This was something I did not wish to hear in particular. Babette had died young, insane, restrained finally from wandering towards the ruins of Pointe du Lac, insisting she had seen the devil there and must find him; I had heard of it in wisps of gossip. And then came the funeral notices. I had thought occasionally of going to here, of trying some way to rectify what I had done; and other time I thought it would all heal itself; and in my new life, I had grown far from the attachment I had felt for her or for any mortal. And I watched the tragedy finally as one might from a theater balcony, moved from time to time, but never sufficiently to jump the railing and join the players on the stage. Isolation from nature is not just a matter of living in cities; even more important it involves a momentous change in a being’s outlook on the World. People do not simply coexist with nature; they search for meaning in it. For this they long depend on myth and religion. Anthropologists teach us that while there is extreme variation in a person’s religious experiences, primitive myths and the great ethical religions of the East and West are alike in their integrative functions; that is, they explain and, in their rituals, support a basic solidarity of person and person, and of being and nature. #RandolphHarris 1 of 18

It matters not whether the religionist’s view of nature and society is sympathetic or unsympathetic, comforting or frightening, or whether one’s faith is emotional or rational. All religious beliefs known to beings help create and sustain bonds between one and the external World of other beings and of nature. However, if faith weakens or is destroyed in the onslaught of science and secularism, beings are truly alone. The problem with beings today is the opposite to that of beings in the comparatively stable periods of those great co-ordinating mythologies which now are known as lies. Then all meaning was in the group, in the great anonymous forms, none in the self-expressive individual; today on meaning is in the group—none in the World; all is in the individual. However, one does not know toward what one moves. One does not know by what one is propelled. Not the animal World, not the plant World, not the miracle of the spheres, but being one’s self is now the crucial mystery. Beings are that alien presence with whom the forces of egoism must come to terms, through whom the ego is to be crucified and resurrected, and in whose image society is to be reformed. #RandolphHarris 2 of 18

However, if the decline of the mythologically instructed community has furthered the alienation of modern beings, a liberating process has also taken place; and spiritual isolation is part of the price paid for many new-found knowledge and power. The loss of religion may mean less psychological security but it has also meant—since it accompanied—a great social and economic revolution. The Protestantism, in its attack against the power, strict and rigid doctrines, and the ritual of the universal church, helped to free beings from Worldly activities; and provided moral support for rising capitalism. Great works resulted. However, since Protestantism made beings face God alone, without the community of the medieval church, and stressed the fundamental evil and powerlessness of beings, a great price was paid for that freedom. That price is brilliantly described as a new and terrible isolation which was accentuated by capitalism. For what Protestantism had started to do in freeing beings spiritually, capitalism continued to do in other spheres. However, as the same time it made the individual even more alone and isolated and intensified one’s feelings of insignificance. #RandolphHarris 3 of 18

Today we live in an increasingly secularized society and religious faith is less than ever before a motivating force and an explanation of the World around us. Our culture is perhaps the first completely secularized culture in human history. We have shoved away awareness of and concern with the fundamental problems of human existence. We are not concerned with the meaning of life. What then of claims, particularly in the United States, that we are witnessing a revival of religious faith? Is this at best a spurious revival, in which churches of all denominations resemble social clubs, and religion itself is secularized? It is only too evident that the religiousness characteristic of American today is very often a religiousness without religion, a religiousness with almost any kind of content or none, a way of sociability or belonging rather than a way of reorienting life to God. It is thus frequently a religious without serious commitment, without real inner conviction, without genuine existential decision. What should reach down to the core of existence, shattering and renewing, merely skims the surface of life, and yet succeeds in generating the sincere feeling of being religious. Religion thus becomes a kind of protection the self throws up against the radical demand of faith. If so, is the weakening of traditional faith and the apparent search for a social rather than a spiritual community in the church simply another measure of alienation? #RandolphHarris 4 of 18

We now have a view of beings divorced from nature, bereft of their religion, isolated in their community, chained to monotonous work. It is appropriate at this point to consider our evolving mass society, its culture, and its politics. One view of alienation that has gained wide currency in our time, particularly among critics of popular democracy, is a picture of beings crushed by mass society. First voiced more than one hundred and seventy years ago by such gloomy prophets of democracy’s leveling effect as Kierkegaard and Tocqueville, both of whom saw serious threats to individualism in the tyranny of the multitude, it now finds expression in the conservative view that the mass crushed beneath it everything that is different, everything that is excellent, individual, qualified and select. Many people as members of a mass are no longer one’s isolated self. The individual has merged in the mass, to become something other than one is when one stands alone. On the other hand in the mass the individual becomes an isolated atom whose individual craving to exist has been sacrificed, since the fiction of a general equality prevails. At the outset, it is important to distinguish between mass society and mass culture: while closely related, they should not be confused. #RandolphHarris 5 of 18

A mass society is one in which great numbers of people are recruited and organized for political purposes, or, particularly in the United States, for common exposure to far-reaching techniques of communication and exposure to far-reaching techniques of communication and for artificially stimulated patterns of consumption. The mass culture is the communications system that has developed during the past century (another technological revolution) for transmitting orders, messages, appeals, entertainment, information from the leaders to the led. When we talk about mass society, therefore, we do not simply mean the communications media, although they have played a vital part in the rise of that society. The media may not be neutral instruments, but what is alienating about them is the functions they perform. Historically, the mass society resulted from the rapid increase in the size of the electorate in Western Europe and America after the turn of the century. Extension of suffrage to the working class who had fought for it, led in turn to the rise of mass political parties (chiefly in Europe) and also to new techniques of communication: mass circulation newspapers, film, radio, and television. #RandolphHarris 6 of 18

With all these various forms of media at hand, mass propaganda became a powerful weapon by the end of World War I. Since then dictatorships and advertisers have developed mass persuasion into art and their new favorite medium is the news, for it is supposed to report the truth and facts, but is full of myths, lies, and evil. It is no coincidence that the Nazis acknowledged their debt to American advertising techniques, for in the United States the various media have been exploited chiefly by advertisers (on an unprecedented scale) and by commercial entertainment interests. It is these interests which have built the mass culture as we know it; and it is they who have provided that culture with its core values; it is they who administer what Veblen called “laughing gas” to an unsuspecting audience. The results of these developments are well known. In politics, the sheer numbers of people involved tend to engulf the individual, whether one dissents from majority opinion and taste, or whether one merely conforms helplessly with the overwhelming majority. It was the weight of numbers crushing the individual that disturbed early critics of mass democracy, such as Tocqueville and Bryce. However, the fatalism of the multitude or mass apathy stems not just from numbers; it comes also from the individual citizen’s feeling of powerlessness in an increasingly complex World. #RandolphHarris 7 of 18

Individuals in the mass societies of the twenty first century are to an ever increasing extent involved in public affairs; it becomes increasingly difficult to ignore them. However, ordinary individuals have ever less the feeling that they can understand or influence the very events upon which their life and happiness [are] known to depend. Many public issues are highly complex; to exercise citizenship intelligently, men and women and others must have an inkling of where their interests are possessed. If they find politics incomprehensible, they will be encouraged to depend on experts and leaders and the fake new media (also known as the propaganda department) to interpret and decide for them. However, as a poet, there is only one political duty, and that is to defend one’s language from corruption. And that is particularly serious now. It is being so quickly corrupted. When it is corrupted, people lose faith in what they hear, and this leads to violence. When an age is in the throes of profound transition, the first thing to disintegrate is the language. This leads directly to the upsurge of violence. Billy Budd, at his trial after he had killed the master-at-arms with his fist, exclaims: “Could I have used my tongue I would not have struck him. I could say it only with a blow.” Not being able to find his tongue (because of his severe stuttering), he could only speak by means of the physical expression of his passion. #RandolphHarris 8 of 18

Violence and communication are mutually exclusive. Put simply, you cannot talk with someone as long as one is your enemy, and if you can talk with one that individual ceases to be your enemy. The process is reciprocal. When a person feels violent toward another—in a surge of rage, say, or a hurt pride that demands immediate revenge—the capacity to talk is automatically blocked by neurological mechanisms that release adrenalin and shift the energy to the muscles in primitive preparation for fighting. If the person is of the middle class, one may rapidly pace back and forth until one can control one’s violence enough to put it into words; if one is of the proletariat or ultra-rich, one may simply strike out. Speaking of the origin of power, in infants, the infant has as one’s mightiest tool the cry and smile. The cry is a performance of the oral apparatus, the lips, mouth, throat, cheeks, vocal cords, intercostal muscle and diaphragm. From this cry is evolved a great collection of most powerful tools which beings use in the development of their security with one’s fellow beings. And the smile is a tool to let you know they are happy, safe and enjoying life. I refer to language behavior, operations including words. #RandolphHarris 9 of 18

When we consider what makes language possible, we can see the reasons for these phenomena. Language arises from an underlying web of potentiality for understanding, an empathetic bond between people, a shared structure, a capacity to identify with another. This potentiality for understanding is much more than mere words: it implies a state of we-ness, a bond that potentially untied people, the prototype for which are the facts of gestation in the mother’s womb and then the process of birth. If there had been no womb in which we first grew as embryos, language would not be possible; and if there had been no birth, language would not be necessary. From this dialectical bond with others, into and out of which we can move, there has evolved in profound and complex ways over the centuries the capacity for language. The individual is both bound to others and independent from them at the same time. Out of this double nature beings are born the symbols and myths which are the basis of language and serve as a bride over that chasm between human beings to establish the bond again. The bridging function of the symbol can be seen more clearly when we recall that symbol comes from two Greek words which mean “with,” and “to throw.” It translates literally “to draw together.” It pulls together different aspects of experience, such as consciousness and unconsciousness, individual and social, historical past and immediate present. #RandolphHarris 10 of 18

The antonym of symbolic is diabolic, “to tear apart.” The devilish functions are thus separating, alienating, breaking relationships, in contrast to bringing together, connecting, uniting. Ancient peoples knew as well as modern ones do of the dangers in the corruption of language. The misuse of language is not only distasteful in itself, but actually harmful to the soul. A strong society depends on common language and concepts, and it is clear to us that many communities in America no longer speak the same language or share the same understanding of what is happening. Since symbols carry a confluence of meanings, they also release great energy. The long hair and hipster-type clothes of the younger generation, for example, are symbols of its opposition to the whole competitive, acquisitive economy of America. Hence Trump and Pelosi, and some other people in this country react with such fury to this form of hair and bluejeans. The hair and the jeans are harmless enough in themselves, but as symbols of the reaction of youth against the values which the president and speaker of the house identify with America, they are powerful indeed. When the bond between human beings is destroyed—for instance, when the possibilities for communication break down—agression and violence occur, as we have seen in many recent demonstrations. Thus distrust of language on one side and aggression and violence on the other arise out of the same situation. #RandolphHarris 11 of 18

The timelessness of existential psychology cannot be overstated today; for today so many are perplexed. The blows to traditional Worldviews (first religion, then science, in marriage and the family and gender roles, and politics and economics) in our century have been mind-boggling and have exceeded the human capacity to adapt. After 2001, it is no longer possible in many quarters to expect salvation, purity, or truth from any of our traditional Worldviews, and many of us are debilitated as a result. Our maladies divide into two basic camps: those which are characterized by retreat from these bewildering realities (as in depressive and obsessive syndromes), and those which are typified by exploitation of them (as in sociopathic and narcissistic profiles). Existential psychology, on the other hand, may be in a unique position to address these disquieting syndromes—because it evolved during the crises that precipitated them. The belief is that in the World a being’s activities are usually, and mostly devoted to the benefit of oneself and the sustenance of one’s family. The World-Mind cannot be separated from any point of the World. It is present in every point, every creature, now, at this very moment. There is no need for anyone to think oneself cut off or apart or remote from this divine source of one’s being. This is just as true in one’s sorrowful hours as in one’s joyful ones. #RandolphHarris 12 of 18

It is because of the World-Mind supports beings, gives one consciousness and energy, that one is a sharer in immortal, eternal, and divine existence. If there were any part of the Universe, or any thing in the Universe, or any creature in the Universe, without God in its essence, then the Universe could not have been manifested by God. The essential self of beings must be divine. How—people ask—can the eternal You be at the same time exclusive and inclusive? How is it possible for being’s You-relationship to God, which requires our unconditional turning toward God, without any distraction, nevertheless to embrace all the other I-You relations of this being and to bring them, as it were, to God? Note that the question is not about God but only about our relationship to him. And yet in order to be able to answer, I have to speak of him. For our relationship to him is as supra-contradictory as it is because he is as supra-contradictory as he is. Of course, we shall speak only of what God is in his relationship to human being. And even that can be said only in a paradox; or more precisely, by using a concept paradoxically; or still more precisely, by means of a paradoxical combination of a nominal concept of the concept. The insistence on this contradiction must give way to the insight of that thus, and only thus, the indispensable designation of this object by this concept can be justified. #RandolphHarris 13 of 18

The content of the concept undergoes a revolutionary transformation and expansion, but that is true of every concept that, impelled by the actuality of faith, we take from the realm of immanence and apply to transcendence. The designation of God as a person is indispensable for all who, like myself, do not mean a principle when they say “God,” although many occasionally “Being” with God, and who, like myself, do not mean an idea when they say “God,” although philosophers like Plato could at times take him for one—all who, like myself, mean by “God” him that, whatever else he may be in addition, enters into a direct relationship to us human beings (human gods) through creative, revelatory, and redemptive acts, and thus makes it possible for us to enter into a direct relationship to him. This ground and meaning of our existence establishes each time a mutuality of the kind that can obtain only between persons. The concept of personhood is, of course, utterly incapable of describing the nature of God; but it is permitted and necessary to say that God is also a person. If for once I were to translate what I mean into the language of a philosopher, I should have to say that God’s infinitely many attributes we human beings know not two, but three: in addition to spiritlikeness—the source of what we call spirit—and naturelikeness, exemplified by what we know as nature, also thirdly the attribute of personlikeness. #RandolphHarris 14 of 18

From this last attribute of personlikeness, I should then derive my own and all being’s spirit and being nature. And only this this third attribute, personlikeness, could then be said to be known directly in its quality as an attribute. However, now the contradiction appears, appealing to the familiar content of the conception of a person. A person, it says, is by definition an independent individual and yet also relativized by the plurality of other independent individuals; and this, of course, could not be said of God. This contradiction is met by the paradoxical designation of God as the absolute person, that is one that cannot be relativized. It is as the absolute person that God enters into the direct relationship to us. The contradiction must give way to this higher insight. Now we may say that God carries his absoluteness into his relationship with all beings. Hence the being who turns toward God need not turn one’s back on any other I-You relationship: quite legitimately one brings them all to God and allows the to become transfigured in the countenance of God. One should beware altogether of understanding the conversation with God—the conversation of which I had to speak of in this essay—as something that occurs merely apart from or above the everyday. #RandolphHarris 15 of 18

God’s address to individuals penetrated the events in all our lives and all the events in the World around us, everything biographical and everything historical, and turns it into instruction, into demands for you and me. Event upon event, situation upon situation is enabled and empowered by this personal language to call upon the human person to endure and decide. Often we think that there is noting to be heard as if we had not long ago plugged wax into our own ears. The existence of mutuality between God and mortals cannot be proved any more than the existence of God. Anyone who dares nevertheless to speak of it bears witness and invokes the witness of those whom one addresses—present or future witness. When a business man spoke to me about timing he thought of what he had done and what he would do. He betrayed the pride of a being who knows the right hour for one’s actions, who was successful in one’s timing, who felt as the master of one’s destiny, as the creator of new things, as the conqueror of situations. This certainty is not the same mood of the Preacher. Even if the Preacher points to the need of right timing he does not give up his great “All is vanity.” You must do it, you must grasp the right moment, but ultimately it does not matter. The end is the same for the wise and the fool, for one who toils and for one who enjoys oneself, the end is even the same for human beings and animals. #RandolphHarris 16 of 18

The Preacher is first of all conscious that he is timed; and he points to our timing as a secondary matter. The modern business man is first of all conscious that he has to time, and only vaguely realizes that he is timed. Of course, he is also aware that he had not produced the right time, that he is dependent on it, that he may miss it in his calculation and actions. He knows that there is a limit to his timing, that there are economic forces stronger than he, that he also is subject to a final destiny which ends all his planning. He is aware of it, but he disregards it when he plans and acts. Quite different is the Preacher. He starts his enumeration of things that are timed with birth and death. They are beyond human timing. They are the signposts which cannot be trespassed. We cannot time them and all out timing is limited by them. This is the reason why in the beginning of our modern era death and sin and hell were removed from the public consciousness. While in the Middle Ages every room, every street, and, more important every heart and every mind were filled with symbols of the end, of death, it has been today a matter of bad taste even to mention death. #RandolphHarris 17 of 18

The modern being feels that the awareness of the end disturbs and weakens their power of timing. They have, instead of the threatening symbol of death, the clock in every room, on every street, and, more important, in one’s mind and in one’s nerves. There is something mysterious about the clock. It determines or daily timing. Without it we could not plan for the next hour, we could not time any of our activities. However, the clock also reminds us that that fact that we are timed. It indicates the rush of our time towards it. The voice of the clock has reminded many people of the fact that they are timed. And this timing encourages people to live righteously, especially as they age, and before they meet the creator who will judge them, but as we have removed from society and consciousness the thought of sin, death, and hell, many evil people no longer feel they need to repent or answer to God because they believe they are god. In an old German night-watchman’s street song every hour is announced with a special reminder. Of midnight it says: “Twelve—that is the goal of time, give us, O God, eternity.” Time is very important. “And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually,” reports Mosiah 5.2. #RandolphHarris 18 of 18