part0025

J ust as you first deceived them, so continue with them. Even if they have dismissed legalistic rules as the means to salvation, they can indeed be taught to retain a law-like system as a means to growth, a catalyst for self-improvement, or a method of pleasing the Enemy. They exchange a prison of steel for a prison of iron.

We know the ancient law is nothing more than a tutor to expose their shortcomings and thereby lead them to salvation in the One. Still, we find the humans are willing, even eager, to retain this sort of tutor after beginning their new life in him. Some of their more popular teachers even encourage the idea, and you do well to utilize them as accomplices in this regard.

It is worthwhile to note that most patients will not concede to a full-blown form of Moses. For one, they readily acknowledge the impracticality and irrelevance of the wardrobe and dietary restrictions that govern the Jewish people. But we find that if we demonstrate how they might arbitrarily select from the ancient writings a set of moral laws that seem most palatable, most achievable, they are generally quite amenable to the idea. The result is that some of them look to a portion of the old way, rather than to the Ghost, as both the source of and the standard for their conduct.

Thus far, we have kept a vast number of them entertained with ten commands in particular (or nine, as some exclude the seventh day ritual). The idiots pay no attention to the Book in this regard, even as it states that the ministry once etched on stone brings them only condemnation and death. They likewise disregard their own apostle Paul’s account of his confrontation with the tenth of these commands (“you shall not covet”) and the inevitable result—the power of sin wreaking a glorious havoc in his life.

They seem to believe that their case will somehow be different and that with the Ghost’s assistance, they will surely be able to fulfill the law (or a select portion thereof). They do not even recognize the shockingly arrogant role they take on in choosing only ten or nine commands to follow, when in reality the old way of the law was an all-or-nothing proposition. Cursed was everyone who did not do everything contained in it!

So we do well to play on their choosing of nine or ten commandments, as it gives them a seemingly reasonable hope for self-improvement within the law. It is a false hope, of course. That goes without saying. But it is a hope that squelches any opportunity of experiencing the Ghost as their exclusive source of morality. It sustains them under the domination of sin, without them even realizing it.

If you cannot engage them with the old way of the law or even a select portion of it, then introduce an alternative form of law. We find them open to concepts such as “family values” or “Christian principles” or “spiritual disciplines.” These guidelines serve as their standard and the source from which they seek to draw morality. Looking to a set of moral rules or values to live by, they shift their focus away from the Ghost. A “good” life substitutes for the grace life.

Learn from the example of The Dragon. When faced with the first humans in Eden, what did he do? Did he merely create opportunities for them to choose evil? Not at all! In his wisdom, he knew humans were created by the Enemy to do good , not evil. This is their greatest weakness, as the little brutes are seduced by the allure of morality and ethics as easily as that ripe fruit slipped from the branch.

You will recall that The Dragon, in the guise of a mere serpent, approached the woman and offered her the opportunity to discern good from evil, becoming like the Enemy. Remember how she leaped at the chance. She and her husband concluded that possessing the Enemy’s goodness in itself was a worthy pursuit. The instantaneous effect, as you know, was separation. But the long-term effect was that with their newfound ability to “discern” good from evil, they became acquainted with self-analysis and shame. From there, mortal judgments concerning morality and ethics became an acceptable substitute for the Life.

It is no different today. We lure patients into discerning good from evil via principles and rules rather than being directed by the Life. We find that while they might begin certain practices with a natural joy in their hearts, these quickly become for them mandatory rituals and measures of spiritual “goodness.” So we simply introduce unspoken standards involving frequency of study and frequency of attendance. In turn, they judge themselves, measure themselves, and inevitably feel shame as they fall short of the standards we provide them. Then, projecting their shame onto the Enemy, they assume he feels the same toward them. Consequently, he becomes the unsatisfied judge of their every move.

Study your opponent carefully to determine which class of rules is best suited to him. A period of examination is key to identifying an appropriate plan of action. For example, some naturally gravitate toward rules such as “you must always be nice” or “you must put others first in everything.” When carefully cultivated, these seemingly “good” laws can lead to extreme frustration and an unexpressed anger percolating under the surface for years. Without even realizing it, they harbor a subtle resentment toward the Enemy himself for “making” them bottle their emotions. Still others are more likely to adopt a slightly different rule such as “you must always be a good witness.” This one can also be warped in inventive and entertaining ways, especially as we simultaneously work an undying criticism into the minds of their onlookers.

Indeed, there are other rules one can employ. For those studying this material within the Training College or the Institute, we leave this as an exercise for your ring-tailed tutors to conduct along with you. But in general, the essence of the stratagem is the following: divert a patient’s attention away from the Life, centering him instead on maintaining a sense of “goodness” and avoiding evil.

We acknowledge that at first some of this might seem to you a counterproductive proposition. But any form of morality, ethics, or principled life is a harmless alternative in comparison with what might occur should they live from the Enemy’s Life within. So let them serve with all their might until they are thoroughly proud of their achievements. Assist them in developing religious standards and principles. Encourage them to live up to these in full measure, with a great sense of spiritual duty. They will live like cats chasing their own tails, around and around, as they pursue an approval they already possess.

Humans are naturally inclined toward, and therefore easily enticed by, rule-oriented systems. We witness the perpetual pep talks given by their ministry leaders, even telling adolescents to do more and be more for the Enemy. Then, as these young converts marry, have children, and are weighed down by normal, everyday concerns of life, they conclude they have fallen below the “radical” standard of spiritual productivity they once set for themselves.

The pinheads love to weigh their spirituality on a scale of some sort. But in this case, we tip the scales in our favor. When they feel they have met the standard set, we push them to well up with pride. When they fail, we fill them with shame. Either way, we win.

So let them fabricate a form of obedience to their rules. And let them play copycat, merely imitating the actions of a historical figure. Just do not let them rest in the Work and exude the Life.