Hope is a vigorous principle; it is furnished with light and heat to advise and execute; it sets the head and heart to work, and animates a man to do his utmost. Hope is paradoxical. It is neither passive waiting nor is it unrealistic forcing of circumstances that cannot occur. It is like the crouched tiger, which will jump only when the moment for jumping has come. Neither tired reformism nor pseudo-radical adventurism is an expression of hope. If there is no birth in our lifetime, to hope means to be ready at every moment for that which is not yet born, and yet not become desperate. There is no sense in hoping for that which already exists or for that which cannot be. Those whose hope is weak settle down for comfort or for violence; those whose hope is strong see and cherish all signs of new life and are ready every moment to help the birth of that which is ready to be born. Among the confusion about hope one of the major ones is the failure to distinguish between conscious and unconscious hope. This is an error, of course, which occurs with regard to many other emotional experiences, such as happiness, anxiety, depression, boredom, and hate. It is amazing that in spite of the popularity of Dr. Freud’s theories his concept of the unconscious has been so little applied to such emotional phenomena. There are perhaps two main reasons for this fact. One is that in the writings of some psychoanalysts and some “philosophers of psychoanalysis” the whole phenomenon of the unconscious—that is, of repression—refers to desires of the pleasures of the flesh, and they use repression—wrongly—and synonymous with suppression of sexual wishes and activities. #RandolphHarris 1 of 20

In doing so they deprive Dr. Freud’s discoveries of some of their most important consequences. The second reason lies probably in the fact that it is far less disturbing for the post-Victorian generations to become aware of repressed sexual desires than of those experiences like alienation, hopelessness, or greed. To use only one of the most obvious examples: most people do not admit to themselves feelings of fear, boredom, loneliness, hopelessness—that is to say, they are unconscious of these feelings. (Speaking of the “unconscious” is another form of alienated thinking and speaking. There is no such things as “the unconscious,” as if it were an organ or a thing in space. One can be “conscious of” or “unconscious of” outer or inner events; that is, we deal with a psychic function, not with a localized organ.) This is so for a simple reason. Our social pattern is such that the successful man is not supposed to be afraid or bored or lonely. He must find this World the best of all Worlds; in order to have the best chance for the best of all Worlds; in order to have the best chance for promotion he must repress fear as well as doubt, depression, boredom, or hopelessness. There are many who feel consciously hopeful and unconsciously hopelessness is not primarily what people think about their feelings, but what they truly feel. This can be recognized least from their word and phrases, but can be detected from their facial expressions, their way of walking, their capacity to react with interest to something in front of their eyes, and their lack of fanaticism, which is shown in their ability to listen to reasonable argument. #RandolphHarris 2 of 20

The dynamic viewpoint applied in this report is to social-psychological phenomena and is fundamentally different from the descriptive behaviourist approach in most social-science research. From the dynamic standpoint, we are not primarily interested in knowing what a person thinks or says or how he behaves now. We are interested in his character structure—that is, in the semipermanent structure of his energies, in the directions in which they are channeled, and in the intensity with which they flow. If we know the driving forces motivating behaviour, not only do we understand present behaviour but we can also make reasonable assumptions about how a person is likely to act under changed circumstances. In the dynamic view, surprising “changes” in a person’s thought or behaviour are changes which mostly could have been foreseen, given the knowledge of his character structure. More could be said about what hope is not, but let us press forward and ask what hope is. Can it be described at all in words or can it only be communicated in a poem, in a song, in a gesture, in a facial expression, or in a deed? As with every other human experience, words are insufficient to describe the experience. In fact, most of the time words do the opposite: they obscure it, dissect it, and kill it. Too often, in the process of talking about love or hate or hope, one loses contact with what one was supposed to be talking about. #RandolphHarris 3 of 20

Poetry, music, and other forms of art are by far the best-suited media for describing human experience because they are precise and avoid the abstraction and vagueness of worn-out coins which are taken for adequate representations of human experience. Yet, taking these qualifications seriously, it is not impossible to touch upon feeling experience in words which are not those of poetry. If people did not share the experience one talks about, at least to some degree, this would not be possible. To describe it means to point out the various aspects of the experience and thus to establish a communication in which the writer and the reader know that they re referring to the same thing. In making this attempt, I must ask the reader to work with me and not expect me to give him an answer to the question of what hope it. I must ask him to mobilize his own experiences in order to make our dialogue possible. To hope is a state of being. It is an inner readiness, that of intense but not-yet-spent activeness. The concept of “activity” rests upon one of the most widespread of man’s illusions in modern industrial society. Our whole culture is geared to activity—activity in the sense of being busy, and being busy in the sense of busyness (the busyness necessary for business). In fact, most people are so “active” that they cannot stand doing nothing; they even transform their so-called leisure time into another form of activity. If you are not active making money, you are active driving around, playing golf, or just chatting about nothing. #RandolphHarris 4 of 20

What is dreaded is the moment in which you have really nothing “to do.” Whether one calls this kind of behaviour activity is a terminological question. The trouble is that most people who think they are very active are not aware of the fact that they are intensely passive in spite of their “busyness.” Even if it is only a new man or woman as a partner for pleasures of the flesh, they constantly need the stimulus from the outside, be it other people’s chatter, or the sight of movies or travel and other forms of more thrilling consumption excitements. They need to be prompted, to be “turned on,” tempted, seduced. They always run and never stand. They always “fall for” and never get up. And they imagine themselves to be immensely active while they are driven by the obsession to do something in order to escape the anxiety that is aroused when they are confronted with themselves. Hope is a psychic concomitant to life and growth. If a tree which does not get sun bends its trunk to where the sun comes from, we cannot say that the tree “hopes” in the same way in which a man hopes, since hope in man is connected with feelings and awareness that the tree may not have. And yet it would not be wrong to say that the tree hopes for the sunlight and expressed this hope by twisting its trunk toward the sun. #RandolphHarris 5 of 20

Is it different when the child is born? He may have no awareness, yet his activity expresses his hope to be born and to breathe independently. Does the suckling not hope for his mother’s milk? Dos the infant not hope to stand erect and to walk? Does the sick man not hope to be well, the prisoner to be free, the hungry to eat? Do we not hope to wake up to another day when we fall asleep? Do pleasures of the flesh not imply a man’s hope in his potency, in his capacity to arouse his partner, and the woman’s hope to respond to arouse him? Revelation is an unmerited gift, and we can never be sure that our human questions exhaust its riches. Man is not merely a questioner. He is also a hearer of the Word, and he must open himself to its full impact even when it communicates startling truths, such as the Trinity, or hard truths, such as divine punishment, things he might not ask about if the questions were left to him alone to formulate. Furthermore, the question-answer dialogue is not the sole means to express the human attitude before the revelatory events. Questions and answers are, after all, but figures of speech, and their limitation is seen in this, that the mystery of divine revelation can be described in other terms. It is not only an answer; it is also a fulfilment, a transformation, an elevation, and a gratuitous intervention. Man stands before revelation not simply to play the quizmaster; he stands before it as before the sun, to be cheered and warmed and inspire. #RandolphHarris 6 of 20

In the transfiguration episode all that Peter could utter was, “Lord, it is well that we are here!” (Mt 17.4 RSV). Man does more than question; he also exclaims in crimes of marvel, of wonder, of awe. They kerygmatic aspect of theology must be given its due. It can still only create the impression that it succeeds, but it can never fully succeed, since the receptacle which is the question remains the old wineskin that is burst by the new wine of the answer. The new wine is the kerygma, the divine good news which far surpasses human expectations. Consequently, the bad news of man’s existential situation cannot be the measure of the good news of revelation. In fact, it is revelation that lays bare the roots of the human condition by revealing the true nature and extent of sin, for the bad news of the existential situation it itself a mystery that needs unveiling. When it comes to the Christian mysteries, we know that creation means that “being” is essentially good, the fall or estrangement means that man is a finite mixture of being and nonbeing, and the New Being means that man always participates in being enough to offset the threat of non-being. The New Being is essential manhood, the complete actualization of human potentialities, the term of the historical process of the essentialization of man, the final reunion with the ground of being. Is this merely an ontological humanism? The lost son who returned home is not simply once again at home. He is at home again in a way other than the fondest remembrance of his father’s house had possibly permitted him to hope, other than the human existential question had possibly permitted him to hope, other than the existential question had possibly permitted him to expect. The New Being that he found is other and more than mere reunion. #RandolphHarris 7 of 20

In contrast, the manifestation of demon power—the agency of demons is always brought more conspicuously into notice when God also is at work, in proportion to the manifestation and power of God’s work among souls. When the Son of God was manifest in the flesh, it called forth the activity and outspoken agency of demons more than ever before. Demons are of a multiplied variety. They are of various types, greater in diversity than human beings, and these demons always seek to possess a person congenial to them in some characteristic. The Christian Bible tells us of unclean demons, of fortune telling demons, of despotic demons, theological demons, screeching and yelling demons. There are demons that act particularly on the body, or some organ or appetite of the body. There are others that act more directly upon the intellect, or the sensibilities, and emotions and affections. There are others of a higher order that act directly on man’s spiritual nature, upon the conscience or the spiritual perceptions. These are the ones that act as angels of light, and sidetrack and delude many who are real Christians. How demons fasten on human beings—they seek out those who make-up and temperament is most congenial to themselves, and then seek to fasten themselves on to some part of the body, or brain, or some appetite, or some faculty of the mind—either the reason, or imagination, or perception; and when they get access, they bury themselves into the very structure of the person, so as to identify themselves with the personality of the one they possess. #RandolphHarris 8 of 20

In a great many instances, they do not get possession of the individual, but obtain such a hold on some part of the mind as to torment the person with periodical attacks of something strange and abnormal, out of all proportion to the general character and make-up of the individual. These demons feed themselves on the person with whom they are allied. There are allusions in Christian Scripture, and facts gathered from experience, sufficient to prove that certain varieties of demons live on the juices in human blood. There are religious demons, not holy, but nevertheless religious, and filled with a devilish form of religion which is the counterfeit of true, deep spirituality. These pseudo-religious demons very rarely attack young beginners, but they hover around persons who advance into deeper experiences, and seek every opportunity to fasten themselves upon the conscience, or the spiritual emotions of persons of high states of grace, and especially if they are of a vivid or energetic temperament. These are the demons that play havoc among many professors of holiness. One way they get hold of persons is as follows: A soul goes through a great struggle, and is wonderfully blessed. Floods of light and emotion sweep through the being. The shore lines are all cut. The soul is launched out into a sea of extravagant experience. At such a juncture these demons hover round the soul, and make strange suggestions to the mind of something odd, or outlandish, or contrary to common sense or decent states. They make these suggestions under the profession of being the Holy Ghost. They fan the emotions, and produce a strange, fictious exhilaration, which is simply their bait to get into faculty of the soul. #RandolphHarris 9 of 20

The degrees of evilness are at the same time the degrees of regression. The greatest evil is those strivings which are most directed against life; they love for death, the incestuous-symbiotic striving to return to the womb, to the soil, to the inorganic; the narcissistic self-immolation which makes man an enemy of life, precisely because he cannot leave the prison of his own ego. Living this way is living in “hell.” There is lesser evil, according to the lesser degree of regression. There is lack of love, lack of reason, lack of interest, lack of courage. Man is inclined to regress and to move forward; this is another way of saying he is inclined to good and evil. If both inclinations are still in some balance, he is free to choose, provided that he can make use of awareness and that he can make an effort. He is free to choose between alternatives which in themselves are determined by the total situation in which he finds himself. If, however, his heart has hardened to such a degree that there is no longer a balance of inclinations, he is no longer free to choose. In the chain of events that lead to the loss of freedom the last decision is usually one in which man can no longer choose freely; at the first decision he may be free to choose that which leads to the good, provided he is aware of the significance of his decision. Man is responsible up to the point where he is free to choose for his own action. However, responsibility is nothing but an ethical postulate, and often a rationalization for the authorities’ desire to punish him. #RandolphHarris 10 of 20

Precisely because evil is human, because it is the potential of regression and the loss of our humanity, it is inside every one of us. The more we are aware of it, the less are we able to set ourselves up as judges of others. Man’s heart can harden; it can become inhuman, yet never nonhuman. It always remains man’s heart. We all are determined by the fact that we have been born human, and hence by the never-ending task of having to make choices. We must choose the means together with the aims. We must not rely on anyone’s saving us, but be very aware of the fact that wrong choices make us incapable of saving ourselves. Indeed, we must become aware in order to choose the good—but if we have lost the capacity to be moved by the distress of another human being, by the friendly gaze of another person, by the song of a bird, by the greenness of grass, no awareness will help us. If man becomes indifferent to life, there is no longer any hope that he can choose the good. Then, indeed, his heart will have so hardened that his “life” will be ended. If this should happen to the entire human race or to its most powerful members, then the life of mankind may be extinguished at the very moment of its greatest promise. Our hope is to point to a new dimension of morality—not that of constraint and prohibition but a morality that lies as a fountainhead within the human soul, a mortality of aspiration to spiritual experience. It suggests that necessity is laid upon us to infer entities that are not observed and are not observable. For an unseen Universe is necessary to explain the seen. The flux is seen, but to account for its structure and its nature we infer particles of various kinds to serve as the vertices of the changing patterns, placing less emphasis on the isolated units and more on the structure and nature of relations. #RandolphHarris 11 of 20

The process of knowing involves an immaterial becoming, an immaterial identification, and finally, knowledge itself is seen to be a dependent variable of immateriality. And somewhere along this spiritual pilgrimage man’s pure observation is relinquished and gives way to the deeper experience of awe, for there can be no explanation of a phenomenon by searching for its origin but only by discerning its immanent law—this quality of transcendence that abides even in matter itself. The present situation in the World and the vast accretion of knowledge have produced a serious anxiety which may be overcome by re-evaluating the character, kindship, logic, and operation of man in relation to his work. For work implies goals and intimately affects the person performing the work. Therefore the correlation and relatedness of ideas, facts and values that are in perpetual interplay could emerge from these volumes as they point to the inner synthesis and organic unity of man and his labours. For though no labour alone can enrich the person, no enrichment can be achieved without absorbing and intense labour. We then experience a unity of faith, labour and grace which prepares the mind for receiving a truth from sources over which it has no control. This is especially true since the great challenge of our age arises out of man’s inventions in relation to his life. #RandolphHarris 12 of 20

Thus Credo Perspectives seek to encourage the perfection not only of man’s work but also and above all the fulfillment of himself as a person. And so now we are summoned to consider not only man in the process of development as a human subject but also his influence on the object of his investigation and creation. Observation alone is interference. The naïve view that we can observe any system and predict its behaviour without altering it by the very act of observation was an unjustified extrapolation from Newton’s Celestial Mechanics. We can observe the moon or even a satellite and predict its behaviour without perhaps appreciably interfering with it, but we cannot do this with an amoeba, far less with a man and still less with a society of men. It is the heart of the question of the nature of work itself. If we regard our labours as a process of shaping or forming, then the fruits of our labours play the part of a mold by which we ourselves are shaped. And this means, in the preservation of the identity of the knower and the known, that cognition and generation, that is, creation, though in different spheres, are nevertheless alike. It is hoped that the influence of such a series may help to overcome the serious separation between function and meaning and may show that the extraordinary crisis through which the World is passing can be fruitfully met by recognizing that knowledge had not been completely dehumanized and has not totally degenerated into a mere notebook overcrowded with formulas that few are able to understand or apply. #RandolphHarris 13 of 20

For mankind is now engaged in composing a new theme. Life never manifest itself in negative terms. And hope lies in drawing from every category of work a conviction that nonmaterial values can be discovered in positive, affirmative, visible things. The estrangement between the temporal and nontemporal man is coming to n end, community is inviting communion, and a vision of the human condition more worthy of man is engendered, connecting spiritual energy which breaks for us the bonds of habit and keeps us in touch with the permanence of being through our work. And as, long ago, the Bearers of Bread were succeeded by the Bearers of Torches, so now, in the immediacies of life, it is the image of man and his vocation that can rekindle the high passion of humanity in its quest for light. Refusing to divorce work from life or love from knowledge, it is action, it is passion that enhances our being. We live in an expanding Universe and also in the moral infinite of that other Universe, the Universe of man. And along the whole stretched arch of this Universe, we may see that extreme limit of complicity where reality seems to shape itself within the work man has chosen for his realization. Work then becomes not only a way of knowledge, it becomes even more a way of life—of life in its totality. For the last ed of every maker is himself. “And the places that have been desolate for ages shall be built in thee: thou shalt rise up the foundations of generation and generation; and thou shalt be called the repairer of the fences, turning the paths into rest.” (Isaiah, 58.12). #RandolphHarris 14 of 20

The chain of associations that reveals a connection need not to be a long one. Sometimes a sequence of only two remarks opens up a path for understanding, provided the second is not a brainchild but is born spontaneously. A patient, for instance, came to analysis feeling tired and uneasy, and his first associations were unproductive. He had been drinking white muscatel and popping reds the night before. I asked him whether he had a hangover, which he denied. The last hour had been very productive for it had brought to light the fact that he was afraid of taking responsibility because he was terrified of possible failure. Thus I asked him whether he wanted to rest on his laurels. At this a memory emerged of his mother dragging him through museums and of his boredom and annoyance at the experience. There was only this one association, but it was revealing. It was partly a response to my remark about his resting on his laurels. I was just as bad as the mother pushing him from one problem to another. (This reaction was characteristic of hum because he was hypersensitive to anything resembling coercion, though at the same time his own initiative for tackling problems was inhibited.) Having become aware of his annoyance with me and of his active reluctance to go on, he then felt free to feel and express another sentiment. Its essence was that psychoanalysis was worse than the situation in the museum because it meant being dragged on to see one failure after another. With this association he unintentionally resumed the thread of the preceding hour, which prevented him from functioning smoothly and effectively meant a “failure.” He thereby revealed one of his basic resistances to psychoanalysis. #RandolphHarris 15 of 20

The same patient came another time feeling depressed. He had met a friend the night before who told him about his climbing of a Swiss mountain, the Piz Palu. The report had awakened the memory of a time when he was in Switzerland and could not climb this mountain because it was befogged during the days he had at his disposal. He had been furious at that time, and the night before he felt the old rage rising again. He lay awake for hours evolving plans how he could still assert his wish, how he could overcome all obstacles of war, money, time. Even after he fell asleep his mind fought against the obstacles in this way, and awoke depressed. During the analysis an apparently irrelevant picture came up in his mind of the outskirts of a Midwestern town, which for him was the epitome of the drab and desolate. This mental image expressed his feelings about life at that moment. However, what was the connection? That if he could not climb the Piz Palu, then life was desolate? When he was in Switzerland, he had set his heart upon climbing the mountain, but it is true that the frustration of this special wish was on passion of his; the incident had occurred years ago and he had since forgotten about it. Apparently then it was not the Piz Palu that was bothering him. When he calmed down, he realized that he would not even care to climb it now. The revival of that Swiss experience meant something much more incisive. If he set his will on achieving something, he believed that he should be able to do it, but this illusory belief disturbed him. Even if it was so much out of his command as fog in the mountains, any unsurpassable obstacle meant to him a frustration of his will. If he must relinquish this belief, it meant that life was not worth living. #RandolphHarris 16 of 20

Repetitive themes or sequences in the material presented by the patient are particularly helpful for understanding. If the associations end always with implicit evidence that the patient has superior intelligence or rationality, or is in general a remarkable person, the analyst will understand that his belief in his possession of these qualities is of paramount emotional value to him. A patient who misses no opportunity to demonstrate how analysis has harmed him will lead to analyst to different hypotheses from those suggested by a patient who misses no opportunity to emphasize his improvement. If the demonstrations of impairment coincide with repeated reports of being unfairly treated, injured, or victimized, in the former instance, the analyst will begin to watch for those factors within the patient that explain why he experiences a large proportion of life in exactly this way, and also for the consequences entailed by this attitude. Since they reveal certain typical reactions, repetitive themes also provide a clue for understanding why the patient’s experiences often follow a certain stereotyped pattern; for example, why he frequently starts on an enterprise with enthusiasm and drops it soon after, or why he frequently encounters similar disappointments with friends or lovers. #RandolphHarris 17 of 20

The analyst will find valuable clues also in the patient’s contradictions, of which as many are bound to appear as are present in the patient’s structure. The same holds true of exaggerations, such as reactions of violence, gratitude, shame, suspicion, apparently disproportionate to the provocation. Such a surplus of affect always signalizes a hidden problem, and it leads the analyst to look for the emotional significance that the provocation has for the patient. Who are the experts to whim the unhappy and maladjusted citizens of our urban communities take their problems for consultations, hopefully for cure? Since close of World War II, it has been increasingly clear that experts in the management of functional mental illness are being drawn from three professions—medicine, psychology, and social work. The medically trained expert is a clinical psychologist. And the specialist from social works is the psychiatric social worker. To the extent that all three of these highly trained experts do (in increasing numbers) engage in one-to-one personal conversations with the therapeutic intent to relieve psychological symptoms, modify attitudes, and improve adjustment—and to the extent that their respective efforts must partake of the factors common to all psychotherapeutic exchanges—it follows that there must be certain minimal overlap and similarities in their professional preparation. They do have specific knowledges, skills, values and goals in common. We will discuss these themes at a later time. #RandolphHarris 18 of 20

We all know at least one know-it-all. They have an infinite amount of useless knowledge—some of it, even questionable. Narcissists are the typical culprits who use this sort of thing to make you feel inadequate, undereducated, and sometimes just plain stupid. Some people can make you feel as if they are so much smarter than you, and that the deserves the best things in life so much more than you do. It is important to realize people who are condescending are manipulating you into perceiving them as superior. And you can politely ignore their impolite behaviour and be the best you can by using real facts and skills to gain the upper hand. When it comes to a job, for example, sometimes when the boss prefers a person who submissive, pretends to be his or her best friend, knows a lot of details about the boss, and this is the type of person who is selected for the job, it could be a blessing that you are not accepted. People like that tend to be involved in unethical and sometimes illegal things and want someone who will cover deviant behaviour up for them or they want a patsy. So, it is really not the type of job you would be interested in anyway. Underlying principles of respect that were once commonplace in society have increasingly given way to unkind behaviour. To help our children and youth set aside the many negative examples that bombard them, we must first understand respect, reasons we sometimes act disrespectfully, gospel principles that apply, and ways we can be better teachers and exemplars of respect. People merit respect for just being human and also for living an honourable life. We admire their commitment or standards. #RandolphHarris 19 of 20

Over the years, the Sacramento Fire Department has become law enforcement, doctors, psychiatrists, plumbers, electricians, roofers, and building construction and flood experts. The fire department has also had to become experts when dealing with CO₂. The job has become even more complex because of weapons of mass destruction (WMD). Before September 11, 2001, the Sacramento Fire Department realized just how vulnerable we are to acts of terrorism. As a result, they are trained to maintain situational awareness and be alert for activity that may indicate possible criminal or terrorist activity. Since the horrific incidents of 9/11, the role of Sacramento Fire Department and EMS personnel in protecting the homeland has increased because of the recognition that the need for information and intelligence is vital. Sacramento Fire and EMS personnel provide a critical link in completing the homeland security role. They serve as additional eyes and ears of law enforcement and report suspicious activity so that further investigation by the proper authority can be initiated. As part of an element of homeland security, the Sacramento Fire Department analyzes public and private sector to identify the threat environment, share information, and establish policy for the operation of combatting the threat of terrorism, and have evolved to deal with a range of criminal and terrorist activity. With the crisis at our Southern Boarder posing a national security threat, please make a donation to the Sacramento Fire Department to ensure they have the latest technology and adequate resources to protect the community. 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. #RandolphHarris 20 of 20

The Winchester Mystery House

To the materialist and the professional skeptic—that is to say, people who do not wish to be disturbed in their belief that death is the end of life as we know it—the notion of ghosts is unacceptable. No matter how much evidence is presented for the reality of the phenomena, they will argue against it and ascribe it to any of several “natural” causes. Either delusion or hallucination must be the explanation, or perhaps a mirage, if not outright trickery on the part of parties unknown. Entire professional groups who deal in the manufacture of illusions have taken it upon themselves to label anything that defies their ability to reproduce it artificially through trickery or manipulation as false or nonexistent. Especially among photographers and magicians, the notion that ghost exist has never been a popular one. However, authentic reports of psychic phenomena along ghostly lines keep coming into reputable report centers such as the various societies for psychic research and to caretakers of The Winchester Mystery House.

Sometimes demons soar round the high altitudes of the spiritual life, like eagles around great mountain tops, and seek to fasten their talons upon the lofty and conspicuous prey. They cause people to run off into things that are odd and foolish, unreasonable and indecent. It leads them to adopt a peculiar voice or twang, or unnatural shouting, or some shaking of the body; or such an influence is manifested by peculiar heresies in the mind, of which there is a nameless variety. It produces a certain wildness in the eye and harshness in voice. Such persons invariably break the law of love, and severely condemn people who do not conform to themselves. As a rule, such persons lose their flesh, for demoniac possession is very wearing on the vital forces and produces a terrible strain on the heart and nervous system.

Granted that even though a certain number of reports about ghosts may be due to inaccurate reporting, self-delusion, or other errors of fact, there still remains an impressive number of cases that cannot be explained by any other means than that of extrasensory perception. In September of 2007, a caretaker felt a cold sport in one of the kitchens, and when others stepped into the room, they felt it, too. Since none of the doors nor windows could be held responsible for the strong cold draft, they knew that its origin was of a psychic nature, as it often is when there are entities present. Moments later, the spirit whispered, “You see me, don’t you? I love everyone…I’ll go, I won’t bother you.” The translucent figure of a boy then floated into the wall.

Come and enjoy a delicious meal in Sarah’s Café, stroll along the paths of the beautiful Victorian gardens, and wonder through the miles of hallways in the World’s most mysterious mansion. 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/