Brethren, As it is,

1. 1 The basis of conflict is a lie.

2 And the lie is the image of divergent interests.

Truth is awareness of reality. A lie is unawareness of reality.

3 The truth which prevents conflict, is awareness of a fundamental

unity. The lie which creates conflict is unawareness of a fundamental

unity. The awareness is blocked by an apparency of divergent


4 And conflict within expresses itself as conflict without. Strife

between the soul and the body and between the two sides of the

mind within one individual, manifests outwardly as strife between

individuals, as strife between groups of individuals, and finally

as strife between masses of individuals. And at the root of

every conflict is the same lie; unawareness of the fundamental


5 But outwardly every conflict is different, and therefore has its

own particular manifestations of the lie. The basic lie is the

same for all conflicts; the superficial lies, which stem from it,

are different.

6 Consider any controversial subject; any subject on which there is

strong and aggressive disagreement.

7 On both sides there are positive attitudes, ideas, viewpoints,

opinions, desires and interests, upon which there is no disagreement.

8 For example, let us suppose that both sides are agreed that

peace is a good thing, that relief of suffering is a good thing,

that the halting of pollution is a good thing, that unity is a

good thing, that happiness is a good thing, that contact is a

good thing, that co-operation is a good thing, that love is a good

thing, and so on.

9 No conflict here; no lies.

10 But as either side steps into an area either of defence or attack,

as soon as disagreement manifests, lies begin to appear. They

must, otherwise there would be no basis nor material for antagonism,

for condemnation, for accusation.

11 'It, he, they, are wrong; I am right.' This is fundamental to

each side of the conflict. And from that basic precept, every

argument, every piece of evidence, which the mind throws up, is

calculated to reinforce it.

12 There is no detachment - moments of apparent detachment, and a

great deal of protest of detachment, but no real detachment.

13 The Game is one of conflict, and we all live by it, whether we

are willing to admit it or not. It is our life pattern and

we conform to it. And for that we need lies.

14 But lies are not necessarily deliberate and conscious untruths.

They are usually superficially and always basically, the result

of sincere ignorance.

15 For all the time, whichever side of a particular conflict we are

drawn towards, the mind is sifting and filtering in favour of that

side; taking what will help, rejecting what will hinder. There

is no consciousness of this. It is compulsive and automatic.

Consciousness is not required; in fact it would hinder the

operation with scruples if it were allowed to intrude.

16 The result is lies. The mind creates them for us; half-truths,

distortions, misjudgements, inversions, biases, prejudices,

miscalculations and anomalies.

17 Each side, in so many words, calls the other side a liar.

'What he says is wrong, and therefore not true', is the basic

argument in every open conflict.

18 'WHAT THEY SAY IS A LIE.' That is the theme song on both sides.

19 At the cooler end of the scale it means: 'They have their facts

wrong. They are mistaken.' At the other end, when the threats

involved have grown to desperate proportions - either threats

felt or threats actually voiced - it means: 'They are deliberately

deceitful. They are insincere.'

20 The absurdity of this is so obvious that it seems incredible that

we can go on taking part in these charades. But it's the nature of

the Game. We MUST go on. All our instinct tell us to go on.

21 If the powers of the East and the powers of the West, sat down

and really looked at the struggle between them and the manner in

which it is waged, they could not fail to see the absurdity of

their accusations against one another.

22 Are we really to believe that there is scarely a grain of sincerity

in the corridors of power on either side? Are they all self-

seeking charlatans, who lie and cheat and scheme for their own

personal ends?

23 Even closer to home; are we to believe either of two major

British political parties in their accusations against each other,

of lies, treachery, betrayal, doubledealing, unscrupulousness,

power-seeking, greed and insincerity; or the accusations of the

third against both of them?

24 And even if we do not, even if they themselves do not, there is

no way out. If we and they believe their accusations, then the

blindness has reached insurmountable proportions, and if we and

they do not believe their accusations, then we are already deep

into the territory of conscious and deliberate lying!!

25 But again, it is the Game. And in order to play it, we must be

convinced, or at least convince others, that our opponent is some

kind of a liar. Our entire case is founded on this.

26 And it is true; but, mutually true, not unilaterally true as we

have to believe.

2. 1 Take any movement or party or group or structure or ethic or

ideology or religion or philosophy, which has had any impact, any

significance and importance, and listen to the cases 'for'

and 'against.

2 The case 'for' could be truth. It could be based purely on

accurate validation. But assuming the existence and effect

of a case 'against' - whether potential or actual - the advocate

'for' almost certainly feels the threat of opposition. Therefore

he almost certainly enters the area on the defensive, which is

already the territory of lies, sincere lies, unconscious lies,

perhaps; but lies; positive lies, in favour of his client,

negative lies against the opposition, and of course accusations

against the opposition, of lying; deceit, prejudice, stupidity,

misrepresentation, and so on.

3 The case 'against' is in the territory of lies from the start;

because by its very nature it sets out to attack. The prosecution

is automatically within the conflict. All his mental processes

assist him in his work, and the result is inevitably, lies; honest

lies, sincere lies, perhaps; but lies. And, naturally, accusations

of lying; deceit, treachery and insincerity, as well as misiudgement,

miscalculation and error.

4 You only need to compare the two cases, the one 'for' and the one

'against', to see the extent of the lying between them.

5 And the advocate 'for' can detect all the lies - and a few more -

in the case 'against'. And the prosecutor can detect all the

lies - and a few more - in the case 'for'.

6 There is virtually no truth in the situation on either side. Because

on both sides there is the drive of conflict; the drive to attack

and defend. This precludes detachment, and makes lies inevitable;

all stemming from the basic lie, which is unawareness of the fundamental

unity between the two opposing sides.

7 This basic lie can be summed up in the attitude: 'My side is

right; yours is wrong.' From this stems all the ancillary lies,

the ammunition for the game of struggle.

8 Everyone is willing to admit that this attitude is a lie on ONE

side - the other from his own. But who is willing to see that

it is a lie on both sides?

9 'I am good; you are bad.' 'I am right; you are wrong.' This

is the expression of the fundamental lie.

Because we see only the superficial difference, we assume it is

basic. And of course, if one side must be 'right' and the other

'wrong', then we have no choice but to make ours 'right' and theirs


10 If later we change our minds, we may change sides. But the situation

remains exactly as it was.

3. 1 And why is this attitude a lie; the attitude, 'I am right and you

are wrong'?

2 Because it stems from unawareness of the fundamental unity between us.

3 It is impossible, basically, that one of us is 'right' and the other

'wrong'; because we both stem from the same basic source point; we

are both channelling the same life force. We are two aspects of

one existence. If we are opposites, then we are balancing opposites,

not conflicting opposites.

4 But who is aware of this--truly aware of it?

5 Even when someone admits that all men are brothers, he qualifies

his admission with the assertion that his brothers on the other

side of the fence have gone astray. They may be his brothers, but

they are still wrong, and they are still liars and cheats. How sad!

6 This is no awareness of unity.

7 And even when someone cries: 'Peace! No more war!' all he means

is: 'Stop killing each other. Let's just shout at each other

and accuse each other and insult each other.' He is not advocating

unity, but simply different and less physically drastic weapons.

And possibly he is also waging his different kind of war against a

different kind of enemy.

8 Conflict remains. Disagreement flourishes. Antagonism abounds.

The lie is still firmly entrenched.

9 The lie is the basis of the Game. And lying is the nature of the

Game. We must lie in this way to fulfil our conflicting roles in a

Game whose very nature is conflict, and therefore requires conflict

to keep it going.

10 The Game needs lies to promote it. We are the players and must

provide the lies. So we must be subject to the fundamental lie,

which is unawareness of the fundamental unity.

11 And we Processeans are no exception. We live like every other

human being in blindness of the fundamental unity of all humanity.

For us, one way is 'right' and the other is 'wrong'. We are

'right'; they are 'wrong'. We feel it, we see it, and we express

it. But it is still a lie.

12 What we call 'wrong' and 'GODless', is no more nor less than the

other side of the same coin. It is as much a part of us as we

are of ourselves. It is simply the other side of the Game.

Even the most GODless island rises ultimately from the same seabed

as every Process island.

13 To us it looks evil, because we are this side of the Game. To

it we look evil, because it is that side of the Game. But

basically we are both parts of the same divided and conflicted


4. 1 The Game and the players of the Game, which is all of us, create

the anomalies by which the Game is played and propagated.

2 Examine the nature of sincerity.

3 What is sincerity? What is insincerity?

4 Is someone insincere because he dare not admit the facts? Then

is fear insincerity?

5 Is someone insincere because he chooses one path in preference

to another, and fights for it with every weapon he can find?

His choice is his own, for whatever reason.

6 Is someone insincere because he justifies, to himself and others,

what he feels is an inadequate way of life?

7 Is someone insincere because he presents an image of himself to

the world, which has little connection with the way he really

sees himself?

8 Then all of us, on one count or another, are insincere. All of

us are liars.

9 And which of us does not believe that his way is 'right' while its

diametric opposite is 'wrong' - despite outward protests of tolerance;

live and let live?

10 Even fiction encourages us in the view that there are those who are

primarily if not all 'good', and those who are primarily if not all


11 As children, from the earliest age, we are brought up on this

view of humanity. We are fed and nourished on it. The nature of the

divisions vary, but there are seldom no divisions.

12 Even the ultra-tolerant are strictly and severely divided against

the intolerant. One thing you cannot be tolerant of is intolerance.

Because no human being can simply BE tolerant; he has to STAND

for tolerance. This gives him an outlet for his own suppressed

intolerance--which is usually what tolerance is--but it also

defeats his purpose.

13 Prejudice is an unhappy state. But the unhappiest state of all is

prejudice against prejudice. Because it is an anachronism.

14 Intolerance is misery. Intolerance of intolerance is lunacy -

but just as inescapable.

15 Each and every one of us is prejudiced and intolerant. When its

us, or someone with whom we agree, we call it morality or ethics.

When its those with whom we intensely disagree, we call it what it

is; prejudice and intolerance.

16 We have conditioned ourselves to the belief that some people are

'right' and others 'wrong', and that the world is divided between


17 And we have taught ourselves that we must be identified with the

'right' side. (There is no escape in identifying with the 'wrong'

side, because that then for you becomes the 'right' side!)

18 When we discover that such black and white distinctions do not

really exist--not in people, only in the pressures from within -

that even within this basically false division of 'right' and

'wrong', people are a compromise, part one and part the other,

then we have to manufacture the distinctions.

19 Because we must take part in the battle. We must fight for what

is 'right' against what is 'wrong'. Therefore we must make ourselves

primarily if not all 'right', and certain others--depending on

which battlefield we choose--primarily if not all 'wrong'.

20 And we must remain unaware that basically we are all the same;

each playing the separate and individual role that he must play

to make up the Game.

21 And to escape from it is not a matter of seeing the other person's

point of view. We can do that and still disagree with everything

he stands for.

22 It's not a matter of recognising that it might be us who are 'wrong'

and they who are 'right'. We can do that and change sides.

23 It's not a matter of seeing that everyone is basically good. We

can do that and still be convinced that some of them have gone or

been led astray.

24 It's not a matter of further compromises, but of recognising that


essential part of one and the same pattern.

25 What I call 'right' and 'good', and what they call 'right' and

'good'; two diametric and conflicting opposites; are two halves

of one basic whole. In fundamental terms neither is either

'good' or 'bad', 'right' or 'wrong'. They are both realities;

and two halves of one overall reality.

26 And each is based on a monumental lie. And the lie is blindness

to the fundamental unity which exists between it and its other half.

27 When I condemn them, it is because I do not see that they and

what they stand for are basically the same as me and what I stand

for. When they condemn me, it is because they do not see that

I and what I stand for, are basically the same as them and what

they stand for.

28 Both of us might know about it analytically. We might speak of

the brotherhood of man and all men being equal. We might even

agree on the facts set down here. But we do not FEEL it.

Therefore we do not truly know it.

29 Our feelings tell us that we are in opposition, not only to, but

against one another. And those feelings are the manifestation,

the expression, of the lie.

30 And as long as that lie persists, as long as our unawareness of

the fundamental unity continues, those feelings will continue,

and the resultant conflict will continue, expressed or inhibited,

it makes no ultimate difference.

31 And it is the nature of the Game that the lie should persist.

5. 1 If I were to say that because of these facts, it is 'wrong' to

feel or express or manifest conflict, the whole value of knowing

these facts would be lost. I would simply add another dimension

to the conflict.

2 No; I say simply that conflict is the nature of the Game, and we

are all parts of the Game. And conflict both stems from and

propagates lies.

3 We shall continue to condemn what it is our part in the Game to

condemn, as long as we feel it. And our opposition will continue

to condemn what it is their part in the Game to condemn - us - as

long as they feel it.

4 We belong to the Game and they belong to the Game. So we are

subject to the lie and they are subject to the lie.

5 Like gladiators in the arena, we are forced by the Game - as long

as the Game is one of conflict - to fight against one another.

We have no more choice than they have.

6 BUT, if this knowledge can give us that grain of detachment, that

glimmer of light within the darkness of the lie, then that is its


7 When you feel the instinct to oppose, to condemn, to express the

feeling of being 'right' against what seems to be 'wrong', in the

form of antagonism, then stop for a moment and look for the lie.

Look for the superficial lies which the mind throws to you as

weapons, and also remember the basic lie of divergent interests.

8 Do this and you will experience at least a part of that grain of

detachment, that glimmer of light.

9 But the knowledge carries no 'should' nor 'must' with it. That

would make it useless. It carries no 'morality' nor 'ethic'.

That would destroy its worth. It is to be absorbed by whoever's

part in the Game it is to absorb it, and whatever comes from that

absorption, whatever degree of freedom or release or detachment

comes from absorbing this knowledge, is another vital and inevitable

aspect of the Game.

10 He that hath an ear, let him hear. He that hath not, let him not.

Neither is right, neither is wrong; neither is good, neither is

bad; just two sides of one coin.

So be it.

[signature - Robert ]





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