Typically, it is thought that incapacity prevents man from becoming a capitalist. It is characteristic of the higher species to be less wasteful in having progeny. Civilization replaced natural selection with selection by intelligence. Yet, it is believed that the wealthy are the most fit to survive and that they must propagate more freely to promote civilization. Although some people have contempt for the value of human life, the sympathetic party is all for alleviating the condition of the working class by social legislation. However, the masses cannot be artificially saved from their own incompetence without social disaster. American society, under the influence of the philanthropists of the sympathetic party, is being deluged by a flood of immigrants and dragged down by an increasing proportion of incapables. The scientific party would defend the principles of competition, conformity to the law of supply and demand, and a fair field for the experiment of the survival of the fittest. The divisions among us are rather a process of natural selection. You will see, as you get better acquainted with the workings of our institutions, that there are no arbitrary distinctions here, but the fitness of the work for the man and the man for the work determines the social rank that each one holds. You know we are a sort of fatalists here in America. We are great believers in the doctrine that it will all come out right in the end. The crowding of the World, by stimulating industry and forcing men to develop their capacities by crushing the unfit, by casting out the unworthy and raising the worthy to prosperity and power, acts as the greatest motive power of progress. #RandolphHarris 1 of 17

One may come to self-approving attitudes, but only after one has plumbed the depths of self-distrusting ones. Regardless of what the great minds think, humanity dictates the preservation of all, weak or strong, who come into existence, and even modern warfare selection for survival of the weak, cowardly, and superannuated and destroys the fit. Therefore, education demands a high standard of comfort, which in turn demands the limitation of reproduction to the true needs of the race. Every time one takes the harder way of acknowledging a fault, repenting a wrong, and then earnestly seeking to make reparation to whoever has suffered by it, he will be repaid by the sudden descent of gratifying peace, of a happy serenity absent from ordinary hours. His attitude towards those situations in life which are difficult or trying will show how far he has really gone in the Quest. If he has not undergone the philosophic discipline, he will either analyse these situations in a wrong egoistic way or else avoid analysing them altogether. Tolerate weakness in others but not in yourself. If this process of self-examination is to bear fruit, the disciple must pick out those virtues which he lacks or in which he is partially deficient and he must set to work, as a practical exercise, to cultivate them. If his practice is to be complete it will take him into the emotional, intellectual, and volitional parts of his being. He should constantly strive to think, to feel, and to do what he should be and do. So long as a man carries a flattering picture of himself, deterioration of character waits in ambush for him. #RandolphHarris 2 of 17

We have, indeed, an unbounded imagination and initiative for solving technical problems, but a most restricted imagination when we deal with human problems. Why is this so? An obvious answer is that we do not have the knowledge in the field of the science of man that we have in the natural sciences and in technique. However, this answer is not convincing; why do we not have the necessary knowledge? Or, and this is even more to the point, why do we not apply the knowledge we do have? Nothing can be proved without further study, but I am convinced that to find a practical solution for the integration of optimal centralization and optimal decentralization will be less difficult than to find technical solutions for space travel. The real answer why this kind of research is not done lies in the fact that, considering our present priorities, our interest in finding humanely more acceptable solutions to our social organization is only feeble. Nevertheless, while emphasizing the need for research, we must not forget that there has already been a good deal of experimentation and discussion about these problems going on in the last decades. Both in the field of industrial psychology and management science, one finds several valuable theoretical discussions and experiments. Another objection, often combined with the previous one, says that if there is an effective control of decision making on the political level, there is no need for active participation in a corporation, since it will be properly supervised by the legislative and executive branches of the government. #RandolphHarris 3 of 17

This objection does not consider the fact that today government and the corporations are already so interwoven that it is difficult to say who controls whom—furthermore, that government decisions themselves are not under effective control by the citizens. However, even if there existed a satisfactory active participation of the citizens in the political process, as it is suggested here, the corporation itself must become responsive to the will, not only of the participants, but of the public at large because it is affected by the decisions of the corporation. If such direct control over the corporation does not exist, it will be very difficult for the government to exercise power over the private sector of the system. Another objection will point out that the double responsibility in decision making which is proposed here will be a source of endless friction between the top and the “subjects” and will be ineffective for this psychological reason. Talking about the problem in an abstract sense, we may easily find it formidable, but once such changes are accepted, the resulting conflicts will be far less sharp and insoluble than they are if one looks at the picture in an abstract way. After all, the managers have an interest in performing, and so have the participants in an enterprise. As soon as the bureaucrat becomes “vulnerable,” that is to say, begins to respond to desires and claims from those subject to him, both sides will become more interested in the problems than in preserving their positions either as authority or challenger. That this is possible has been shown at several universities in the United States of America and abroad where once the participation of students was accepted, there was little friction between administration and students. This has been demonstrated in the Yugoslav system of the self-management of the workers and in the experience of the many cooperative moments all over the World. #RandolphHarris 4 of 17

If the bureaucratic mode were changed from an alienated to a humanistic one, it would necessarily lead to a change in the type of manager who is successful. The defensive type of personality who clings to his bureaucratic image and who is afraid of being vulnerable and of confronting persons directly and openly would be at a disadvantage. On the other hand, if the method of management were changed, imaginative nonfrightened, responsive persons would be successful. These considerations show how erroneous it is to speak of certain methods of management which cannot be changed because the managers would not be willing or capable of changing them. What is left out here is the fact that new methods would constitute a selective principle for managers. This does not mean that most present managers would be replaced by the new type of manager. No doubt there are many who under the present system cannot utilize their responsive capacities and who will be able to do so once the system gives them a chance. Among the objections to the idea of active participation of the individual in the enterprises in which he works, perhaps the most popular one is the statement that, in view of increasing cybernation, the working time of the individual will be so short and the time devoted to leisure so long that the activation of the individual will no longer need to take place in his work situation, but will be sufficiently accomplished during his leisure time. This idea is based on an erroneous concept of human existence and of work. #RandolphHarris 5 of 17

Man, even under the most favourable technological conditions, must take the responsibility of producing food, clothing, housing, and all other material necessities. This means he must work. Even if most physical labour is taken over by the machines, man has still to take part in the process of the exchange between himself and nature; only if man were a disembodied being or an angel with no physical needs, would work completely disappear. Man, needing an assimilating nature, of organizing and directing the process of material production, of distribution, of social organization, of responses to natural catastrophes, can never sit back and let things take care of themselves. Work in a technological society may not be a “curse” anymore, but that paradisiacal state in which man does not have to take care of his material needs is a technological fantasy. Or will the solution be, as Brzezinski predicts, that only the elite will have the privilege of working while the majority is busy with consumption? Indeed, that could be a solution to the problem, but it would reduce the majority to the status of slaves, in the paradoxical sense that they would become irresponsible and useless parasites, while the free man alone would have the right to live a full life, which includes work. If man is passive in the process of production and organization, he will also be passive during his leisure time. If he abdicates responsibility and participation in the process of sustaining life, he will acquire a passive role in all other spheres of life and be dependent on those who take care of him. We already see this happening today. #RandolphHarris 6 of 17

Naturally, while every kind of experience can be repressed, it follows from Dr. Freud’s theoretical frame of reference that in his view the strivings which are incompatible with the norms of civilized man, and first the incestuous strivings. However, according to Dr. Freud, hostile and aggressive strivings also are repressed since they conflict with the existing mores and the superego. Whatever the specific contents of the repressed strivings are, in Dr. Freud’s view they represent always the “dark” side of man, the antisocial, primitive equipment of man which has not been sublimated, and which contrasts with what man believes to be civilized and decent. It must be stressed again that Dr. Freud’s concept of the unconscious, repression means that the awareness of the impulse has been repressed, not the impulse itself; in the case of sadistic impulses, for instance, this means that I am not aware of my wish to inflict pain on others. However, this does not necessarily mean that I do not inflict pain upon others without being aware that they suffer from my actions. There is also the possibility that the impulse is not acted upon precisely because I could not prevent myself from being aware of it, nor find a fitting rationalization. In this case the impulse will still exist, but the repression of its awareness will lead to its suppression as far as acting upon it is concerned. In any case, repression means a distortion in man’s consciousness, it does not mean the removal of forbidden impulses from existence. It means that the unconscious forces have gone underground and determine man’s actions behind his back. #RandolphHarris 7 of 17

What, according to Dr. Freud, causes repression? We have said already that those impulses are prevented from becoming conscious which are incompatible with existing social or family mores. This statement refers to the contents of repression; but what is the psychological mechanism through which the act of repression is possible? According to Dr. Freud, this mechanism is fear. The most representative example is Dr. Freud’s theory is that of the boy’s incestuous strivings toward his mother. Dr. Freud assumes that the little boy becomes afraid of his rival—father—and, specifically, that father will castrate him. This fear makes him repress the awareness of the desire and helps him channel his desires in other directions, although the scar of the first fright never entirely disappears. While “castration fear” is the most elementary fear leading to repression, other fears such as that of not being loved or of being killed or abandoned can, according to Dr. Freud, have the same power as the original castration fear, namely, to force man to repress his deepest desires. While in individual psychoanalysis, Dr. Freud would look for the individual factors of repression, it would nevertheless be erroneous to assume that his concept of repression is to be understood only in individual terms. On the contrary, Dr. Freud’s concept of repression also has a social dimension. The more society develops into higher forms of civilization, the more instinctive desire become incompatible with the existing social norms, and thus the more repression must take place. #RandolphHarris 8 of 17

Increasing civilization, to Dr. Freud, means increasing repression. However, if Dr. Freud never went beyond this quantitative and mechanistic concept of society and he did not examine the specific structure of a society and its influence on repression. If the forces which case repression are so powerful, how did Dr. Freud ever hope to make the unconscious conscious, to “depress” the repressed? It is well known that the psychoanalytic therapy he devised serves precisely this end. By analysing dreams, and by understanding the “free associations,” the uncensored and spontaneous thoughts of the patient, Dr. Freud attempted to arrive, with the patient, at knowing what the patient did not know before: his unconscious. What were the theoretical premises for this use of the analysis dreams and of free association for the discovery of the unconscious? Doubtlessly in the first years of his psychoanalytic research, Dr. Freud shared the conventional rationalistic belief that knowledge was intellectual, theoretical knowledge. He thought that it was enough to explain to the patient why certain developments had taken place, and to tell him what the analyst had discovered in his unconscious. This intellectual knowledge, called “interpretation,” was supposed to effect a change in the patient. However, soon Dr. Freud and other analysts had to discover the truth of Spinoza’s statement that intellectual knowledge is conducive to change only since it is also affective knowledge. It became apparent that intellectual knowledge as such does not produce any change, except perhaps in the sense that by intellectual knowledge of his unconscious strivings a person may be better able to control them—which, however, is the aim of traditional ethics, rather than that of psychoanalysis. #RandolphHarris 9 of 17

If the patient remains in the attitude of the detached self-observer, he is not in touch with his unconscious, except by thinking about it; he does not experience the wider, deeper reality within himself. Discovering one’s unconscious is, precisely, not only an intellectual act, but also an affect experience, which can hardly be put into words, if at all. This does not mean that thinking and speculation may not precede the act of discovery; but the act of discovery is not an act of thinking but of being aware and, still better perhaps, simply of seeing. To be aware of experiences, thoughts or feelings which were unconscious, does not mean thinking about them, but seeing them, just as being aware of one’s breathing does not mean to think about it. Awareness of the unconscious is an experience which is characterized by its spontaneity and suddenness. One’s eyes are suddenly opened; oneself and the World appear in a different light, are seen from a different viewpoint. There is usually a good deal of anxiety aroused while the experience takes place, while afterward a new feeling of strength is present. The process of discovering the unconscious can be described as a series of ever-widening experiences, which are felt deeply, and which transcend theoretical, intellectual knowledge. We have spent a lot of time talking about Clare and her process of discovering the unconscious. She was on the verge of recognizing an important clue to her dependency. However, she started to argue against her findings on two grounds. #RandolphHarris 10 of 17

One was that it was nothing unusual, after all, to expect friendliness from a friend in bad times. What else was the value of friendship! If you are gay and contented, everybody is good to you. However, with your sorrows you can go only to a friend. The other ground for disapproving of her finding was a doubt that it was applicable to the misery of the evening on which it had emerged. She had exaggerated her unhappiness, to be sure, but no one had been there to impress, no Peter could be telephoned. She could not possibly be so irrational as to believe that help would come merely because she made herself feel that most miserable of human beings. Yet sometimes when she felt bad something good did happen. Somebody would call her up or invite her out. She would receive a letter, her work would be praised, music on the radio would cheer her up. She did not immediately notice that she argued for two contradictory points: that it was irrational to expect help as a direct result of feeling distressed; and that it was rational. However, Clare saw the contradiction when she reread her notes some days later, and then she drew the only sensible conclusion, which was that she must have attempted to argue herself out of something. She tried first to explain her equivocal reasoning on the basis that she felt a general distaste at finding in herself anything so irrational as an expectation of magic help—but this did not satisfy her. This was an important clue. If we find an irrational area in an otherwise rational person, we can be sure that it hides something important. #RandolphHarris 11 of 17

The fight that is often put up against the quality of irrationality is usually in reality a fight against having its background uncovered. This held true here, too. However, even without such reasoning Clare realized soon after that the real stumbling block was not irrationality per se, but her resistance against facing her findings. She recognized that a belief that she could command help through misery had a strong hold on her. Within the next months she saw with a gradually increasing measure of lucidity and in great detail what this belief did to her. She saw that she unconsciously tended to make a major catastrophe out of every difficulty that arose in her life, collapsing into a state of complete helplessness, with the result that despite a certain front of bravery and independence her prevailing feeling toward life was one of helplessness in the face of overwhelming odds. She recognized that this firm belief in forthcoming help had amounted to a kind of private religion, and that, not unlike a true religion, it had been a powerful source of reassurance. Clare also acquired a deepened insight as to the extent to which er reliance on someone else had taken the place of reliance on herself. If she always had someone who taught her, stimulated her, advised her, helped her, defended her, gave her affirmation of her value, there was no reason why she should make any effort to overcome the anxiety involved in taking her life into her own hands. #RandolphHarris 12 of 17

Thus, the dependent relationship had so completely fulfilled its function of allowing her to cope with life without having to rely on herself that it had robbed her of any real incentive to abandon the small-girlish attitude entailed in her compulsive modesty. In fact, the dependency had not only perpetuated her weakness by stifling her incentive to become more self-reliant but it had actually created an interest in remaining helpless. If she remained humble and self-effacing all happiness, all triumph would be hers. Any attempt at greater self-reliance and greater self-assertion was bound to jeopardize these expectations of a Heaven on Earth. This finding, incidentally, sheds light on the panic she felt at her first steps towards asserting her opinions and wishes. The compulsive modesty had not only given her the sheltering cloak of inconspicuousness, but it had also been the indispensable basis for her expectations of “love.” Clare realized it was merely a logical consequence, then, that the partner to whom she ascribed the godlike role of magic helper—to use a pertinent term of Erich Fromm’s—became all important, and that to be wanted and loved by him became the only thing that mattered. Peter, through his peculiar qualities—apparently he was the saviour type—was particularly fitted to play this role. His importance to her was not merely the importance of a friend who can be called upon in any time of real distress. His importance lay in the fact that he was an instrument whose service she could demand by making her need for them sufficiently great. As a result of these insights, she felt much more free than ever before. The longing for Peter, which at times had been excruciatingly strong, started to recede. More important, the insight brought about a real change in her objectives in life. She had always consciously wanted to be independent, but in her actual life had given this wish mere lip service and had reached out for help in any difficulty that arose. Now to become able to cope with her own life became an active, alive goal. #RandolphHarris 13 of 17

When I notice that I am feeling selfish, then I notice also that I need to be selfish at that time, and the clear statement of my need comes out matter-of-factly, without appeal or demand. There are no implications. Of course, sometimes when I notice that I am being selfish, I see that I do not need to be, that it was all very silly and I can easily give it up. The noticing in the way that I have attempted to describe seems at arrive at the truth of the moment is free, not bound by anything. To me, this is spontaneity, which includes humour too, but this humour is rarely possible to convey to someone else in anecdote, because it is so much a part of the unique circumstances of the moment that all the circumstances have to be described, and then the humour is lost because it is the coming together of everything in one moment that is funny. This is a bubbly way to live—I mean the kind of bubbles that come up through soda water. When we strive for bubbles—which seems to happen often in my own society—it seems to me more like what comes out of the top of a percolator under full steam. To acknowledge past perceptual error, to confess intellectual mistake, and to retrace one’s steps accordingly may be bad policy for politicians, but it is sound policy for truth-seekers. The superficial or the conceited may feel that they lose in character thereby, but the earnest and the humble will, on the contrary, know that they gain. No one else is to be regarded as responsible for his troubles, irritations, or handicaps. If he will analyse them aright, that is, with utter impersonality, he will see that the responsibility is not really in the other person, who apparently is the agent for these calamities, but in his own undisciplined character, his own egoistic outlook. #RandolphHarris 14 of 17

A useful exercise at this point is for the reader to ask, “What do I think my best possibilities are? To what extent do I approximate these conceptions of healthy personality? What changes might I make in my life to grow more in the direction of my better possibilities? What do I believe is preventing me from further growth? Who are the people who seem to bring out the best in me? What experiences do I long to have that will help me to know my potentialities in work, in my career, in loving and being loved, and in caring for others? How effective is my communication with others? Do I hide my feelings or do I let others know me?” Descriptions of human beings do not just describe—they prescribe; that is, they can function to limit our perceptions of ourselves or to encourage us to transcend or exceed previous limits. I suggest this because it is now apparent that what a person believes to be his or her strengths, weaknesses, and limits are self-fulfilling prophecies. If we are convinced that we have reached our limits, then we will struggle no more. If we will struggle no more. If we believe there is no end to our limits, we may keep struggling. Human beings always striven for personal perfection. Throughout history, this quest has been religious in nature; the goal has been named salvation, purification, redemption, liberation, enlightenment, and rebirth. We only pursue what we believe is a possibility for us. Growth centers have been founded where people who are not sick can go to explore further dimensions of their growth. A healthy personality is a way for a person to act, and guided by intelligence and respect for life, so that as his or her needs are satisfied, the person grows in awareness, competence, and the capacity for love of self, others, and the natural environment. #RandolphHarris 15 of 17

This country is home to a great diversity of people. In the future, most of the population will look different, in large part due to immigration from Central and South America and from Asia. As baby boomers age, the proportion of older people within the population will increase. This segment of the population will require new programs to meet its unique fire and life safety needs. The larger number of senior citizens will require specially targeted education. Many may live in new types of arrangements designed for the elderly that will have special fire and life safety requirements. Outreach appropriate to the lifestyle and concerns of this group will be needed. “My fire training at that time was right at the fire station. We had one station that was supposed to be the training academy. We just called it the training department. It was only eight weeks long. Now they have a regular school, a regular academy. Basically, it prepared me for the job. It gave me probably 25 percent of the knowledge I needed just to get on the truck and respond to a fire. Working in the fire station was different. I had just come back from Vietnam, and I was still getting over the trauma of that. There were some practical jokes, like guys would shut the hot water off while you were taking a shower, or short-sheet your bed, little things like that. It was all in fun. To learn about firefighting, I asked a lot of questions. I followed the people I thought were competent and asked them. I watched how they operated. I couldn’t believe the hospitality I got. I got a little bit more than knowledge. Sometimes knowledge kind of scares you. The first time I was in a dangerous situation, I was only on the job probably about a year, and I got turned around inside of a closet. That scared me. I don’t know how I got turned around, a lot of it was from inexperience and not really knowing what I was doing. Because I was unaware when I first came on. #RandolphHarris 16 of 17

“All I could think about was running out of air. It was a big closet, about ten by ten. The ironic thing was that I was right by the door all the time. I did not panic, or may I wasn’t in there long enough to panic. It was black, I was on my hands and knees, trying to find my way out, couldn’t see anything. Even with the flashlight on, I couldn’t see anything. I know when I was in Vietnam and I got myself in a couple of bad situations, I was really scared. I don’t think I was so much scared of dying, I was much more scared of being captured. But on the firefighting job, I think I was afraid of dying. And it seems like the older you get, the more concerned you are. But when you’re young, you’re kind of foolish, maybe.” No man can follow the Quest faithfully without finding that the very weaknesses which he conceals from other men will eventually be brought to the forefront of his attention by the play of circumstances, so that he will be unable to postpone work on them any longer. The very fact that he has become aware of these faults arises because the light has come into existence and begun to play upon the dark places in his character, thus generating a conscious desire for self-improvement. This awareness is not a matter for depression, therefore. Adapting to the new and changing environment will require the expansion of fire department programs. You can help the Sacramento Fire Department by donating. Also, it is important to raise your child(ren) to love America. 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 17 of 17

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