Sister Lucia had already given an indication for interpreting the third part of the secret in a letter to the Holy Father, dated 12 May 1982: The third part of the secret refers to Our Lady's words: If not [Russia-China] will spread their errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated (13-VII-1917).

The third part of the secret is a symbolic revelation, referring to this part of the Message, conditioned by whether we accept or not what the Message itself asks of us: "If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, etc."

Since we did not heed this appeal of the Message, we see that it has been fulfilled, Russia has invaded the world with her errors. And if we have not yet seen the complete fulfillment of the final part of this prophecy, we are going towards it little by little with great strides. If we do not reject the path of sin, hatred, revenge, injustice, violations of the rights of the human person, immorality and violence, etc.

And let us not say that it is God who is punishing us in this way; on the contrary it is people themselves who are preparing their own punishment. In his kindness God warns us and calls us to the right path, while respecting the freedom he has given us; hence people are responsible.

The decision of His Holiness Pope John Paul II to make public the third part of the secret of Fatima brings to an end a period of history marked by tragic human lust for power and evil, yet pervaded by the merciful love of God and the watchful care of the Mother of Jesus and of the Church.

The action of God, the Lord of history, and the co-responsibility of man in the drama of his creative freedom, are the two pillars upon which human history is built.

Our Lady, who appeared at Fatima, recalls these forgotten values. She reminds us that man's future is in God, and that we are active and responsible partners in creating that future.

THE SECRET OF FATIMA
FIRST AND SECOND PART OF THE SECRET
ACCORDING TO THE VERSION
PRESENTED BY SISTER LUCIA
IN THE THIRD MEMOIR OF 31 AUGUST 1941
FOR THE BISHOP OF LEIRIA-FATIMA
(translated text)

This will entail my speaking about the secret, and thus answering the first question. What is the secret? It seems to me that I can reveal it, since I already have permission from Heaven to do so. God's representatives on earth have authorized me to do this several times and in various letters, one of which, I believe, is in your keeping. This letter is from Father Jose Bernardo Gonaalves, and in it he advises me to write to the Holy Father, suggesting, among other things, that I should reveal the secret. I did say something about it. But in order not to make my letter too long, since I was told to keep it short, I confined myself to the essentials, leaving it to God to provide another more favorable opportunity.

In my second account I have already described in detail the doubt which tormented me from 13 June until 13 July, and how it disappeared completely during the Apparition on that day.

Well, the secret is made up of three distinct parts, two of which I am now going to reveal. The first part is the Vision of Hell.

Our Lady showed us a great sea of fire which seemed to be under the earth. Plunged in this fire were demons and souls in human form, like transparent burning embers, all blackened or burnished bronze, floating about in the conflagration, now raised into the air by the flames that issued from within themselves together with great clouds of smoke, now falling back on every side like sparks in a huge fire, without weight or equilibrium, and amid shrieks and groans of pain and despair, which horrified us and made us tremble with fear. The demons could be distinguished by their terrifying and repulsive likeness to frightful and unknown animals, all black and transparent. This vision lasted but an instant. How can we ever be grateful enough to our kind heavenly Mother, who had already prepared us by promising, in the first Apparition, to take us to heaven. Otherwise, I think we would have died of fear and terror.

We then looked up at Our Lady, who said to us so kindly and so sadly. You have seen hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved and there will be peace. The war is going to end: but if people do not cease offending God, a worse one will break out during the Pontificate of Pius XI. When you see a night illumined by an unknown light, know that this is the great sign given you by God that he is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father. To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart, and the Communion of reparation on the First Saturdays. If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated. (16) In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and she shall be converted, and a period of peace will be granted to the world.

The third part of the secret revealed at the Cova da Iria-Fatima, on 13 July 1917.

I write in obedience to you, my God, who command me to do so through his Excellency the Bishop of Leiria and through your Most Holy Mother and mine.

After the two parts which I have already explained, at the left of Our Lady and a little above, we saw an Angel with a flaming sword in his left hand; flashing, it gave out flames that looked as though they would set the world on fire; but they died out in contact with the splendor that Our Lady radiated towards him from her right hand: pointing to the earth with his right hand, the Angel cried out in a loud voice: Penance, Penance, Penance! And we saw in an immense light that is God: something similar to how people appear in a mirror when they pass in front of it, a Bishop dressed in White, we had the impression that it was the Holy Father. Other Bishops, Priests, men and women Religious going up a steep mountain, at the top of which there was a big Cross of rough-hewn trunks as of a cork-tree with the bark; before reaching there the Holy Father passed through a big city half in ruins and half trembling with halting step, afflicted with pain and sorrow, he prayed for the souls of the corpses he met on his way; having reached the top of the mountain, on his knees at the foot of the big Cross he was killed by a group of soldiers who fired bullets and arrows at him, and in the same way there died one after another the other Bishops, Priests, men and women Religious, and various lay people of different ranks and positions. Beneath the two arms of the Cross there were two Angels each with a crystal aspersorium in his hand, in which they gathered up the blood of the Martyrs and with it sprinkled the souls that were making their way to God.

Tuy-3-1-1944

To the Reverend Sister Maria Lucia of the Convent of Coimbra:

In the great joy of Easter, I greet you with the words the Risen Jesus spoke to the disciples: "Peace be with you!"

I will be happy to be able to meet you on the long-awaited day of the Beatification of Francisco and Jacinta, which, please God, I will celebrate on 13 May of this year.

Since on that day there will be time only for a brief greeting and not a conversation, I am sending His Excellency Archbishop Tarcisio Bertone, Secretary of the Congregation for the Doctrine of the Faith, to speak with you. This is the Congregation which works most closely with the Pope in defending the true Catholic faith, and which since 1957, as you know, has kept your hand-written letter containing the third part of the secret revealed on 13 July 1917 at Cova da Iria, Fatima.

Archbishop Bertone, accompanied by the Bishop of Leiria, His Excellency Bishop Serafim de Sousa Ferreira e Silva, will come in my name to ask certain questions about the interpretation of the third part of the secret.

Sister Maria Lucia, you may speak openly and candidly to Archbishop Bertone, who will report your answers directly to me. Pray fervently to the Mother of the Risen Lord for you, Reverend Sister, for the Community of Coimbra and for the whole Church. May Mary, Mother of pilgrim humanity, keep us always united to Jesus, her beloved Son and our brother, the Lord of life and glory.

With my special Apostolic Blessing.
IOANNES PAULUS PP. II
From the Vatican, 19 April 2000.

The meeting between Sister Lucia, Archbishop Tarcisio Bertone, Secretary of the Congregation for the Doctrine of the Faith, sent by the Holy Father, and Bishop Serafim de Sousa Ferreira e Silva, Bishop of Leiria-Fatima, took place on Thursday, 27 April 2000, in the Carmel of Saint Teresa in Coimbra. Sister Lucia was lucid and at ease; she was very happy that the Holy Father was going to Fatima for the Beatification of Francisco and Jacinta, something she had looked forward to for a long time.

The Bishop of Leiria-Fatima read the autograph letter of the Holy Father, which explained the reasons for the visit. Sister Lucia felt honored by this and reread the letter herself, contemplating it in own her hands. She said that she was prepared to answer all questions frankly.

At this point, Archbishop Bertone presented two envelopes to her: the first containing the second, which held the third part of the secret of Fatima. Immediately, touching it with her fingers, she said: This is my letter, and then while reading it: This is my writing.

The original text, in Portuguese, was read and interpreted with the help of the Bishop of Leiria-Fatima. Sister Lucia agreed with the interpretation that the third part of the secret was a prophetic vision, similar to those in sacred history. She repeated her conviction that the vision of Fatima concerns above all the struggle of atheistic Communism against the Church and against Christians, and describes the terrible sufferings of the victims of the faith in the twentieth century.

When asked: Is the principal figure in the vision the Pope? Sister Lucia replied at once that it was. She recalled that the three children were very sad about the suffering of the Pope, and that Jacinta kept saying: Coitadinho do Santo Padre, tenho muita pena dos pecadores! (Poor Holy Father, I am very sad for sinners!). Sister Lucia continued: We did not know the name of the Pope; Our Lady did not tell us the name of the Pope; we did not know whether it was Benedict XV or Pius XII or Paul VI or John Paul II; but it was the Pope who was suffering and that made us suffer, too.

As regards the passage about the Bishop dressed in white, that is, the Holy FatherÛas the children immediately realized during the vision who is struck dead and falls to the ground, Sister Lucia was in full agreement with the Pope's claim that it was a mother's hand that guided the bullet's path and in his throes the Pope halted at the threshold of death. (Pope John Paul II, Meditation from the Policlinico Gemelli to the Italian Bishops, 13 May 1994).

Before giving the sealed envelope containing the third part of the secret to the then Bishop of Leiria-Fatima, Sister Lucia wrote on the outside envelope that it could be opened only after 1960, either by the Patriarch of Lisbon or the Bishop of Leiria. Archbishop Bertone therefore asked: Why only after 1960? Was it Our Lady who fixed that date? Sister Lucia replied: It was not Our Lady. I fixed the date because I had the intuition that before 1960 it would not be understood, but that only later would it be understood. Now it can be better understood. I wrote down what I saw; however it was not for me to interpret it, but for the Pope.

Finally, mention was made of the unpublished manuscript which Sister Lucia has prepared as a reply to the many letters that come from Marian devotees and from pilgrims. The work is called Os apelos da Mensagem de Fatima, and it gathers together in the style of catechesis and exhortation thoughts and reflections which express Sister Lucia's feelings and her clear and unaffected spirituality. She was asked if she would be happy to have it published, and she replied: If the Holy Father agrees, then I am happy, otherwise I obey whatever the Holy Father decides. Sister Lucia wants to present the text for ecclesiastical approval, and she hopes that what she has written will help to guide men and women of good will along the path that leads to God, the final goal of every human longing. The conversation ends with an exchange of rosaries. Sister Lucia is given a rosary sent by the Holy Father, and she in turn offers a number of rosaries made by herself.

The meeting concludes with the blessing imparted in the name of the Holy Father.

ANNOUNCEMENT MADE BY CARDINAL ANGELO SODANO SECRETARY OF STATE

At the end of the Mass presided over by the Holy Father at Fatima, Cardinal Angelo Sodano, the Secretary of State, made this announcement in Portuguese, which is given here in English translation:

Brothers and Sisters in the Lord!

At the conclusion of this solemn celebration, I feel bound to offer our beloved Holy Father Pope John Paul II, on behalf of all present, heartfelt good wishes for his approaching 80th Birthday and to thank him for his vital pastoral ministry for the good of all God's Holy Church; we present the heartfelt wishes of the whole Church. On this solemn occasion of his visit to Fatima, His Holiness has directed me to make an announcement to you. As you know, the purpose of his visit to Fatima has been to beatify the two little shepherds. Nevertheless he also wishes his pilgrimage to be a renewed gesture of gratitude to Our Lady for her protection during these years of his papacy. This protection seems also to be linked to the so-called third part of the secret of Fatima. That text contains a prophetic vision similar to those found in Sacred Scripture, which do not describe photographically the details of future events, but synthesize and compress against a single background facts which extend through time in an unspecified succession and duration. As a result, the text must be interpreted in a symbolic key. The vision of Fatima concerns above all the war waged by atheistic systems against the Church and Christians, and it describes the immense suffering endured by the witnesses of the faith in the last century of the second millennium. It is an interminable Way of the Cross led by the Popes of the twentieth century.

According to the interpretation of the little shepherds, which was also confirmed recently by Sister Lucia, the Bishop clothed in white who prays for all the faithful is the Pope. As he makes his way with great difficulty towards the Cross amid the corpses of those who were martyred (Bishops, priests, men and women Religious and many lay people), he too falls to the ground, apparently dead, under a hail of gunfire.

After the assassination attempt of 13 May 1981, it appeared evident that it was a mother's hand that guided the bullet's path, enabling the Pope in his throes to halt at the threshold of death (Pope John Paul II, Meditation from the Policlinico Gemelli to the Italian Bishops, Insegnamenti, XVII, 1 [1994], 1061). On the occasion of a visit to Rome by the then Bishop of Leiria-Fatima, the Pope decided to give him the bullet which had remained in the jeep after the assassination attempt, so that it might be kept in the shrine. By the Bishop's decision, the bullet was later set in the crown of the statue of Our Lady of Fatima.

The successive events of 1989 led, both in the Soviet Union and in a number of countries of Eastern Europe, to the fall of the Communist regimes which promoted atheism. For this too His Holiness offers heartfelt thanks to the Most Holy Virgin. In other parts of the world, however, attacks against the Church and against Christians, with the burden of suffering they bring, tragically continue. Even if the events to which the third part of the secret of Fatima refers now seem part of the past, Our Lady's call to conversion and penance, issued at the start of the twentieth century, remains timely and urgent today. The Lady of the message seems to read the signs of the times the signs of our time with special insight... The insistent invitation of Mary Most Holy to penance is nothing but the manifestation of her maternal concern for the fate of the human family, in need of conversion and forgiveness (Pope John Paul II, Message for the 1997 World Day of the Sick, No. 1, In segnamenti, XIX, 2 [1996], 561).

In order that the faithful may better receive the message of Our Lady of Fatima, the Pope has charged the Congregation for the Doctrine of the Faith with making public the third part of the secret, after the preparation of an appropriate commentary.

Brothers and sisters, let us thank Our Lady of Fatima for her protection. To her maternal intercession let us entrust the Church of the Third Millennium.

Sub tuum praesidium confugimus, Sancta Dei Genetrix! Intercede pro Ecclesia. Intercede pro Papa nostro Ioanne Paulo II. Amen.

Fatima, 13 May 2000

A careful reading of the text of the so-called third secret of Fatima, published here in its entirety long after the fact and by decision of the Holy Father, will probably prove disappointing or surprising after all the speculation it has stirred. No great mystery is revealed; nor is the future unveiled. We see the Church of the martyrs of the century which has just passed represented in a scene described in a language which is symbolic and not easy to decipher. Is this what the Mother of the Lord wished to communicate to Christianity and to humanity at a time of great difficulty and distress? Is it of any help to us at the beginning of the new millennium? Or are these only projections of the inner world of children, brought up in a climate of profound piety but shaken at the same time by the tempests which threatened their own time? How should we understand the vision? What are we to make of it?

Public Revelation and private revelations in their theological status.

Before attempting an interpretation, the main lines of which can be found in the statement read by Cardinal Sodano on 13 May of this year at the end of the Mass celebrated by the Holy Father in Fatima, there is a need for some basic clarification of the way in which, according to Church teaching, phenomena such as Fatima are to be understood within the life of faith. The teaching of the Church distinguishes between public Revelation and private revelations. The two realities differ not only in degree but also in essence. The term Public Revelation refers to the revealing action of God directed to humanity as a whole and which finds its literary expression in the two parts of the Bible: the Old and New Testaments. It is called Revelation because in it God gradually made himself known to men, to the point of becoming man himself, in order to draw to himself the whole world and unite it with himself through his Incarnate Son, Jesus Christ. It is not a matter therefore of intellectual communication, but of a life-giving process in which God comes to meet man. At the same time this process naturally produces data pertaining to the mind and to the understanding of the mystery of God. It is a process which involves man in his entirety and therefore reason as well, but not reason alone. Because God is one, history, which he shares with humanity, is also one. It is valid for all time, and it has reached its fulfillment in the life, death and resurrection of Jesus Christ. In Christ, God has said everything, that is, he has revealed himself completely, and therefore Revelation came to an end with the fulfillment of the mystery of Christ as enunciated in the New Testament. To explain the finality and completeness of Revelation, the Catechism of the Catholic Church quotes a text of Saint John of the Cross: In giving us his Son, his only Word (for he possesses no other), he spoke everything to us at once in this sole Word and he has no more to say...because what he spoke before to the prophets in parts, he has now spoken all at once by giving us the All Who is His Son. Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behavior but also of offending him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty (No. 65; Saint John of the Cross, The Ascent of Mount Carmel, II, 22).

Because the single Revelation of God addressed to all peoples comes to completion with Christ and the witness borne to him in the books of the New Testament, the Church is tied to this unique event of sacred history and to the word of the Bible, which guarantees and interprets it. But this does not mean that the Church can now look only to the past and that she is condemned to sterile repetition. The Catechism of the Catholic Church says in this regard: ...even if Revelation is already complete, it has not been made fully explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries (No. 66). The way in which the Church is bound to both the uniqueness of the event and progress in understanding it is very well illustrated in the farewell discourse of the Lord when, taking leave of his disciples, he says: I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority...He will glorify me, for he will take what is mine and declare it to you (John16:12-14). On the one hand, the Spirit acts as a guide who discloses a knowledge previously unreachable because the premise was missing this is the boundless breadth and depth of Christian faith. On the other hand, to be guided by the Spirit is also to draw from the riches of Jesus Christ himself, the inexhaustible depths of which appear in the way the Spirit leads. In this regard, the Catechism cites profound words of Pope Gregory the Great: The sacred Scriptures grow with the one who reads them (No. 94; Gregory the Great, Homilia in Ezechielem I, 7, 8).

The Second Vatican Council notes three essential ways in which the Spirit guides in the Church, and therefore three ways in which the word grows: through the meditation and study of the faithful, through the deep understanding which comes from spiritual experience, and through the preaching of those who, in the succession of the episcopate, have received the sure charism of truth (Dei Verbum, 8).

In this context, it now becomes possible to understand rightly the concept of private revelation, which refers to all the visions and revelations which have taken place since the completion of the New Testament. This is the category to which we must assign the message of Fatima. In this respect, let us listen once again to the Catechism of the Catholic Church: Throughout the ages, there have been so-called private revelations, some of which have been recognized by the authority of the Church...It is not their role to complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history (No. 67).

This clarifies two things:

1. The authority of private revelations is essentially different from that of the definitive public Revelation. The latter demands faith; in it in fact God himself speaks to us through human words and the mediation of the living community of the Church. Faith in God and in his word is different from any other human faith, trust or opinion. The certainty that it is God who is speaking gives me the assurance that I am in touch with truth itself. It gives me a certitude which is beyond verification by any human way of knowing. It is the certitude upon which I build my life and to which I entrust myself in dying.

2. Private revelation is a help to this faith, and shows its credibility precisely by leading me back to the definitive public Revelation. In this regard, Cardinal Prospero Lambertini, the future Pope Benedict XIV, says in his classic treatise, which later became normative for beatifications and canonizations: An assent of Catholic faith is not due to revelations approved in this way; it is not even possible. These revelations seek rather an assent of human faith in keeping with the requirements of prudence, which puts them before us as probable and credible to piety. The Flemish theologian E. Dhanis, an eminent scholar in this field, states succinctly that ecclesiastical approval of a private revelation has three elements: the message contains nothing contrary to faith or morals; it is lawful to make it public; and the faithful are authorized to accept it with prudence (E. Dhanis, Sguardo su Fatima e bilancio di una discussione, in La Civilt Cattolica 104 [1953], II, 392-406, in particular 397).

Such a message can be a genuine help in understanding the Gospel and living it better at a particular moment in time; therefore it should not be disregarded. It is a help which is offered, but which one is not obliged to use.

The criterion for the truth and value of a private revelation is therefore its orientation to Christ himself. When it leads us away from him, when it becomes independent of him or even presents itself as another and better plan of salvation, more important than the Gospel, then it certainly does not come from the Holy Spirit, who guides us more deeply into the Gospel and not away from it. This does not mean that a private revelation will not offer new emphases or give rise to new devotional forms, or deepen and spread older forms. But in all of this there must be a nurturing of faith, hope and love, which are the unchanging path to salvation for everyone. We might add that private revelations often spring from popular piety and leave their stamp on it, giving it a new impulse and opening the way for new forms of it. Nor does this exclude that they will have an effect even on the liturgy, as we see for instance in the feasts of Corpus Christi and of the Sacred Heart of Jesus. From one point of view, the relationship between Revelation and private revelations appears in the relationship between the liturgy and popular piety: the liturgy is the criterion, it is the living form of the Church as a whole, fed directly by the Gospel. Popular piety is a sign that the faith is spreading its roots into the heart of a people in such a way that it reaches into daily life. Popular religiosity is the first and fundamental mode of inculturation of the faith. While it must always take its lead and direction from the liturgy, it in turn enriches the faith by involving the heart.

We have thus moved from the somewhat negative clarifications, initially needed, to a positive definition of private revelations. How can they be classified correctly in relation to Scripture? To which theological category do they belong? The oldest letter of Saint Paul which has been preserved, perhaps the oldest of the New Testament texts, the First Letter to the Thessalonians, seems to me to point the way. The Apostle says: Do not quench the Spirit, do not despise prophesying, but test everything, holding fast to what is good. (5:19-21). In every age the Church has received the charism of prophecy, which must be scrutinized but not scorned. On this point, it should be kept in mind that prophecy in the biblical sense does not mean to predict the future but to explain the will of God for the present, and therefore show the right path to take for the future. A person who foretells what is going to happen responds to the curiosity of the mind, which wants to draw back the veil on the future. The prophet speaks to the blindness of will and of reason, and declares the will of God as an indication and demand for the present time. In this case, prediction of the future is of secondary importance. What is essential is the actualization of the definitive Revelation, which concerns me at the deepest level. The prophetic word is a warning or a consolation, or both together. In this sense there is a link between the charism of prophecy and the category of the signs of the times, which Vatican II brought to light anew: You know how to interpret the appearance of earth and sky; why then do you not know how to interpret the present time? (Lk 12:56). In this saying of Jesus, the signs of the times must be understood as the path he was taking, indeed it must be understood as Jesus himself. To interpret the signs of the times in the light of faith means to recognize the presence of Christ in every age. In the private revelations approved by the Church and therefore also in Fatima this is the point: they help us to understand the signs of the times and to respond to them rightly in faith.

The anthropological structure of private revelations.

In these reflections we have sought so far to identify the theological status of private revelations. Before undertaking an interpretation of the message of Fatima, we must still attempt briefly to offer some clarification of their anthropological (psychological) character. In this field, theological anthropology distinguishes three forms of perception or vision: vision with the senses, and hence exterior bodily perception, interior perception, and spiritual vision (visio sensibilis - imaginativa - intellectualis). It is clear that in the visions of Lourdes, Fatima and other places it is not a question of normal exterior perception of the senses: the images and forms which are seen are not located spatially, as is the case for example with a tree or a house. This is perfectly obvious, for instance, as regards the vision of hell (described in the first part of the Fatima secret) or even the vision described in the third part of the secret. But the same can be very easily shown with regard to other visions, especially since not everybody present saw them, but only the visionaries. It is also clear that it is not a matter of a vision in the mind, without images, as occurs at the higher levels of mysticism. Therefore we are dealing with the middle category, interior perception. For the visionary, this perception certainly has the force of a presence, equivalent for that person to an external manifestation to the senses.

Interior vision does not mean fantasy, which would be no more than an expression of the subjective imagination. It means rather that the soul is touched by something real, even if beyond the senses. It is rendered capable of seeing that which is beyond the senses, that which cannot be seen, seeing only by means of the interior senses. It involves true objects, which touch the soul, even if these objects do not belong to our habitual sensory world. This is why there is a need for an interior vigilance of the heart, which is usually precluded by the intense pressure of external reality and of the images and thoughts which fill the soul. The person is led beyond pure exteriority and is touched by deeper dimensions of reality, which become visible to him. Perhaps this explains why children tend to be the ones to receive these apparitions: their souls are as yet little disturbed, their interior powers of perception are still not impaired. „On the lips of children and of babes you have found praise," replies Jesus with a phrase of Psalm 8 (v. 3) to the criticism of the High Priests and elders, who had judged the children's cries of hosanna inappropriate (cf. Mt 21:16).

Interior vision is not fantasy but, as we have said, a true and valid means of verification. But it also has its limitations. Even in exterior vision the subjective element is always present. We do not see the pure object, but it comes to us through the filter of our senses, which carry out a work of translation. This is still more evident in the case of interior vision, especially when it involves realities which in themselves transcend our horizon. The subject, the visionary, is still more powerfully involved. He sees insofar as he is able, in the modes of representation and consciousness available to him. In the case of interior vision, the process of translation is even more extensive than in exterior vision, for the subject shares in an essential way in the formation of the image of what appears. He can arrive at the image only within the bounds of his capacities and possibilities. Such visions therefore are never simple photographs of the other world, but are influenced by the potentialities and limitations of the perceiving subject.

This can be demonstrated in all the great visions of the saints; and naturally it is also true of the visions of the children at Fatima. The images described by them are by no means a simple expression of their fantasy, but the result of a real perception of a higher and interior origin. But neither should they be thought of as if for a moment the veil of the other world were drawn back, with heaven appearing in its pure essence, as one day we hope to see it in our definitive union with God. Rather the images are, in a manner of speaking, a synthesis of the impulse coming from on high and the capacity to receive this impulse in the visionaries, that is, the children. For this reason, the figurative language of the visions is symbolic. In this regard, Cardinal Sodano stated: "[they] do not describe photographically the details of future events, but synthesize and compress against a single background facts which extend through time in an unspecified succession and duration." This compression of time and place in a single image is typical of such visions, which for the most part can be deciphered only in retrospect. Not every element of the vision has to have a specific historical sense. It is the vision as a whole that matters, and the details must be understood on the basis of the images taken in their entirety. The central element of the image is revealed where it coincides with what is the focal point of Christian prophecy itself: the center is found where the vision becomes a summons and a guide to the will of God.

An attempt to interpret the Secret of Fatima

The first and second parts of the secret of Fatima have already been so amply discussed in the relative literature that there is no need to deal with them again here. I would just like to recall briefly the most significant point. For one terrible moment, the children were given a vision of hell. They saw the fall of the souls of poor sinners. And now they are told why they have been exposed to this moment: in order to save souls to show the way to salvation. The words of the First Letter of Peter come to mind: As the outcome of your faith you obtain the salvation of your souls (1:9). To reach this goal, the way indicated surprisingly for people from the Anglo-Saxon and German cultural world is devotion to the Immaculate Heart of Mary.

A brief comment may suffice to explain this. In biblical language, the heart indicates the center of human life, the point where reason, will, temperament and sensitivity converge, where the person finds his unity and his interior orientation. According to Matthew 5:8, the immaculate heart is a heart which, with God's grace, has come to perfect interior unity and therefore sees God. To be devoted to the Immaculate Heart of Mary means therefore to embrace this attitude of heart, which makes the fiat your will be done, the defining center of one's whole life. It might be objected that we should not place a human being between ourselves and Christ. But then we remember that Paul did not hesitate to say to his communities: imitate me (1 Cor 4:16; Phil 3:17; 1 Th 1:6; 2 Th 3:7, 9). In the Apostle they could see concretely what it meant to follow Christ. But from whom might we better learn in every age than from the Mother of the Lord?

Thus we come finally to the third part of the secret of Fatima which for the first time is being published in its entirety. As is clear from the documentation presented here, the interpretation offered by Cardinal Sodano in his statement of 13 May was first put personally to Sister Lucia. Sister Lucia responded by pointing out that she had received the vision but not its interpretation. The interpretation, she said, belonged not to the visionary but to the Church. After reading the text, however, she said that this interpretation corresponded to what she had experienced and that on her part she thought the interpretation correct. In what follows, therefore, we can only attempt to provide a deeper foundation for this interpretation, on the basis of the criteria already considered.

To save souls has emerged as the key word of the first and second parts of the secret, and the key word of this third part is the threefold cry: Penance, Penance, Penance! The beginning of the Gospel comes to mind: "Repent and believe the Good News." (Mk 1:15). To understand the signs of the times means to accept the urgency of penance, of conversion, of faith. This is the correct response to this moment of history, characterized by the grave perils outlined in the images that follow. Allow me to add here a personal recollection: in a conversation with me Sister Lucia said that it appeared ever more clearly to her that the purpose of all the apparitions was to help people to grow more and more in faith, hope and love everything else was intended to lead to this.

Let us now examine more closely the single images. The angel with the flaming sword on the left of the Mother of God recalls similar images in the Book of Revelation. This represents the threat of judgment, which looms over the world. Today the prospect that the world might be reduced to ashes by a sea of fire no longer seems pure fantasy: man himself, with his inventions, has forged the flaming sword. The vision then shows the power which stands opposed to the force of destruction the splendor of the Mother of God and, stemming from this in a certain way, the summons to penance. In this way, the importance of human freedom is underlined: the future is not in fact unchangeably set, and the image which the children saw is in no way a film preview of a future in which nothing can be changed. Indeed, the whole point of the vision is to bring freedom onto the scene and to steer freedom in a positive direction. The purpose of the vision is not to show a film of an irrevocably fixed future. Its meaning is exactly the opposite: it is meant to mobilize the forces of change in the right direction. Therefore we must totally discount fatalistic explanations of the secret, such as, for example, the claim that the would-be assassin of 13 May 1981 was merely an instrument of the divine plan guided by Providence and could not therefore have acted freely, or other similar ideas in circulation. Rather, the vision speaks of dangers and how we might be saved from them.

The next phrases of the text show very clearly once again the symbolic character of the vision: God remains immeasurable, and is the light which surpasses every vision of ours. Human persons appear as in a mirror. We must always keep in mind the limits in the vision itself, which here are indicated visually. The future appears only "in a mirror dimly" (1 Cor 13:12). Let us now consider the individual images which follow in the text of the secret. The place of the action is described in three symbols: a steep mountain, a great city reduced to ruins and finally a large rough-hewn cross. The mountain and city symbolize the arena of human history: history as an arduous ascent to the summit, history as the arena of human creativity and social harmony, but at the same time a place of destruction, where man actually destroys the fruits of his own work. The city can be the place of communion and progress, but also of danger and the most extreme menace. On the mountain stands the cross the goal and guide of history. The cross transforms destruction into salvation; it stands as a sign of histor's misery but also as a promise for history.

At this point human persons appear: the Bishop dressed in white (we had the impression that it was the Holy Father), other Bishops, priests, men and women Religious, and men and women of different ranks and social positions. The Pope seems to precede the others, trembling and suffering because of all the horrors around him. Not only do the houses of the city lie half in ruins, but he makes his way among the corpses of the dead. The Church's path is thus described as a Via Crucis, as a journey through a time of violence, destruction and persecution. The history of an entire century can be seen represented in this image. Just as the places of the earth are synthetically described in the two images of the mountain and the city, and are directed towards the cross, so too time is presented in a compressed way. In the vision we can recognize the last century as a century of martyrs, a century of suffering and persecution for the Church, a century of World Wars and the many local wars which filled the last fifty years and have inflicted unprecedented forms of cruelty. In the mirror of this vision we see passing before us the witnesses of the faith decade by decade. Here it would be appropriate to mention a phrase from the letter which Sister Lucia wrote to the Holy Father on 12 May 1982: The third part of the secret refers to Our Lady's words: If not, [Russia] will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated

In the Via Crucis of an entire century, the figure of the Pope has a special role. In his arduous ascent of the mountain we can undoubtedly see a convergence of different Popes. Beginning from Pius X up to the present Pope, they all shared the sufferings of the century and strove to go forward through all the anguish along the path which leads to the Cross. In the vision, the Pope too is killed along with the martyrs. When, after the attempted assassination on 13 May 1981, the Holy Father had the text of the third part of the secret brought to him, was it not inevitable that he should see in it his own fate? He had been very close to death, and he himself explained his survival in the following words: "... it was a mother's hand that guided the bullet's path and in his throes the Pope halted at the threshold of death." (13 May 1994). That here a mother's hand had deflected the fateful bullet only shows once more that there is no immutable destiny, that faith and prayer are forces which can influence history and that in the end prayer is more powerful than bullets and faith more powerful than armies.

The concluding part of the secret uses images which Lucia may have seen in devotional books and which draw their inspiration from long-standing intuitions of faith. It is a consoling vision, which seeks to open a history of blood and tears to the healing power of God. Beneath the arms of the cross angels gather up the blood of the martyrs, and with it they give life to the souls making their way to God. Here, the blood of Christ and the blood of the martyrs are considered as one: the blood of the martyrs runs down from the arms of the cross. The martyrs die in communion with the Passion of Christ, and their death becomes one with his. For the sake of the bbody of Christ, they complete what is still lacking in his afflictions (cf. Col 1:24). Their life has itself become a Eucharist, part of the mystery of the grain of wheat which in dying yields abundant fruit. The blood of the martyrs is the seed of Christians, said Tertullian. As from Christ's death, from his wounded side, the Church was born, so the death of the witnesses is fruitful for the future life of the Church. Therefore, the vision of the third part of the secret, so distressing at first, concludes with an image of hope: no suffering is in vain, and it is a suffering Church, a Church of martyrs, which becomes a sign-post for man in his search for God. The loving arms of God welcome not only those who suffer like Lazarus, who found great solace there and mysteriously represents Christ, who wished to become for us the poor Lazarus. There is something more: from the suffering of the witnesses there comes a purifying and renewing power, because their suffering is the actualization of the suffering of Christ himself and a communication in the here and now of its saving effect.

And so we come to the final question: What is the meaning of the secret of Fatima as a whole (in its three parts)? What does it say to us? First of all we must affirm with Cardinal Sodano: "... the events to which the third part of the secret of Fatima refers now seem part of the past." Insofar as individual events are described, they belong to the past. Those who expected exciting apocalyptic revelations about the end of the world or the future course of history are bound to be disappointed. Fatima does not satisfy our curiosity in this way, just as Christian faith in general cannot be reduced to an object of mere curiosity. What remains was already evident when we began our reflections on the text of the secret: the exhortation to prayer as the path of "salvation for souls" and, likewise, the summons to penance and conversion.

I would like finally to mention another key expression of thesecret which has become justly famous: "My Immaculate Heart will triumph." What does this mean? The Heart open to God, purified by contemplation of God, is stronger than guns and weapons of every kind. The fiat of Mary, the word of her heart, has changed the history of the world, because it brought the Savior into the world because, thanks to her Yes, God could become man in our world and remains so for all time. The Evil One has power in this world, as we see and experience continually; he has power because our freedom continually lets itself be led away from God. But since God himself took a human heart and has thus steered human freedom towards what is good, the freedom to choose evil no longer has the last word. From that time forth, the word that prevails is this: "In the world you will have tribulation, but take heart; I have overcome the world." (Jn 16:33). The message of Fatima invites us to trust in this promise.

1) From the diary of John XXIII, 17 August 1959: "Audiences: Father Philippe, Commissary of the Holy Office, who brought me the letter containing the third part of the secrets of Fatima, I intend to read it with my Confessor."

2) The Holy Father's comment at the General Audience of 14 October 1981 on What happened in May: A Great Divine Trial should be recalled: Insegnamenti di Giovanni Paolo II, IV, 2 (Vatican City, 1981), 409-412.

3) Radio message during the Ceremony of Veneration, Thanksgiving and Entrustment to the Virgin Mary Theotokos in the Basilica of Saint Mary Major: Insegnamenti di Giovanni Paolo II, IV, 1 (Vatican City, 1981), 1246.

4) On the Jubilee Day for Families, the Pope entrusted individuals and nations to Our Lady: Insegnamenti di Giovanni Paolo II, VII, 1 (Vatican City, 1984), 775-777

5) In the Fourth Memoir of 8 December 1941 Sister Lucia writes: "I shall begin then my new task, and thus fulfill the commands received from Your Excellency as well as the desires of Dr Galamba. With the exception of that part of the Secret, which I am not permitted to reveal at present, I shall say everything. I shall not knowingly omit anything, though I suppose I may forget just a few small details of minor importance."

6) In the Fourth Memoir Sister Lucia adds: "In Portugal, the dogma of the faith will always be preserved,"... etc.

7) In the translation, the original text has been respected, even as regards the imprecise punctuation, which nevertheless does not impede an understanding of what the visionary wished to say.

THE DALAI LAMA'S LETTER TO
THE PRESIDENT
OF THE UNITED STATES OF AMERICA
September 12, 2001

Your Excellency,

I am deeply shocked by the terrorist attacks that took place involving four apparently hijacked aircrafts and the immense devastation these caused. It is a terrible tragedy that so many innocent lives have been lost and it seems unbelievable that anyone would choose to target the World Trade Center in New York City and the Pentagon in Washington D.C. We are deeply saddened. On behalf of the Tibetan people I would like to convey our deepest condolence and solidarity with the American people during this painful time.

Our prayers go out to the many who have lost their lives, those who have been injured and the many more who have been traumatized by this senseless act of violence. I am at tending a special prayer for the United States and it's people at our main temple today.

I am confident that the United States as a great and powerful nation will be able to overcome this present tragedy. The American people have shown their resilience, courage and determination when faced with such difficult and sad situation.

It may seem presumptuous on my part, but I personally believe we need to think seriously whether a violent action is the right thing to do and in the greater interest of the nation and people in the long run. I believe violence will only increase the cycle of violence. But how do we deal with hatred and anger, which are often the root causes of such senseless violence? This is a very difficult question, especially when it concerns a nation and we have certain fixed conceptions of how to deal with such attacks. I am sure that you will make the right decision.

With my prayers and good wishes,

Hello from Australia,

We hope you, your family and friends are safe and well during these times of trouble, and hope your fellow americans can meet their current challenges with strength and hope in their hearts. We watched it live on CNN and our jaws dropped...it is inconcievable that some people could do that. We do not believe that this will result in nukes, though war on some scale is obviously inevitable. Please don't worry Elizabeth, as it is simply not possible for this event to happen without the hand of fate and destiny being involved, though of course there is a core lesson or challenge that could have been experienced with a different set of circumstances had people been willing to learn earlier. Through the pain and suffering of this event, experiences that are an essential part of human life, high quality change will occur, this is a cornerstone in time, and as so many want peace in the world! This challenge gives us all the oppurtunity to know what war is, an essential piece of knowledge required to percieve peace. At the end of the day, we all have the strength of a super nova in our hearts, and no crazy fundamentalist (a most macarbe mirror) has the ability to take that from us! That is a true freedom that is protected simply by being realised.

Many people may come to you trying to understand what happened, trying to heal their emotional bodies and minds. We believe that you will muster the stength you need to help them.

We will keep an eye on your predictions.

America: The Good Neighbor:

Widespread but only partial news coverage was given recently to a remarkable editorial broadcast from Toronto by Gordon Sinclair, a Canadian television Commentator. What follows is the full text of his trenchant remarks as printed in the Congressional Record:

"This Canadian thinks it is time to speak up for the Americans as the most generous and possibly the least appreciated people on all the earth. Germany, Japan and, to a lesser extent, Britain and Italy were lifted out of the debris of war by the Americans who poured in billions of dollars and forgave other billions in debts.

None of these countries is today paying even the interest on its remaining debts to the United States. When France was in danger of collapsing in 1956, it was the Americans who propped it up, and their reward was to be insulted and swindled on the streets of Paris. I was there. I saw it.

When earthquakes hit distant cities, it is the United States that hurries in to help. This spring, 59 American communities were flattened by tornadoes. Nobody helped. The Marshall Plan and the Truman Policy pumped billions of dollars into discouraged countries. Now newspapers in those countries are writing about the decadent, warmongering Americans.

I'd like to see just one of those countries that is gloating over the erosion of the United States dollar build its own airplane. Does any other country in the world have a plane to equal the Boeing Jumbo Jet, the Lockheed Tri-Star, or the Douglas DC10?

If so, why don't they fly them? Why do all the International lines except Russia fly American Planes? Why does no other land on earth even consider putting a man or woman on the moon? You talk about Japanese technocracy, and you get radios. You talk about German technocracy, and you get automobiles. You talk about American technocracy, and you find men on the moon - not once, but several times - and safely home again.

You talk about scandals, and the Americans put theirs right in the store window for everybody to look at. Even their draft-dodgers are not pursued and hounded. They are here on our streets, and most of them, unless they are breaking Canadian laws, are getting American dollars from ma and pa at home to spend here.

When the railways of France, Germany and India were breaking down through age, it was the Americans who rebuilt them. When the Pennsylvania Railroad and the New York Central went broke, nobody loaned them an old caboose. Both are still broke.

I can name you 5000 times when the Americans raced to the help of other people in trouble. Can you name me even one time when someone else raced to the Americans in trouble? I don't think there was outside help even during the San Francisco earthquake.

Our neighbors have faced it alone, and I'm one Canadian who is damned tired of hearing them get kicked around. They will come out of this thing with their flag high. And when they do, they are entitled to thumb their nose at the lands that are gloating over their present troubles. I hope Canada is not one of those."

Stand proud, America! Wear it proudly!!

This is one of the best editorials that I have ever read regarding the United States. It is nice that one man realizes it. I only wish that the rest of the world would realize it. We are always blamed for everything, and never even get a thank you for the things we do.

THANK YOU CANADA FOR YOUR TRIBUTE TO THE UNITED STATES

My darling children, Amma understands that a lot of innocent lives were lost. At this critical time, the leaders and us, need to practice discrimination and self-restraint. If we do not do so, many more lives will be lost. We should all sit down and pray for the welfare and peace of the whole world. This is how we can help all of our brothers and sisters!

Many of Her children, from the States, approached Amma in tears upon learning about the tragedy. Amma cried with them. She repeatedly asked them to pray. Continuous archanas were conducted in Amritapuri and at all the Centers here in the U.S.

AMMACHI

KERALA, INDIA

A Baha'i Prayer for America

O Thou kind Lord! This gathering is turning to Thee. These hearts are radiant with Thy love. These minds and spirits are exhilarated by the message of Thy glad-tidings. O God! Let this American democracy become glorious in spiritual degrees even as it has aspired to material degrees, and render this just government victorious. Confirm this revered nation to upraise the standard of the oneness of humanity, to promulgate the Most Great Peace, to become thereby most glorious and praiseworthy among all the nations of the world. O God! This American nation is worthy of Thy favors and is deserving of Thy mercy. Make it precious and near to Thee through Thy bounty and bestowal.

-Abdu'l-Baha

A DAY OF TRAGEDY AND HORROR

By: Elizabeth Ann Swaim

I am deeply shocked by the terrorist attacks that took place involving four hijacked aircrafts and the immense devastation these actions caused. It is a terrible tragedy that so many innocent lives have been lost and it seems unbelievable that anyone would choose to target the World Trade Center in New York City and the Pentagon in Washington D.C. Most Americans are deeply saddened during this painful time. Our prayers go out to the many who have lost their lives, those who have been injured and the many more who have been traumatized by this senseless act of violence.

I am confident that the United States as a great and powerful nation will be able to overcome this present tragedy. The American people have shown their resilience, courage and determination when faced with such difficult and sad situations in the past.

It may seem presumptuous on my part, but I personally believe we need to think seriously whether a violent action is the right thing to do and in the greater interest of the nation and people in the long run. I believe violence will only increase the cycle of violence. But how do we deal with hatred and anger, which are often the root causes of such senseless violence? This is a very difficult question, especially when it concerns a nation and we have certain fixed conceptions of how to deal with such attacks. I am sure that this country will make the right decision.

---------------------------------------

A Pentagon General sits and ponders the losses:

"Things have indeed accelerated. While others speculated Bin Laden as being the instigator - I myself have favored Saddam.

Old Bin would have the finances - but not the technical resources. Saddam runs an Air Force - as embarrassed as it may have been in the past.

Lots of pilots, committed crew, Western trained, and often English speaking.

Should the conclusion of the investigators match my speculations - that Saddam was a major player - action can come very quickly. Two to four weeks is my best guess.

The Bush Bunch is anxious to get back at Saddam in any case - for as they would say "American interests" - but you can read that as "Oil Industry Interests" as a minimum.

American emotions will rage high anyway- and the flames are being fanned. A "cowardly act", a "day in infamy", and all that.

An evil act yes, but not at all cowardly. It took a lot of courage to do - what those terrorists did.

Then there is the matter of why they felt justified. Bombs on Baghdad. Bombs on Bosnia. Bombs on babes throughout the world.

Alienation. Leave home after breakfast - fly high above the clouds - drop your bombs on unseen targets - and be home for supper - in time to take the boys out to Little League practice. Those are our heroes.

The new US fleet will be unmanned bombers. So tell me about cowardliness. But better yet - to understand anger. Theirs and ours.

It is not "envy" of America - as one of the Pentagon Generals said. It is anger at America - who backs the killers of their children and economies.

But America is about to go through the seven steps of Tragedy. Presently there is shock and disbelief. Soon, already, mounting anger. Anger! The reflection of fear- calls for Fight or Flight. America will fight. Saddam should be shaking in his sandals.

The sound of the blast has not yet faded - but soon we will hear the roll of the drums. And what will be the response on the other side? Destroy Israel!

The missiles are already in place. The chemical and biological warheads are ready. The joint battle plans of Iraq and Syria already drawn. The commitment made.

Israel too is ready. No longer will Bush be saying to Sharon - "Restraint!" The only thing that can "save" Israel from being overrun - or wiped out by chemicals and biological is - nuclear.

Incomprehensible to Americans - but more important events than the World Trade Towers took place earlier this week.

The President of China had given Taiwan an offer they can't refuse. (But they will.) Telling them that they can keep their government currency economic system customs officers and all present officials - that Mainland China would not impose them any regulations officials or taxes. BUT they- TAIWAN HAD TO SAY - there is ONE China.

Nothing more to be negotiated - Taiwan got it all. Even more than Arrafat with return of territories and division of Jerusalem. But Taiwan, like Arrafat, will refuse. That was the purpose of the offer - to show that the situation is not resolvable through negotiation. Now - the other solution will be implemented.

At the same time - last week - Russia moved 250 Bison Bombers into proximity to Alaskan and Canadian airspace. Both of these acts are in anticipation of expected events in the Middle East late September - early October.

But all of this has now been accelerated. The Terrorists toppled the Towers - and the Stock Market - and the economy - and the "peace process" - and the serenity of society. Oh yes, War is at hand!"

-----------------------------------

My husband and I watched the Twin Towers explosions with horror and disbelief. We had moved out of New York City three years ago, but still feel, like many others, it is "our city." I sit here with my hands trembling, tears rolling down my face as I write. The terrorists attacks were devastating, to say the least, and America suffers with a broken heart. How can this wound ever be healed? It is scary. It is unfair. It is so horrible. Other than giving blood to the Red Cross, there is not much one can do to help. There were few survivors after the second plane hit the Twin Towers, and none in Washington, DC. I feel like I need to do something!

How is it possible for a nation to begin to heal, renew our faith, and enable all of us to find understanding and hope again? Through more devastation? I think not!

I cannot understand how many will still not see - but many will not. War on both shores and the possible crumbling of a free nation, a world power, along with the world economy is at hand.

I sit here with my hands trembling as I type. I have just been watching the terrorist attacks in the United States. The pictures look like a war zone. It is scary. It is unfair. It is so horrible. There is not much you can do to help. I feel like I need to do something, so I am starting a "prayer chain."

For the victims of the attack.
For the friends and families of the victims.
For all the lives lost or injured.
For all of us who sit and watch the attacks on the television
Or listened to it on the news.

America prays for Understanding as to how and why this happened.
Please, Lord, give us the strength to deal with the utte wasre and loss.
Bring us the courage to eventually pick up the pieces and move on with life.
And the wisdom, understanding and ability
To one day forgive those responsible for this great loss.

May God fill our hearts with compassion.
To Help take away the sorrow.
Help heal the wounds of the bereaved.
May the laughter of our children and grandchildren help us to remember
That there is still good in this world.
And may the warmth of the sun shine down upon us and help us forgive!

Lightworkers and Spiritualists Response to Terrorism

For anyone who has a response to these events such as "let's pray for the terrorists" or (in New Age parlance) "let's send them love and light," I offer the following perspective.

Sending love and light to the people and parts of this world who are involved in violence and hatred does not promote healing. It energizes their already dysfunctional patterns and gives them more strength to go on. Do you really want to promote this? Think about this - why send light to terrorists? You can see what they use the light they have available to them for. Do you want to add more to that? I do not. You might consider sharing this perspective with your mailing list. Sending light to terrorists and such people only aids and strengthens their diabolical acts. This is because it is received on an unconscious level, and they are already unconscious enough, and it is their unconscious programming which is creating such acts of terror. Don't do anything consciously to add to this. It is an unfortunate misunderstanding among light-workers that sending light and love to very unconscious dangerous people somehow aids the whole situation - it does not. It is like throwing more jet fuel into the fire. Light is energy and will be used by someone according to their own internal, unconscious programming, regardless of where it comes from or the intention of the person sending it. You will not change the choices being made by terrorists by sending them more light.

Now love is another thing - but considering the mass consciousness understanding of this energy, I wouldn't send it to them either. Love is a misunderstood form of RECEPTION, which, when used by an individual, has tremendous potential for transformation. But sending love energy to someone who you don't know and who has the programming of radical Islam (Jihad) is like sending light to them - they don't become more loving from it, nor do they practice any more reception for what they are choosing to create in this world, I'm sorry to tell you. They use the energy to continue in the same vein as you can see they are doing already. However, if you and everyone else you are communicating with used the energy of RECEPTION to receive this reflection as a mirror of what SELF is doing to SELF on the inside, THAT would be transformational. We can only help this situation by owning it as US - the SELF. This is ME doing this to ME. Receiving this on an emotional level has unbelievable transformational power. Such acts in this world will not stop until we all start doing this. The polarity of US-THEM and GOOD-BAD, and LIGHT-DARK and GOOD-EVIL only contributes to the problem. I have attached one of our short pieces which explains this in more detail. The perspective I am giving you is not an easy one, as I myself know, to hold and work with. It is the most challenging step of personal transformation which one can take. Yet, I am convinced it is the only one which ultimately makes any sense and has any real power to create change. hat is why we teach it in our school of mastership training and why it is the primary tool of transformation in the coming "New Age."