Return to London (1967) – A Look Back at the Movement Years
Establishing the First Chapter House
Upon returning from Mexico in 1967, the Process Church established its first major chapter house in London. The space served as headquarters, living quarters, and ritual center. The stark aesthetic—black walls, minimal furnishings, dramatic lighting—reflected the group’s theatrical sensibility and serious purpose.
Street Presence
Processeans became a distinctive sight in London. Dressed in black robes with silver crosses, they conducted street thearter, distributed literature, and engaged passersby in conversations about theology and the coming transformation. Their visual impact was intentional—designed to provoke curiosity, conversation, and sometimes controversy.
Global Expansion (1968-1970)
These years were pivotal for the group’s identity and growth.
American Chapters
San Francisco: The Bay Area, already a hotbed of countercultural experimentation during these transformative years, proved receptive to the Process message. The San Francisco chapter attracted artists, musicians, and spiritual seekers.
New York City: A Manhattan chapter house brought the Process to America’s media capital in these influential years, generating press coverage and attracting urban intellectuals.
Boston: Boston was particularly crucial during these years because it would become more crucial during the schism in 1974.
Other Cities: Additional chapters opened in Los Angeles, Chicago, Toronto, and other major North American cities.
European Presence
Beyond London, Process chapters operated in:
- Paris
- Amsterdam
- Rome
- Munich
Each chapter maintained the distinctive Process aesthetic and practice while adapting to local cultural contexts.
Growth and Consolidation
At its height, the Process Church operated approximately two dozen chapter houses across North America and Europe, with several hundred dedicated members and thousands of sympathizers and magazine readers.
The Magazine Era
Process Magazine: A Cultural Artifact
The Process magazine represents one of the movement’s most enduring legacies. Published irregularly from 1967-1974, it combined:
Visual Innovation: Bold graphic design, high-contrast photography, innovative typography, and striking cover art made each issue a collector’s item.
Provocative Content: Articles explored death, fear, sex, violence, love, and apocalypse with intellectual sophistication and spiritual depth.
Celebrity Features: Interviews and articles about cultural figures including the Rolling Stones, with exploration of how popular culture reflected deeper spiritual realities.
Theological Teaching: Each issue included Process theological writings, making the magazine both an artistic statement and a missionary tool.
Themed Issues
Notable issues focused on:
- FEAR: Psychological and spiritual dimensions of fear
- DEATH: Mortality, afterlife, and transformation
- SEX: Sexuality as spiritual force
- LOVE: Divine and human love
- VIOLENCE: The necessary and unnecessary aspects of destruction
Celebrity Connections
Musical Influences
The Process Church attracted attention from the music industry:
Marianne Faithfull, George Clinton, and Mick Jagger were among the singers who had contact with the Process.
Underground Musicians: Various underground and progressive rock musicians engaged with Process ideas and aesthetics.
Cultural Visibility
The Process Church’s striking visual presence and sophisticated publications made them subjects of media fascination. Articles appeared in underground newspapers, mainstream magazines, and television coverage, both sympathetic and critical.
Daily Life in the Process
Communal Living
Members lived in chapter houses under strict communal rules:
Shared Resources: All income went to the community; personal property was minimal.
Work Assignments: Members rotated through various tasks—cooking, cleaning, publishing, street work (“donating”).
Study and Practice: Daily routines included theological study, meditation, and ritual practice.
Discipline: The regimented lifestyle was intense, testing member commitment and creating strong bonds.
Recruitment and Teaching
New members underwent intensive instruction in Process theology and practice. The teaching emphasized:
- Understanding the Four Gods
- Practicing the reconciliation of opposites
- Developing spiritual discipline
- Contributing to the community mission
Hierarchy and Advancement
Members progressed through ranks based on dedication, understanding, and service.
Public Events and Rituals
Sabbath Assembly
Weekly public gatherings welcomed outsiders to witness Process worship and teaching. These events balanced accessibility with maintaining the movement’s distinctive identity and practices.
Street Theater
Processeans sometimes engaged in dramatic street performances designed to provoke thought about death, judgment, and transformation. These events walked the line between spiritual witnessing and performance art.
Challenges and Controversies (1968-1974)
Media Scrutiny
As the Process gained visibility, media coverage became increasingly sensational. Journalists focused on the Satanic elements of Process theology, often ignoring the more nuanced aspects of their beliefs.
Family Concerns
Like many alternative religious movements, the Process faced accusations of “cult” behavior. Families of members sometimes attempted interventions or deprogramming, creating painful divisions.
Financial Pressures
Supporting multiple chapter houses, publishing operations, and a communal membership required significant resources. Fundraising became an ongoing challenge, with members conducting street solicitations and selling magazines.
Internal Tensions
The demanding communal lifestyle, intense spiritual focus, and charismatic leadership created psychological pressures.
The Manson Connection (1970)
The Fateful Interview
In 1970, Process members interviewed Charles Manson in prison for their magazine. The interview was part of their exploration of darkness, violence, and evil—consistent with their theological framework that didn’t reject Satan but sought to understand and ultimately reconcile all aspects of reality.
The Rumor Mill
Following the interview, rumors began circulating that Manson had been influenced by the Process Church, or even that the two groups had direct connections. Manson himself made comments to police suggesting Process influence, though no evidence supported these claims.
Damage to Reputation
The Manson association proved devastating. Despite no proven connection, public perception linked the Process to the Tate-LaBianca murders. This association:
- Generated hostile media coverage
- Made recruitment more difficult
- Increased pressure from authorities
- Created internal stress and debate
The Process Church vehemently denied any connection to Manson or his crimes, but the association persisted in public consciousness and contributed to the movement’s eventual decline.
Peak and Plateau (1971-1973)
Despite controversies, the Process maintained active operations through the early 1970s:
- Publishing continued
- Chapters remained open
- Recruitment continued
- Theological development progressed
- Public events proceeded
However, the movement had reached its maximum growth. The Manson stigma, internal pressures, and the broader cultural shift away from 1960s utopianism meant the Process Church’s expansion phase was ending.
Next: The Expulsion of Robert de Grimston