Freedom of religion; freedom of the press; freedom of person under the protection of the habeas corpus; and trial by juries impartially selected—these principles form the bright constellation which has gone before us, and guide our steps through an age of revolution and formation. A little rebellion now and then is a good thing. Dr. Freud’s theory, that of the incestuous fixation to mother—this is one of his scientific edifice, and his discovery of the fixation to mother is, indeed, one of the most far-reaching discoveries in the science of man. However, in this area, Dr. Freud narrowed his discovery and its consequences by being compelled to couch it in terms of his libido theory. What Dr. Freud observed was the extraordinary energy inherent in a child’s attachment to mother, an attachment which is seldom entirely overcome by the average person. Dr. Freud had observed the resulting impairment of the man’s capacity to relate himself to women, the fact that his independence is weakened, and that the conflict between his conscious goals and the repressed incestuous attachment may lead to various neurotic conflicts and symptoms. Dr. Freud believed that the force behind the attachment to mother was, in the case of the little boy, the strength of the genital libido which makes one desire one’s mother for pleasures of the flesh and hate one’s father as a rival for pleasures of the flesh. However, in view of the greater strength of this rival, the little boy repressed his incestuous desires, and identifies himself with the commands and prohibitions of the father (in girls this same dynamic plays out with their father as the object of desire and the other as the rival and it is called the Elecktra complex). #RandolphHarris 1 of 20

Unconsciously, though, one’s repressed incestuous wishes linger on, even though only in more pathological cases with great intensity. As far as the little girl is concerned Dr. Freud, in 1931, admitted that he had previously underestimated the duration of her attachment to mother. Sometimes it is comprised by far the longer period of the early sexual efflorescence. These facts show that the pre-Oedipal phase in women is more important than we have hitherto supposed. It seems that we shall have to retract the universality of the dictum that the Oedipus complex is the nucleus of neurosis. However, if anyone feels reluctant to adopt this correction one need not do so for one can either extend the contents of the Oedipus complex to include all the child’s relations to both parents or one could say that women reach the normal Oedipus situation only after surmounting a first phase dominated by the negative complex…Our insight into the pre-Oedipus phase in the little girl’s development comes to us as a surprise, comparable in another field with the effect of the discovery of the Minoan-Mycenaean civilization being that of Greece. More than implicitly than explicitly, the attachment to mother is common to both genders as the earliest phase of development and it can be compared with the matriarchal features of pre-Hellenic culture. However, first of all, this is somewhat paradoxical that the phase of Oedipal attachment to the mother, which may be called the pre-Oedipus phase, is far more important in women than it can claim to be in men. Second, this pre-Oedipus phase of the little girl is only in terms of the libido theory. The complaint of many women of not having suckled long enough leaves doubt. #RandolphHarris 2 of 20

If one analyzed children who had been suckled as long as in primitive races, one would not encounter the same complaint. However, so great is the greed of the childish libido. This pre-Oedipal attachment of boys and girls to their mother, which is qualitatively different from the Oedipal attachment of boys to their mother is, in my experience, by far the more important phenomenon, in comparison with which the genital incestuous desires of the little boy are quite secondary. I find that boy’s or girl’s pre-Oedipus attachment to mother is one of the central phenomena in the evolutionary process and one of the main causes of neurosis or psychosis. Rather than call it a manifestation of libido, it is a quality which, whether we use the term libido or not, is something entirely different from the boy’s genital desires. This “incestuous” striving in the pre-genital sense, is one of the most fundamental passions in men or women, comprising the human being’s desire for protection, the satisfaction of one’s narcissism; one’s craving to be freed from the risks of responsibility, of freedom, of awareness; one’s longing for unconditional love, which is offered without any expectation of one’s loving response. It is true these needs exist normally in the infant, and the mother is the person who fulfills them. If this were no so, the infant could not live; he or she is helpless, cannot depend on his or her own resources, needs love and care which do not depend on any merits of its own. If it is not the infant’s mother who fulfills this function, it is another “mothering person,” who can undertake the mother’s function; maybe a grandmother, nanny, sister, or aunt. #RandolphHarris 3 of 20

However, the more obvious fact—that the infant needs a mothering person—has obscured the fact that not only the infant is helpless and craves certainty; the adult is in many ways not less helpless. Indeed, one can work and fulfill the tasks ascribed to one by society; but one is also more aware than the infant of the dangers and risks of life; one knows of the natural and social forces one cannot control, the accidents one cannot foresee, the sickness and death one cannot elude. What could be more natural, under the circumstances, then man’s frantic longing for a power which gives one certainty, protection, and love? This desire is not only a “repetition” od one’s longing for mother; it is generated because the very same conditions which make the infant long for mother’s love continue to exist, although on a different level. If human beings—men and women—could find “Mother” for the rest of their lives, life would be relieved of its risks and of its tragedy. Should we be surprised that man is driven so relentlessly to pursue this fata morgana? Yet man also knows more or less clearly that the lost paradise cannot be found; that one is condemned to live with uncertainty and risks; that one has to rely on one’s own efforts, and that only the full development of one’s powers can give one a modicum of strength and fearlessness. Thus one is torn between two tendencies since the moment of one’s birth: one, to emerge to the light and the other to regress to the womb; one for adventure and the other for certainty; one for the risks of independence and the other for protection and dependence. #RandolphHarris 4 of 20

Genetically, mother is the first personification of the power that protects and guarantees certainty. However, she is by no means the only one. Later on, when the child grows up, other as a person is often replaced or complemented by the family, the clan, by all who share the same blood and have been born on the same soil. Later, when the size of the group increases, the race and the nation, religion or political parties become the “mothers,” the guarantors of protection and love. In more archaically oriented persons, nature herself, the Earth and the sea, become the great representatives of the “mother.” The transference of the motherly function from the real mother to the family, the clan, the nation, the race has the same advantage which we have already noted with regard to the transformation from personal to group narcissism. First of all, anybody’s mother is likely to die before her children; hence the need for a mother figure which is immortal. Furthermore, the allegiance to one personal mother leaves one alone and isolated from others who have different mothers. If, however, the whole clan, the nation, the race, the religion, or God can become a common “mother,” then mother-worship transcends the individual and unite him with all those who worship the same mother idol; then nobody needs to be embarrassed at idolizing his mother; the praise of the “mother” common to the group will unite all minds and eliminate all jealousies. The many cults of the Great Mother, the cult of the Virgin, the cult of nationalism and patriotism—they all bear witness to the intensity of this worship. Empirically the fact can easily be established that there is a close correlation between persons with a strong fixation to their mothers and those with exceptionally strong ties to nation and race, soil, and blood. #RandolphHarris 5 of 20

It is interesting to note in this context that the Sicilian Mafia, a closely bound secret society of men, from which women are excluded (and by which, incidentally, they are never harmed) is called “Mama” by its members. For Dr. Freud the sexual factor in the tie to mother is a decisive element in the little boy’s attraction to mother. Dr. Freud came to this result by combining two facts: the boy’s attraction to mother, and the fact of the existence of his genital striving at an early age. Dr. Freud explained the first fact by the second. There is no doubt that in many cases the little boy has sexual desires for his mother, and the little girl for her father; but quite aside from the fact (which Dr. Freud at first saw, then denied, and which was taken up again by Dr. Ferencz) that the seductive influence of the parents is a very important cause for these incestuous strivings, the sexual strivings are not the cause of the fixation to mother, but the result. Furthermore, in incestual sexual desires which one finds in dreams of adults, it can be established that the sexual desire is often a defense against a deeper regression; by asserting his male sexuality, the man defends himself against his own desire to return to the mother’s breast or into her womb. Another aspect of the same problem is the incestuous fixation of daughters to their mothers. While in the boy the fixation to “mother” in the broad sense used here coincides with whatever sexual elements may enter into the relationship, with girls this is not so. Her sexual attraction would be directed toward the father, while the incestuous fixation, in our sense, would be directed toward mother. This very split makes it more clear that even the deepest incestuous bonds with mother can exist without a trace of sexual stimulation. #RandolphHarris 6 of 20

There is a great deal of clinical experience with women who have as intense an incestuous tie with mother as can be found in man. The incestuous tie to mother very frequently implies not only a longing for mother’s love and protection, but also a fear of her. This fear is first of all the result of the very dependency which wakens the person’s own sense of strength and independence; it can also be the fear of the very tendencies which we find in the case of deep regression: that of being the suckling or of returning to mother’ womb. These very wishes transform the mother into a dangerous cannibal, or an all-destroying monster. It must be added, however, that very frequently such fears are not primarily the result of a person’s regressive fantasies, but are caused by the fact that the mother is in reality a cannibalistic, vampirelike, or necrophilic person. If a son or a daughter of such a mother grows up without breaking the ties to her, then he or she cannot escape from suffering intense fears of being eaten up or destroyed by mother. The only course which is such cases can cure the fears that may drive a person to the border of insanity is the capacity to cut the tie with mother. However, the fear which is engendered in such a relationship is at the same time the reason why it is so difficult for a person to cut the umbilical cord. Inasmuch as a person remains caught in this dependency, his own independence, freedom, and responsibility are weakened. In the case study of Clare, it became clear that her compulsive modest was one of the reasons that accounted for her need for a partner. Since she could not take care of her own wishes, she had to have someone else who took care of them. Since she could not defend herself, she needed someone else to defend her. Since she could not see her own values, she needed someone else to affirm her worth. #RandolphHarris 7 of 20

On the other hand, there was a sharp conflict between the compulsive modesty and the excessive expectations of the partner. Because of this unconscious conflict, Clare had to distort the situation every time she was disappointed over unfulfilled expectations. In such situations she felt herself the victim of intolerably harsh and abusive treatment, and therefore felt miserable and hostile. Most of the hostility had to be repressed because of fear of desertion, but its existence undermined the relationship and turned her expectations into vindictive demands. The resulting upsets proved to have a great bearing on her fatigue and her inhibition toward productive work. The result of this period of analytical work was that she overcome her parasitic helplessness and became capable of greater activity of her own. The fatigue was no longer continual but appeared only occasionally. She became more friendly, though they were still far from being spontaneous; she impressed others as being haughty while she herself still felt quite timid. An expression of the general change in her was contained in a dream in which she drove with her friend in a strange country and it occurred to her that she, too, might apply for a driver’s license. Actually, she had a license and could drive as well as the friend. The dream symbolized a dawning insight that she had rights of her own and need not feel like a helpless appendage. The third and last period of analytical work dealt with repressed ambitious strivings. There had been a period in her life when she had been obsessed by frantic ambition. This had lasted from her later years in grammar school up to her second year in college, and then seemed to disappear. #RandolphHarris 8 of 20

One could conclude by inference that it still operated underground. This was suggested by the fact that she was elated and overjoyed at any recognition, by her dread of failure, and by the anxiety involved in any attempt at independent work. This trend was more complicated in its structure than the two others. In contrast to the others, it constituted an attempt to master life actively, to take up a fight against adverse forces. This fact was one element in its continued existence: she felt herself that there had been a beneficial force in her ambition and wished repeatedly to be able to retrieve it. A second element feeding the ambition was the necessity to re-establish her lost self-esteem. The third element was vindictiveness: success meant a triumph over all those who had humiliated her, while failure meant disgraceful defeat. To understand the characteristics of this ambition, we have to understand man and psychic disorder. Earliest history suggests that mental illness has probably been coexistent with mental life. Man’s capacity to perceive, to discriminate, to create symbols for the communication of his perceptions has always entailed the possibility of error—the possibility of misperception, of poor discrimination, of inadequate communication. Such errors throughout all time have had potential to interfere with man’s efforts to adapt, to live securely in his environment. There is reason to believe that earliest man had emotional equipment, that he could experience pain, and learn to fear its source and to be anxious in the presence of reminders of previous hurts. #RandolphHarris 9 of 20

There is reason to believe that primitive man was no more a standard unit than his modern brother. Then as now there were probably wide individual difference—differences in susceptibility to pain, differences in the capacity to learn from experience so as to avoid repeated injury or failure, differences in the physiological reactivity to real and symbolic stresses. Some men of early history showed marked disturbances in their behaviour—they exhibited uncontrolled and unremitting fear in the absence of real threat, they engaged in maladaptive, inadequate protective measures, they had sudden fits and fainting spells, and they became violently rageful. Their peers could readily see that these men were disordered but could see such disorder only as a further manifestation of the threatening and unpredictable World. The same powerful agents that brought thunder and lightning must be responsible, it must have seemed, for these wild storms in men. The malevolent spirits responsible for man’s general misery and hardships must be particularly abusive toward the “disordered.” While no meaningful appraisal can be made of the frequency of severe mental dysfunction in earliest man, it is reasonable to conjecture how insanity may have been perceived and treated. Prehistoric man’s life space was compounded of danger and ignorance, and these are the generators of fear, it would be probably that the wild outburst of a demented person would seem fearsome, and those exposed to his violent, strange acts would be move to self-protection rather than to treatment. #RandolphHarris 10 of 20

With the insight into conceptions of disordered behaviour and its management revealed by the earliest historical records, we can reasonably project backwards and assume that the nature and treatment of insanity did not suddenly assume new forms with the advent of language. Anthropomorphism is possibly the most primitive and universal of all forms of psychological thought. Primitive man’s talent for projecting his personal qualities into the World about him perhaps exceeded that of his modern cousin only through freedom from self-consciousness. The ancient had need to appease and, later, desire to control the wildness which each day filled his existence with uncertainty. What could be more natural, and more promising of a successful petition, than to cast an image of man-likeness into each of nature’s threatening forms? What could hold greater hope for the attainment of truce, safe passage, and successful endeavour than the possibility that the sun and the moon, and the Earth and the water, and the plants and animals were but variously disguised forms of man stuff? If this were so, the human creature could please with his signs, hope to be comprehended, and expect sympathetic response. Before medicine there was magic. Primitive man peoples the World about him with gods and demons. He seems spirits in the trees, in the winds, and the moving clouds, in storms and lightning, in the running rivers, in sun and moon, in the very stones he treads upon. Those spirits, benevolent and malevolent, control his destiny for good or ill. They are particularly responsible for his misfortune. #RandolphHarris 11 of 20

The primitive mind does not regard sickness, disease, or even death as the consequence of natural phenomena. Rather are they looked upon as the results of supernatural intervention on the part of the spirits which fill his World. In his naivete primitive man feels confident that by learning certain secrets and mysteries, certain rituals and incantations, he can in turn gain control of the supernatural spirits and manipulate them to his own purposes and desires, or at least to neutralize them—to ward off illness, for instance. His efforts to manipulate external forces through supernatural means or knowledge constitute the kernel of magic. So it may have been that man projected into his cosmos a stage of actors, a dramatis personae of anthropomorphic spirits, and sought by pantomime to convey his prayer and by prayer to achieve his security. This was animism, the investment of physical phenomena, organic and inorganic, with qualities of intention, direction, and force like those perceived within himself and among his brethren. It was natural for primitive man to explain that unpredictable and uncontrolled in his own behavior with the explanation he had for wider phenomena. The disturbed person was “possessed” by an evil which was in him, to appease it, or to ease its exit from his body. #RandolphHarris 12 of 20

This, in the earliest period in the history of mental illness and its treatment, we find a crude ideology of powerful, malignant forces which required strong countermeasures to cause “them” to relinquish their grip on the sick person. In this time, holes were bored into the skulls of the “possessed” so as to relieve pressure and permit exit of the evil spirit. Whipping and scourging were inflicted on the sick person, but were directed at the evil within him. Primitive psychology, from which even the most sophisticated modern man must continually struggle to free himself, would generate the thought the evil spirits seek out sympathetic hosts—the possessed person is in his own right evil—and that therefore the exorcism of the evil spirit could appropriately include some punishment of its host. History suggests, and modern knowledge of psychopathology makes it plausible, that some of the violent treatments which were inflicted during the period of primitive animism were effective. In this earliest period of psychiatric history, we have a probable first expression of a repeated paradox—theories of etiology or pathology which are inaccurate or inadequate, or both, may give rise to therapies that prove efficacious, and the very potency of the treatment, unfortunately, may prevent or delay correction of the erroneous theory. How short a step was it from animism to demonism? How soon did our ultimate progenitors detect that there was good and bad in their spirit World? How soon did they discriminate the hostile force from the hospitable circumstance? The fact of the preponderant harshness in their surroundings coupled with appreciation of their frail resources would favour a rapid focusing on the enemies among their anthropomorphic creations. #RandolphHarris 13 of 20

The prevalence of environmental catastrophe led to the growth of demonology, the identification of evil spirits and of techniques for appeasing them or escaping their malevolent influence. Even primitive and revealed cognizance of the touchstone to social progress—division of labour and its refined expression as based on particularization of talent. There evolved gradually the role of shaman, specialist in the haranguing of demons, singer of incantations and purveyor of potions. His was the task of providing amnesty with the supernatural, protecting the community through group ritual, and treating the afflicted individual with a pharmacopeia of exorcism. It is essential to understand how to fight “in cold blood,” so to speak: id est, wholly apart from feelings of any kind: for the self-actualized may feel it is victory when it is defeat, and vice versa. All dependence upon feeling and acting from impulse must be put aside in this warfare. Some can only recognize “conflict” when they are emotionally conscious of it; they fight spasmodically, or by accident—when forced to it by necessity. However, now the “fight” must be permanent and part of the very life. There needs to be a ceaseless recognition of the forces of darkness “in cold blood”—simply because of knowing what they are—and consequently a “fight from principle.” There needs to be a ceaseless recognition of the forces of darkness “in cold blood”—simply because of knowing what they are—and consequently a “fight from principle.” #RandolphHarris 14 of 20

There must be a fight against these unseen forces even when there is nothing to be seen of their presence or workings, remembering that they do not always attack when they can. If they were to attack on some occasions they would lose by it, because that would reveal the character of the thing and its source. The self-actualized knows that the ultimate negative, being by nature a tempter, is always tempting—and therefore he resists from principle. Anyone who desires perpetual victory must understand that it is a question of principle versus feeling and consciousness. If the warfare is governed by the latter rather than the former, only then can there be intermittent victory. So when the enemy attack him, the self-actualized will find a strong, primary weapon of victory in declaring deliberate position toward conduct disorder and the ultimate negative. The person reckoning himself in the present moment to be “dead indeed unto sin, and alive unto the ultimate concern thereby refuses to yield to conduct disorder and the ultimate negative in any of the points of attack or causes of the conflict. As the self-actualized declares his position in the hour of conflict and onslaught from the foe, he will often find himself obliged to wrestle in real combat with the invisible enemy. Standing on the finished work of Jesus as the Christ, in death to conduct disorder, the spirit of the man becomes liberated for action, and energized to stand against the hierarchic hosts of the ultimate negative—the principalities of powers, the World-rulers of the darkness, and the hosts of psychopathological offenders in the Heavenly (or spiritual) sphere. #RandolphHarris 15 of 20

We attach the existential urgency to time in an “ahistorical” fashion: Beginning from and ending in the eternal are not matters of a determinable moment in physical time but rather a process going on in every moment, as does the divine creation. There is always creation and consummation, beginning and end. It is not precisely in a determinable moment of physical time—for example, the life, death, and resurrection of Jesus as the Christ, our own death, the beginning and end of the World—that the uniqueness, the irreversibility, and hence the historic nature of time brings its full weight to bear? We are here faced with a curious twist: concern for the meaning of history leads us to downgrade historical moments. Our eschatology allows us to depreciate the moment of death. By making the here-and-now eternally significant, our attention is riveted upon the goal of history which lends meaning to the historical process. We appreciate the suffering and the drama of man’s struggle to attain the essentialization which is Eternal Life. Nothing which is gained in the struggle is ever lost, for there are degrees of essentialization, so that no one is completely excluded from Eternal Life. The suggestion is finally made of a transhistorical fulfilment which renders death no longer absolutely decisive for eternity. Inevitability essentialization is a certain ahistorical quality of timelessness and this is why we fail to consider death as truly eschatological. The accent upon the eternally present goals of history may be overshadow the seriousness and the dignity of specific moments of the historical process. There is danger that we do not see the trees for the first, that eternity undercuts time. #RandolphHarris 16 of 20

The afterlife involves the symbols immortality of the soul and resurrection of the body. The question of the “when” of unambiguous, non-fragmentary participation in the Kingdom of God is a legitimate one, and it leads to the question of the “after.” The self-conscious self cannot be excluded from Eternal Life, and self-consciousness in Eternal Life is not the same as in temporal life. The symbol resurrection of the body sheds even less light, for again only two negative statements are permissible about the resurrected “Spiritual body”: it is not purely spiritual, and it is not simply material. We cannot hope for a final stage of justice and peace within history; but we can hope for partial victories over the forces of evil in a particular moment of time. And now we ask the question of our personal participation in the eternal. So we have a right to hope for it? We have a right to such ultimate hope, even in view of the end of all other hopes, even in the face of death. For we experience the presence of the eternal in us and in our World here and now. Where this is experienced, there is awareness of the eternal, there is already, however fragmentary, participation in the eternal. This is the basis of the hope for eternal life. It is the justification of our ultimate hope. And is as Christians we point to Good Friday and Easter, we point to the most powerful example of the same experience. Religion is the substance of culture, and culture is the form of religion. At its base is God as the ground of being, but reunion with the ground can be had only through the power of the New Being which overcomes the estrangement of existence. #RandolphHarris 17 of 20

Reception of the New Being in turn begets the theonomous community which is the Spiritual Community, but it I subject to the historical dimension. Theonomy is fully achieved only in the transcendent Kingdom of God where universal essentialization is realized. Structure and content, however, are somewhat mechanical devices. Judgement—the belief that “this and that is so.” Thus, judgment contains the avowal that an “identical case” has been encountered: it this presupposed comparison, with the aid of recollection. Judgment does not create the appearance of an identical case. Rather, it believes it perceives one; it works under the presupposition that there are in general identical cases. What is that function, which must be much older operative much earlier, which levels off and assimilates? What is the second one, which on the basis of the first, et cetera. That which excites the same sensation is the same; but what is “That” that makes sensations the same, “takes” them to be the same? If a kind of equalization had not first been exercised within the sensations, there could be no judgments at all: recollection is only possible with a constant underscoring of what is already accustomed, experienced. Before anything is judged, the process of assimilation must already be completed: thus, here, too, there is an intellectual activity that does not enter into consciousness, like pain following from an injury. An inner event probably corresponds to all organic functions, hence an assimilating, eliminating, growing, et cetera. #RandolphHarris 18 of 20

Essential” to begin with the body and use it as a guiding thread. It is the much richer phenomenon and affords clearer observation. Belief in the body is better established than belief in the mind. However strongly something may be believed, that is no criterion of truth. However, what is truth? Perhaps a kind of belief that has become a condition of life? Then, of course, strength would be a criterion, exempli gratia, with regard to causality. Logical certainty, transparency, as criterion of truth (“omne illud vernum est, quod clare et distincte percipitur,” Descartes): the mechanical hypothesis concerning the World is thereby desirable and credible. However, that is a crude confusion: like simplex aigillum veri. How do we know that the true constitution of things stands in this relation to our intellect? Could not it be otherwise? That the hypothesis that gives the intellect the greatest feeling of power and security is the most preferred, valued, and consequently characterized as true? The intellect posits its freest and strongest capacity and ability as the criterion of the most valuable, consequently of the true. “True”: from the side of feeling—what arouses feeling most forcefully (“I”); from the side of thinking—what gives thinking the greatest feeling of strength; from the side of touching, seeing, hearing—that which calls for the greatest resistance. #RandolphHarris 19 of 20

Thus, it is the highest degree of activity that awakens belief in the “truth,” that is, the reality, of the object. The feeling of strength, of struggle, of resistance convinces us that there is something here being resisted. The criterion of truth lies in the intensification of the feeling of power. “Truth”: in my way of thinking this designates not necessarily the opposite of error but in the most fundamental cases only the position of various errors in relation to one another. Perhaps one is older or deeper than another, maybe even ineradicable, inasmuch as an organic being of our kind could not live without it; while other errors do not tyrannize us in the same ways as conditions of life but, when measured against such “tyrants,” can instead be set aside and “refuted.” An assumption that is irrefutable—why should it for that reason be “true”? This proposition will perhaps outrage logicians, who regard their limits as the limits of things—but I long ago declare war on this logicians’ optimism. Everything simple is merely imaginary, not “true.” However, what is real, what is true, is neither one nor even reducible to one. Happy is the man whose strength Thou art, O Lord, whose heart is a highway to Thee. Happy is the man whom Thou instructest, O Lord, and teachest out of Thy law. Happy is the man that finds wisdom, and he that obtains understanding. I pledge allegiance to the flag of the United States of America, and to the republic, for which it stands. One nation, under God, indivisible, with liberty and justice for all. Consider and see that the Lord is good; happy is the man that takes refuge in Him. The Sacramento Fire Department has saved the lives of millions of people and they help the community to survive and rebuild their lives. Please make a donation to the Sacramento Fire Department to ensure the community has a chance for a bright future. #RandolphHarris 20 of 20

The Winchester Mystery House

On December 13, 2023, caretaker was singing while decorating Mrs. Winchester’s house, he was listening “Do you hear what I hear” by Bing Crosby when the song had reached the part “A child, a child shivers in the cold, let us bring him silver and gold,” when he became away of a stranger watching him from the doorway. He had an oval face, blue eyes, and was wearing a cream suit. According to the caretaker, he had a “strange sad look” before melting away.

For further information about tours, including group tours, weddings, school events, birthday party packages, facility rentals, and special events please visit the website: https://winchestermysteryhouse.com/

Please visit the online giftshop, and purchase a gift for friends and relatives as well as a special memento of The Winchester Mystery House. A variety of souvenirs and gifts are available to purchase.  https://shopwinchestermysteryhouse.com/