terms of humanity, and though everything that is food and drink to one is poison to the other, yet are they no further from each other than the two sides of one coin.

3.3 For they ARE two sides of one coin.

3.4 Separated by eternity yet are they inseparable. Each is anathema to the other, yet neither can exist without the other. Love is the enemy of Fear, and yet Love is indispensable to Fear. Fear is bent upon the destruction of Love, yet if it were to achieve its aim, it would destroy itself at the same time. Love seeks to eliminate Fear, but if Fear ceased to exist Love would also cease to exist.

3.5 A coin cannot have only one face. Either it has two or it does not exist at all. A magnet cannot have only one pole. Either it has both a North and a South pole, or it is no magnet. If one side of a conflict vanishes, there is no conflict, and therefore the other side, which must by its nature be part of a two pole existence, also vanishes.

3.6 So, both Love and Fear are dependant upon the existence of one another because each is by nature one half of a duality, one pole of a two poled existence, and they are inseparable.

3.7 And Love belongs to Life, and Fear belongs to Death. Love is behind success, and Fear is at the core of failure. Love is the basis of expansion, reaching outwards and rising upwards, and Fear is the basis of contraction, turning inwards and sinking downwards. And Love is white and Fear is black. Love is joy and Fear is misery. Love is pleasure. Fear is pain. Love is freedom. Fear is imprisonment. Love is strong. Fear is weak. Love is redemption and salvation. Fear is damnation. Love is the boundless wonders of Heaven, Fear is the constricting horrors of Hell. Love is purity. Fear is a stain.

3.8 Yet not one of these opposing elements can have any meaningful existence without the presence - or at least the knowledge - of the other. Without the awareness of Death, Life is a meaningless concept. Without the knowledge of success, what is failure? Without an inwards, there is no outwards. Without an up, there can be no down. What is black, if there is no white? What is joy, if we have not known misery? Pleasure, if we have not known pain? Imprisonment, if we have not known freedom? Strength, if we have not been weak? Salvation, if we have not felt the all-consuming fires of damnation?

3.9 There is no such thing as a stain in a world where purity does not exist. There is no such thing as Heaven in a Universe where there is no Hell; no concept of good without an equal and opposite concept of evil; no love of GOD without fear of the Devil

3.10 And each pair of diametric opposites is like the magnet with two poles; one entity with two conflicting sides; one concept with two conflicting aspects; one coin with .two faces back to back.

4.1 So Love and Fear are close; they live side by side. They

cannot merge, but they can interlock. They cannot coordinate but they can become entangled. Like wrestlers they can occupy the same space contorted by the tension of the strife between them, but each no less present than the other.

4.2 So that Man fears what he loves and loves what he fears and herein lies the agony of his existence. And what he most dearly loves, of that he is most abjectly afraid, and herein lies the torture of his mind, and the anguish of his soul.

4.3 What a man does not fear he does not love. And what a man does not love he does not fear,

4.4 What has no effect on him whatever, he neither loves nor fears. But what affects him strongly, what reaches down and touches his inner being, what makes an impact on him, stirs him, strikes some chord deep down within Ms mind, evokes response;

that thing, whatever it may be, he both loves and fears. He is drawn towards it, and at. the same time desires to escape from it. He wants to give to it, and at the same time he has an inclination to destroy it. He wants to own it, and yet he wants to discard it. He wants to belong to it, and yet he wants no part of it whatever. He wants to follow it, and yet he wants to forget it. He feels a need to find out all about it, so that he can know it, and simultaneously he finds himself reluctant to discover it. He wants to know, but cannot bring himself to ask. He wants to see, but cannot bring himself to look. He wants to enter, but cannot bring himself to knock. He wants to hear, but cannot bring himself to listen.

4.5 He is deep in the conflict between Love and Fear. And sometimes the feeling of Love is uppermost, and sometimes the sense of Fear. Sometimes he is drawn, and sometimes he is driven away.

4.6 The pendulum swings. And like a pendulum the further one side manifests, the stronger the pull from the other side, until the momentary point of equilibrium before the swing is reversed.. The closer a man comes to what he loves, the further in the pressure draws him, the greater becomes the pressure of Fear;

until the moment when for one Instant Fear and Love exert even pressure. The man moves neither further in nor out again. He is still, poised at a certain point of involvement, then the pressure of Fear that stems from the closeness of contact with the object of Fear outweighs the weakened pressure of Love that has not found complete fulfillment in this partial commitment.

4.7 And the pendulum swings back again. The man moves out, escapes, fights off the terrifying contact, and plunges back into isolation. And again, like the pendulum, when he reaches a certain point of removal, a certain degree of alienation from the object of his love, when he has destroyed his contact with it to a certain extent, either by his own desertion or by driving away the thing he loves or even by destroying it, when by whatever means he reaches that point, then again a moment of balance, an instant of equilibrium.

4.8 Fear is reduced by distance, for the threat must be immediate and close to be real, and Love on the other hand is intensified by starvation. We never know the full extent of our love for something until we have lost contact with it. So again the pressures are reversed in intensity, and once more the man is driven by Love to make contact, and Fear is not strong enough to prevent it.

5.1 So the law whereby Love is strengthened by distance and Fear reduced, and by which Love is weakened by proximity and Fear enhanced, is the law by which the pendulum swings and the two faced coin spins on its axis.

5.2 And man fears what is close and loves what is distant. Consequently either he stays out of contact with what is close to him and lives in a distant dream world of unrealised fantasy , or he seeks change continuously and is never satisfied. And so long as man is fixed within the conflict of Love and Fear, these will be the patterns of his existence.

5.3 And with Fear there is blindness and ignorance. There is unawareness and suppression. Fear generates blindness and the greater the fear, the greater the blindness, so that where a man is afraid he does not see his fear where he can possibly avoid it. He sees his love - unless it happens to be Love itself that makes him afraid - but his fear he pushes into the back of his mind. Generally it manifests in discomfort, disapproval, boredom, revulsion, anger, or intense hatred, depending on the extent of his, fear. But the last thing he sees it as is fear.

5.4 So do not be surprised if a man says; he loves, but is not afraid. Do not be surprised if you are conscious of your own love but not of your fear. Love is blind - to the fear that stands beside it. And put little faith in what a man thinks he feels, for thought is the enemy of feeling - scarcely a reliable expression of it.

5.5 Judge only what a man shows that he feels by his actions and his projections; then you will find that always Love and Fear stand equal and opposite in every situation. This is the law of the human mind, which is a mind of conflict.

5.6 But when a man is free of the conflict of the mind, then he is detached from the all-compelling forces that constitute the human brain. When he has risen above the rigid limitations of compulsive action, compulsive thought and compulsive emotion; then he can break free of the dichotomy of Love and Fear; then he is compelled towards neither. His choice is free; his intention is direct and unconflicted.

5.7 But to reach this state he must be aware. He must see and know the basic motivations by which he lives. And his awareness must be complete within the bounds of his capacity.

5.8 Therefore, as Love is awareness, he must have absolute Love. The pendulum must swing to the pinnacle where Love and Fear become one and both are complete. He must fear to the ultimate, he must love to the ultimate, and he must be ultimately aware. Then and only then can he rise above the conflict.

5.9 Through total fear, and into total love, and into total awareness, and then he is free. For total awareness of what is, is Truth, and Truth is the ultimate salvation.

5.10 And the greatest Fear is the Fear of GOD, and the greatest Love is the Love of GOD, and the greatest awareness is the awareness of GOD. And when a being comes to know the full extent, of his fear of GOD, then does he discover the full extent of his love for GOD, and then is he totally aware of GOD, And that is the moment of his salvation.

Copyright, The Process, Church of the Final Judgment. December 1967.

GOD IS

1.1 The concept of GOD is the concept of Totality, the concept of the essence of all existence, the source of all power, the origin of all truth and the root of all knowledge. GOD is the sum total of all things and GOD is infinite.

1.2 GOD cannot be defined or described. To describe GOD is to define GOD, and to define GOD is to reduce GOD to a finite limited existence.

1.3 But though we may not describe GOD because GOD is infinite, yet we may describe the parts of GOD. And the parts of GOD are the parts of all existence. And all existence is ruled by the Three Great Gods of the Universe, Our Lord Jehovah, Our Lord Lucifer, and Our Lord Satan.

1.4 And the Three Great Gods of the Universe are distinct and separate, They are powerful and they transcend humanity, but they are not limitless. They are definable.

1.5 And whilst the Three Great Gods are divided then the concept of GOD is no more than a concept. Like a shattered mirror it lies in pieces and the pieces are scattered throughout the Universe.

1.6 But if Jehovah, Lucifer and Satan are brought together, united in a common understanding, a common knowledge, a common bond of awareness and unconflicted intention, then the concept of GOD becomes a reality. The parts are come together to complement each other and make a whole, and the whole is Totality.

1.7 So GOD is the reuniting of the Gods.

1.8 But before the Gods can reunite with one another, each must come together first within Himself. Each must bring the scattered parts of His own existence together into one whole.

1.9 For each God has dispersed Himself through His beings and His creations, for the purpose of the Game. And each is therefore scattered through the Universe, grains of vital energy, everywhere, giving life to entities of every kind, some pure and magnificent, others vile and misshapen in mind and body.

1.10 And before the Gods Themselves can come together all the parts of Them must come together, they must be collected from every corner of the Universe and be reabsorbed into the whole.

1.11 But each part itself is split, scattered through time and space, dispersed into a thousand tiny identities and placed at random. And before the Gods can collect Their parts together and be whole again, those parts themselves must delve into the future and the past, travel in space, travel in time, seek out each identity and reabsorb it, unlink the chains that bind them to their separate existences.

1.12 This is the true self discovery, the discovery of all the separated parts of self and the bringing of the parts together, freeing them from the traps in which they are held by the power of compulsive agreement, releasing them from their identifications with mortality and reabsorbing them into the core of pure consciousness.

1.13 And when the parts themselves are no longer splintered into countless pieces and distributed throughout THEIR universe, but are complete and whole creations as they were when they were first made separate from the Gods, then can the Gods collect and reabsorb them into Themselves once more, making Themselves complete, and thereby setting the scene for the reuniting of the Gods, and the gathering together of the parts of GOD.

1.14 GOD was, GOD is now and GOD shall be. For GOD is all. But when all is scattered through space and time, dispersed in fragmentary chaos and disorder through a vast and infinite territory of imaginary dimensions, then GOD is no more than an idea, a potential at the root of the splintered confusion of disunited parts. Buried within this nightmare of disarray we can only know of GOD within ourselves and thereby see His presence in the shattered pieces of the image which surround us.

1.15 But when all is brought together, when space and time no longer channel all existence into a chaos of tiny pieces divorced by the dimensions from each other, but instead feed back the splinters, concentrate them outside the separating limits of dimensional existence, so that all may become one, having one nature, one substance, one being, one orientation, one power, one truth, one knowledge, one awareness, and having no location either in space or time but transcending altogether the very concept of dimension, then we can say, not; 'GOD was, GOD is now and GOD shall be,' but simply; 'GOD IS.'

Copyright, The Process, Church of the Final Judgment. May 1968.