Your identity is like your shadow, not always visible, but always present. Plato once said, “I (and all persons) will survive death and destruction of my body insofar as what I essentially am is simple, immaterial soul something whose own essence is being alive.” The person who experiences himself as an ego and whose sense of identity is that of ego-identity naturally wants to protect this thing—him, his body, memory, property, and so on, but also his opinions and emotional investments which have become part of his ego. He is constantly on the defensive against anyone or any experience which could disturb the permanence and solidity of his mummified existence. In contrast, the person who experiences himself not as having but as being permits himself to be vulnerable. Nothing belongs to him except that he is by being alive. However, at every moment in which he loses his sense of activity, in which he is unconcentrated, he is in danger of neither having anything nor being anybody. This danger he can meet only by constant alertness, awakeness, and aliveness, and he is vulnerable compared with the ego-man, who is safe because he has without being. Transcendence is part of the phenomena of “human experiences.” Transcendence is customarily used in a religious context, and it refers to transcending the human dimensions to arrive at the experience of the divine. Transcending makes good sense in a theistic system; from a nontheistic standpoint it can be said that the concept of God was a poetic symbol for the act of leaving the prison of one’s ego and achieving the freedom of openness and relatedness to the World. #RandolphHarris 1 of 19

If we speak of transcendence in a non-theological sense, there is no need for the concept of God. However, the psychological reality is the same. The basis for love, tenderness, compassion, interest, responsibility, and identity is precisely that of being versus having, and that means transcending the ego. It means letting go of one’s ego, letting go of one’s greed, making oneself empty to fill oneself, making oneself poor to be rich. Since the birth of living substances and transmitted by millions of years of evolution, in our wish to survive physically, we obey the biological impulse imprinted on us. The wish to be alive “beyond survival” is the creation of man in history, his alternative to despair and failure. The discussion of “human experiences” culminates in the statement that freedom is a quality of being fully humane. Inasmuch as we transcend the realm of physical survival and because we are not driven by fear, impotence, narcissism, dependency, etcetera, we transcend compulsion. Love, tenderness, reason, interest, integrity, and identity—they all are the children of freedom. Political freedom is a condition of human freedom only because it furthers the development of what is specifically human. Political freedom in an alienated society, which contributes to the dehumanization of man, becomes un-freedom. One of the fundamental elements of the human situation is man’s need for values which guide his actions and feelings. Of course, there is usually a discrepancy between what people consider their values to be and the effective values which direct them and of which they are not aware. #RandolphHarris 2 of 19

In the industrial society, the official, conscious values are those of the religious and humanistic traditions: individuality, love, compassion, hope, etcetera. However, these values have become ideologies for most people and are not effective in motivating human behaviour. The unconscious values which directly motivate human behaviour are those which are generated in the social system of the bureaucratic, industrial society, those of property, consumption, social position, fun, excitement, etcetera. This discrepancy between conscious and ineffective and unconscious and effective values creates havoc within the personality. Having to act differently from what he has been taught and professes to abide by makes man feel guilty, distrustful of himself and others. It is that very discrepancy which our young generation has spotted and against which it has taken such an uncompromising stand. Values—the official or the factual ones—are not unstructuralized items but form a hierarchy in which certain supreme values determine the others as necessary correlates to the realization of the former. The development of those specifically human experiences forms the system of values within the psychospiritual tradition of the West and of India and China during the last 4,000 years. Since these values rest upon revelation, they were binding for those who believed in the source of revelation, which means, as far as the West is concerned, in God. In the West, the question arises whether the hierarchy of values presented by Western religion can have any foundation other than that of revelation by God. #RandolphHarris 3 of 19

We find among those who do not accept God’s authority as the foundation of values the following patterns: Complete relativism which claims that all values are matters of personal taste and have no foundation beyond such taste. Since man’s freely chosen project can be anything and hence a supreme value, because it is authentic, Sartre’s philosophy basically does not differ from this relativism. Another concept of values is that of socially immanent values. The defenders of this position start with the premise that the survival of each society with its own social structure and contradictions must be the supreme goal for all its members and hence that those norms which are conducive to the survival of that society are the highest values and are binding for everyone. Ethical norms are identical with social norms and social norms serve the perpetuation of any given society—including its injustices and contradictions. It is obvious that the elite which governs a society uses all the means at its disposal to make the social norms on which its power rests appear to be sacred, universal norms, either revealed by God or inherent in human nature. Another value concept is that of biologically immanent values. The reasoning of some of the representatives of this thought is that experiences like love, loyalty, group solidarity are rooted in corresponding feelings in the animal: human love and tenderness are seen as having their roots in the animal mother’s attitude toward its young, solidarity as rooted in the group cohesion among many animal species. This view does answer the critical question of the difference between human tenderness, solidarity, and other “human experiences” and those observed in the animal kingdom. Biological immanent value systems often arrive at results which are the very opposite of the human-oriented one discussed here. #RandolphHarris 4 of 19

In a well-known type of social Darwinism, egotism, competition, and aggressiveness are conceived as the highest values because they are allegedly the main principles on which survival and evolution of the species rest. If this self-initiated learning is to occur, it seems essential that the individual be in contact with, be faced with, a real problem. Success in facilitating such learning often seems directly related to this factor. Professional people who come together in a workshop, because of a concern with problems they are facing, are a good example. Almost invariably, when they are given the facilitating climate, they at first resist the notion of being responsible for their own learning, and then seize upon this as an opportunity, and use it far beyond their expectations. On the other hand, students in a required course expect to remain passive, and may find themselves extremely perplexed and frustrated at being given freedom. “Freedom to do what?” is their quite understandable question. So it seems reasonably clear that man be confronted by issues which have meaning and relevance for him. In our culture we tend to try to insulate the student from all the real problems of life, and this constitutes a difficulty. It appears that if we desire to have students learn to be free and responsible individuals, then we must be willing for them to confront life, to face problems. Whether we are speaking of the inability of the small child to make change, or the problem of his older brother in installing the Wi-Fi, or the problem of a college student and adult in formulating his views on international policy, or dealing effectively with his interpersonal relationships, some real confrontation by a problem seems necessary condition for this type of learning. #RandolphHarris 5 of 19

The forgotten hero is often the middle-class citizen, who goes quietly about his business, providing for himself and his family without making demands upon the state. The crushing effect of taxation upon such people is what is eroding the middle-class. Since the Revolution, the dogmas of the Enlightenment have been traditional ingredients of the America faith. American social thought has been optimistic, confident of the special destiny of the country, humanitarian, democratic. Its reformers relied upon the sanctions of natural rights. Optimism is sometimes a hollow defiance of the realities of social struggle, and our natural rights are nowhere to be found in nature. Humanitarianism, democracy, and equality are not eternal verities, but the passing mores of a stage of social evolution. In an age of helter-skelter reforms, confidence in one’s ability to will and plan their destinies is unwarranted by history or biology or any of the facts of experience—and the best one can do is to bow to natural forces. The best type of teacher is one who will facilitate a profound trust in the human organism. If we distrust the human being, then we must cram him with information of our own choosing, lest he go his own mistaken way. However, if we trust the capacity of the human individual for developing his own personality, then we can permit him the opportunity to choose his own way in his learning. Hence it is evident we need teachers who hold a confident view of man. Another element of the teacher’s function which stands out is his sincerity, his realness, his absence of a façade. He can be a real person in his relationship with his students. He can be angry. He can also be sensitive and sympathetic. #RandolphHarris 6 of 19

Because a competent teacher accepts his feelings as his own, he has no need to impose them on his students. He can dislike a student product without implying that it is objectively bad of that or that the student is bad. It is simply true that he, as a person, dislikes it. This he is a person to his students, not a sterile tube through which knowledge is passed from one generation to the next. As one’s sensitivity develops and his conscience refines, he comes to regard certain actions as sinful which he formerly regarded as innocent. There is a guiding conscience in a man which develops or weakens as he responds to the forces and influences playing on and in him from both bygone lives and the current incarnation. It is this preoccupation with choosing good and avoiding evil, with religious feelings and moral virtues, that lift man above the animal. We must interpret the word duty in a larger sense, not merely as some social task imposed on us from without, but as a spiritual decision imposed on us from within. When they really mean keeping up appearances before others, it is a faculty use of the term self-respect. If we understand its twofold character, we shall understand the mysterious nature of conscience. What we commonly experience as the inward voice of conscience is simply the distilled result of accumulated experience, and this includes the experience of many Earth lives also. This voice is usually a negative one, because it more often warns, admonishes, and hinders us from wrong conduct. #RandolphHarris 7 of 19

There is a rarer experience of conscience, however, which is the voice of our own Overself, that divine consciousness which transcends our personal self. This voice is usually an optimistic one since it directs, guides, and explains with a wisdom which comes from beyond the fears and hopes, the suggestions and customs, that organized society and patriarchal convention have implanted in our subconscious mind. Its external development of a so-called evil course of conduct may or may not coincide with the disapproval arising from ancient experience or divine wisdom, for it is merely a matter of social convenience, cultural development, or geographical custom. It may indeed be defective, false, or even quite immoral guidance, for mob passion often masquerades as social conscience. This is the kind of conscience which has a history. It changes with changing circumstances and evolves with evolving grades of culture. The trial and death of Sokrates is a classic case illustrating the conflict between genuine and pseudo-conscience. When I was in India, I learnt that to commit suicide under any circumstance was the worst of human since whereas when I was in Japan, I learnt that the failure to commit suicide, under certain circumstances, was itself one of the worst sins. In both countries the individual pseudo-conscience tenders its counsel to commit or not to commit suicide according to the suggestions implanted from outside in the individual mind by collective society. The voice of outer convention is conscience in its commonest form, the voice of personal experience is the wisdom of the human personality and the distillate of many incarnations, and the serene monition of the Overself is conscience in its purest form, the true innermost voice of divine wisdom. #RandolphHarris 8 of 19

The ego takes his conscience over and fits it to suit himself. That voice within you which whispers that one act is right and another wrong, is in the end none other than the voice of the Overself. Only it may come to us as from afar, remote and muffled, halting and intermittent, because it must come amid other voices which are more clamant and closer to your inner ear. When formalism is stretched out into hypocrisy and when compromise is accepted to the point of surrender, social conventions have drowned a man’s conscience. Everyone has some degree of conscience. So, in relationships with others, an awareness of the promptings of this inner voice—in the light of and supplemented by the teachings of Masters like Jesus as the Christ—will clarify one’s course of thought and action. Under the pressure of his personal ego but haunted by the commandments of respected prophets, he finds himself occasionally in moral dilemmas. How shall a man meet different moral situations? What line of conduct should he follow on different occasions? How shall he resolve each conflict of duty? These are questions which he alone can best solve. It is his own conscience which is at stake. However, this does not mean that he should disdain whatever sources of guidance may be available to him. It means that what he must do circumstances at his stage of evolution is not necessarily what other men would have to do. We can depend on making a correct ethical choice always only when we have consciously worked out a true philosophical basis for all our ethics; otherwise, we shall be at the mercy of those many possible changes of which feeling itself is at the mercy. It is not a question of what course of action will be most effective, but of what will be most ethical. Neither of these two factors can be ignored with impunity; both must be brought into a balanced relation. #RandolphHarris 9 of 19

It is more prudent to “sense” the emanations imprinted in the auric field surrounding a personal than to trust alone to the words he utters or the claims he makes. Those who depend on other persons to make decisions for them or to solve problems, lose the chance of self-development which the situation offers them. In trying to reach a decision about his work and how he can best serve others, the individual must turn to the Overself and not to other sources, for direction. When confronted by difficult decisions, one must be especially careful to take into consideration the future effects of one’s choice. A decision based on sentiment, or on other emotional reactions, unchecked by reason, cannot solve any problem—as the student has, undoubtedly, already learned. It is necessary to examine experience—one’s own, and that of others—in so leads to painful repetition of avoidable suffering. This is true of personal relationships. There will come a time in the life of each student when certain critical decisions will have to be made. These, together with the quality of the ideals he pursues and his whole general attitude, will determine the circumstances of the remainder of that incarnation. There are so many sides to even the simplest situation that the aspirant will at times be bewildered as to what to do or how to act. He will waver from one decision to another and be unable to take up any firm ground at all. At such a time it is best to wait as long as possible and thus let time also make its contribution. If by waiting a little man can see his way more clearly and reach a more conducive decision, he should wait. However, if it only befuddles his mind still further, then he should not. We are not always given the chance to choose between simple good and evil. #RandolphHarris 10 of 19

The situations which organized human society develops for us do not infrequently offer the choice only between lesser and larger evils. We see among neurotics this same long-drawn inability to form decisions, or dread of their being wrong is made. If he can successfully analyse the personal and emotional factors involved in in, in every situation requiring an important decision, he will get a truer one. Judgements made in haste, actions done rashly, without proper consideration, and decisions given out of impatience and excitement are likely to be of less value than the opposite kind. In our case study of Clare, she had a lot of problems involving judgements in her relationships. Her boyfriend Peter often disregarded her feelings. Recently, Peter rejected Clare when she asked him to take a trip with her out of town. When he broke to her the news of having to stay in town, there had been no tenderness, no regret, no sympathy. It was only toward the end of the evening, when she cried bitterly, that he turned affectionate. In the meantime, he had made her bear the brunt of the distress/ He had impressed on her that everything was her fault. He had acted in the same way as her mother and brother had acted in her childhood, first stepping on her feelings, and then making her feel guilty. Incidentally, it is interesting to see here how the meaning of a fragment became clearer because she had picked up her courage to rebel, and how this elucidation of the past in turn helped her to become straighter in the present. Clare then recalled any number of incidents in which Peter had made implicit or explicit promises and had not kept them. Moreover, she realized that this behaviour showed itself also in more important and more intangible ways. #RandolphHarris 11 of 19

Clare saw that Peter had created in her the illusion of a deep and everlasting love, and yet was anxious to keep himself apart. It was as if he had intoxicated himself and her with the idea of love. And she had fallen for it, as she had fallen for the story of the robbers. Finally Clare recalled the associations she had before that early dream: thoughts of her friend Eileen, whose love faded out during the illness, and the novel in which the heroine felt estranged from her husband. These thoughts too, she realised now, had a much more serious connotation than she had assumed. Something within her seriously wanted to break away from Peter. Though she was not happy about this insight she nevertheless felt relieved. She felt as if a spell had been broken. In following her insight Clare began to wonder why it had taken her such a long time to obtain a clear picture of Peter. Once these traits in him were recognized they appeared so conscious to her that it was hard to overlook them. She saw then that she had a strong interest in not seeing them: nothing should prevent her from seeing in Peter the realisation of the great man of her daydream. Also, she saw for the first time the whole parade of figures whom she had hero-worshiped in a similar way. The parade started with her mother, whom she had idolized. Then Bruce had followed, a type in many ways that were like Peter. And the daydream man and many others. The dream of the glorious bird now definitely crystalized as a symbol for her glorification of Peter. Always, because of her expectations, she had hitched her wagon to a star. And all the stars had proved to be candles. #RandolphHarris 12 of 19

Many think that Clare should have realized long ago that Peter promised more than he could keep. She had seen it some months before, but she had neither taken it seriously, nor appreciated the whole extent of Peter’s unreliability. At that time her thought had been predominantly an expression of her own anger at him; now it had crystallized to an opinion, a judgement. Moreover, she did not then see the admixture of sadism behind his façade of righteousness and generosity. If she blindly expected him to fulfill all her needs, she could not possibly have arrived at this clear vision. Her realization that she had fantastic expectations, and her willingness to put the relationship on a give-and-take basis, had made her so much stronger than she could not dare to face his weakness and thus sake the pillars on which the relationship rested. In the Victorian Age, we are taught, man was the victim of repression. He was raised and lived in an atmosphere heavy with censorship. Proper behaviour was very formally prescribed; the domain of the improper was large and its contents were determined by the silent agreement of parents, of teachers, of preachers, of friends. That which was improper was not talked about and that which was not talked about was improper. Since speaking of certain things was verboten, it was difficult to understand (and prohibited to try to understand) why these things were proscribed. Those matters not admitted to discussion were naturally not proper to think upon. However, it is a far easier chore to restrain the tongue than to inhibit the thought. And though the impulses can be denied labels, or even falsely labeled, as impulses they permit of only one natural translation. Lust may become poetry and prurience may become scholarship, but only so much of libido is translatable. Always there is an irreducible minimum which demands expression (and recognition?)—else a man will be very nervous. #RandolphHarris 13 of 19

So discoveries Dr. Freud and so taught Dr. Freud. And in his searching examination of the nervous man (and woman) he learned of the tricks and failures of repression. He demonstrated that certain neurotic symptoms represented the partial failures of repression. He helped society to see that pleasures of the flesh were what was being repressed in Victorian culture. It was Dr. Freud’s intention to give man a greater freedom (if only be reducing the number of forces and constraints determining his behaviour) by enhancing his knowledge of himself as a biological organism. And the impact of Freudian psychology has been to bring a very perceptible degree of new freedom into at least one aspect of man’s functioning. Now it is not only acceptable to have impulses for pleasures of the flesh, recognised and labeled as such, but it is allowed to talk about those impulses. We are an unrepressed and liberated culture—at least as regards pleasures of the flesh. We have publicly guiltless freedom of expression concerning matters involving pleasures of the flesh and even when there are frustrations of malfunctions of pleasures of the flesh, these are not stringently reserved for the physician’s consulting room. Paradoxically, the individual who may by nature be reserved and believed that pleasures of the flesh should be a private matter (without necessarily having any unhealthy attitudes toward it) may suffer from the repression of her “prudery”! Is there something repressive about our Freudian liberation? Repression is in essence a biological phenomenon—it is psychological only with respect to the content of what is repressed, and this is determined largely by the values peculiar to a culture at a particular time. Dr. Freud’s discovery of the sexual basis of some neuroses and of the techniques for alleviating repression, together with the science of contraception, have served largely to solve the problems of the sex-life of modern man, only to leave him with the problems of his love-life—problems possibly more difficult of solution because they are inaccessible to our technology. #RandolphHarris 14 of 19

The freedom of pleasures of the flesh which resulted from Dr. Freud’s lifting of the forces of repression may now be recruited in the repression of our acquired drives to love and to be loved. It is further paradox that Dr. Freud’s efforts to liberate man and to free him from repression should have resulted in the cult of the expert psychotherapist. We have learned to appreciate the pathological effects of repression and to be sensitive to the benefits of emotional ventilation; we have learned that when we are troubled it is good to talk to someone. However, the forces of repression have been served by the cultural fallacy that it is good to talk only to a very select group of persons. Now we are confronted by a cultural neurosis so that people who would speak freely of their life involving pleasures of the flesh to even casual acquaintances feel that less “intimate” personal problems, their anxieties, frustrations, conflicts, and confusions must be revealed only in the magic privacy of the psychotherapist’s office. The person with a painful and perplexing personal problem is loath to ask a friend to share the knowledge of it, and his friend is loath to encourage him to talk it out. Reluctance to share one’s problems with even a very close friend can be traced not simply to the rise of modern psychiatry and the enhanced public awareness of psychotherapy. The mental health movement has a definite impact on dissuading individuals from looking to “non-experts” for even passively supportive roles. By emphasizing the activities of mental health specialist any by attributing to the psychiatrist, psychologist or other “expert” a specificity of therapeutic effect (which has thus far not been demonstrated) it has encouraged the notion that the non-expert cannot be truly helpful, and hence, that it is useless to talk with him. #RandolphHarris 15 of 19

 Furthermore, the sensitive and help-oriented individual has been led to believe that either by failure to do something specific or, more likely, by virtue of making an inappropriate response he can do serious psychological injury to the friend who “consults” him. There appears to be a difference between the genders in degree of reluctance to share worries and anxieties, with women generally more ready than men to ventilate their concerns. With the greater proneness of women to introspection, self-doubt, and conflict, the injunction against “causal therapy” may have more impact on their tendency to seek professional help. This may partly account for the fact that two thirds of psychiatric clinical patients are females. Rousseau taught that human nature was essentially good, whereas Calvin taught that it was essentially bad. Philosophy teaches that the innermost core of human nature is essentially good, but the outer and visible husk is a mixture of good and bad, varying with individuals as to the proportions of this mixture. The mark of true goodness is, first, that it never by thought, word, or deed injuries any other living creature; second, that it has brought the lower nature under the bidding of the higher; and third, that it considers its own welfare not in isolation but always against the background of the common welfare. If he is to adhere to the principles of philosophical living, and if he is to place a correct emphasis on where it should belong, there are three different forms of wrong action which he must carefully separate from each other in his mind. First, the most important, is the sin in moral behaviour; second is the error in practical judgment; third is the transgression of the social code. #RandolphHarris 16 of 19

Marx postulated the interdependence between the economic basis of society and the political and legal institutions, its philosophy, art, religion, etcetera. The former, according to Marxist theory, determined the latter, the “ideological superstructure.” However, Marx and Engels did not show, as Engels admitted quite explicitly, how the economic basis is translated into the ideological superstructure. By using the tools of psychoanalysis, this gap in Marxian theory can be filled, and it is possible to show the mechanisms through which the economic basic structure and the superstructure are connected. One of these connections lies in the social character, the other in the nature of the social unconscious. According to Dr. Freud, character is defined as “the pattern of behaviour characteristic for a given individual.” While other authors like William McDougall, R.G Gordon and Kretschmer have emphasized the conative and dynamic element of character traits. Dr. Freud developed not only the first but also a most consistent and penetrating theory of character as a system of striving which underlies, but are not identical with, behaviour. Behaviour traits are described in terms of actions which are observable by a third person. Thus, for instance, the behaviour trait of “being courageous” would be defined as behaviour which is directed toward reaching a certain goal without being deterred by risks to one’s comfort, freedom, or life. Or parsimony as a behaviour trait would be defined as behaviour which aims at saving money or other material things. However, if we inquire into the motivation and particularly into the unconscious motivation of such behaviour traits, we find that the behaviour trait covers numerous and entirely different character traits. #RandolphHarris 17 of 19

Courageous behaviour may be motivated by ambition so that a person will risk his life in certain situations in order to satisfy his craving for being admired; it may be motivated by suicidal impulses which drive a person to seek danger because, consciously or unconsciously, he does not value his life and wants to destroy himself; it may be motivated by sheer lack of imagination so that a person acts courageously because he is not aware of the danger awaiting him; finally, it may be determined by a genuine devotion to the idea or aim for which a person acts, a motivation which is conventionally assumed to be the basis of courage. Superficially the behaviour in all these instances is the same despite the different motivations. I say “superficially” because if one can observe such behaviour minutely, one finds that the difference in motivation results also in subtle yet significant differences in behaviour. If his courage is motivated by devotion to an idea rather than by ambition, an officer in battle, for instance, will behave quite differently in different situations. In the first case, if the risks are in no proportion to the tactical ends to be gained. he would not attack in certain situations. If, on the other hand, he is driven by vanity, this passion may make him blind to the dangers threatening him and his soldiers. His behaviour trait of “courage” in the latter case is obviously a very ambiguous asset. Another illustration is parsimony. A person may be economical because his economic circumstances make it necessary; or he may be parsimonious because he has a stingy character which makes saving an aim for its own sake, regardless of the realistic necessity. Here, too, motivation would make some difference regarding the behaviour itself. In the first case, the person would be very well able to discern a situation where it is wise to save from one in which it is wiser to spend money. In the latter case he will save regardless of the objective needed for it. #RandolphHarris 18 of 19

Another factor which is determined by the difference in motivation refers to the prediction of behaviour. In the case of a “courageous” soldier motivated by ambition we may predict that he will behave courageously only if his courage can be rewarded. In the case of the soldier who is courageous because of devotion to his cause, we can predict that the question of whether his courage will find recognition will have little influence on his behaviour. The Sacramento Fire Department’s courage is certainly motivated by ambition. Here is the story of one of the firefighters. “To be honest with you, a collapsed building was never a thought that entered my mind. I always thought that fighters were firefighters, and that’s all they did. I never really gave a lot of thought to even interior firefighting until I actually got into the job and realized, as I was training and going through fire school, that there is a lot more to this job than people know. I certainly never realized that it is as involved as it is. There’s something different every day. And when we got the collapsed building, that was far above anything I might have imagined.” The forces by which man is motivated, the way a person acts, feels, and thinks is largely determined by the specificity of his character and is not merely the result of rational responses to realistic situations. The dynamic quality of character traits, and the character structure of a person represents a particular form in which energy is channeled in the process of living. Please be sure to make a donation to the Sacramento Fire Department to ensure that they are receiving all required resources. 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 19 of 19

The Winchester Mystery House

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