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Why this Symptom? Why Now?
After World War I, psychosomatic practitioners tended to be critical of more mainstream medicine, finding fault with that they perceived as an overly reductionist attitude among fellow physicians, one that failed to treat patients as whole beings, body and soul. Psychosomatic doctors rejected narrowly natural-scientific ideas about illness and disability and sought, along side science, to engage in questions of meaning. They placed patients’ biographies and social environment at the center of their treatment and philosophy. Neurologist Viktor von Weizsacher’s teacher and mentor Ludolf von Krehl believed that healing required knowing a patient’s “entire nature.” Dr. Von Krehl declared himself to be no “mystic,” and “also no occultists or such. But what is spirit is spirit,” he said, “and a human being is a totality, spirit, and body.” Dr. Von Weizsacher was much influenced by these ideas, believing that on had to contemplate seriously not just the appearance of disease or organ dysfunction but also its symbolic aspects. He listened to the stories his patients told for clues about the meanings of their troubles. From their life stories, he wrote “pathosophies”—narratives that analyzed aspects of his patients’ lives to unlock hidden significance about their ailments. Rather than asking his patients “What seems to be the trouble?” Dr. Von Weizacker asked, in a way a psychoanalyst might, “Why this symptom? Why now?” It was believed that if medicine had failed patients, the reason was because they were treating their bodies like failing machines while neglecting their souls. #RandolphHarris 1 of 20
Medicine’s psychosomatic transformation toward a more holistic approach to treatment that would take people’s inner lives and life experiences into account was deemed to be more beneficial. This would help to restore trust. Why trust had to be restored—the recent history of forced sterilizations and “mercy killings” of those with disabilities. Through experimentation and observation, German doctors believed that a damaged soul could make the body ill. Patients were also asked how they perceived their bodily sensations. Many patients were spiritually disoriented. They saw “no way out,” felt terribly lonely, thought of suicide, and had “no one in whom they could confide.” One patient described his wife as herzkrank—heartsick—after losing their daughter. Another woman described how her daughter had been raped eight times, had been sick ever since, and no longer wanted to ea. For most doctors in 1949, unless there was an “organic basis” for illness, that illness did not exist. When patients complained of pain for which no manifestly physical cause could be located, doctors sought other explanations. Not unlike the problem of chronic pain in our own day, these explanations could cast a shadow on the sufferer’s moral constitution, suggest a family taint, or hint at a lack of personal integrity. Perhaps the patient was a malingerer, angling for a disability check, or lacked the fortitude or individual strength of character to overcome hard times. Perhaps the patient was too sensitive or weak-willed, or there had already been something wrong with him or her. #RandolphHarris 2 of 20
Doctor’s who practiced psychosomatic medicine believed that these were not phantom ailments: they were manifestly physical maladies with origins in the soul. Individual stories of distress of mass fate; nights under falling bombs, flight and hunger, fallen fathers, fallen sons, assaults and rape. Psychosomatic illness had become the epidemic of war time. They also revealed the history of German suffering. People whose limps suddenly refused to move, or who had stomach ailments, or whose children’s kidneys were failing—these were the products not so much of individual experience but of the nation’s collective fate. They were reactions to the extraordinary burdens that had been the yield of the events of the wars. However, prominent doctors argued that suffering and ill people should not be coddled, but learn to tolerate pain with equanimity. During the war, the remedy prescribed for terrible experiences was not talk, but hard and uncomplaining work. Hard work, that is, and silence. A psychological study conducted in 1944 with people who related their symptoms of illness to experiences in the wartime air raids cautioned that talking about feelings could lead to depression. A culture of silence, in other words, was not only a generalized social imperative born of taboos surrounding Nazism and the war, it was an authoritative medical recommendation because an unseen World of pain and illness, previously confined to the privacy of the home and family, had become increasingly revealed. Every house in Germany was a hospital. #RandolphHarris 3 of 20
Dr. Freud considered character as the relatively stable manifestation of various kinds of libidinous strivings, that is, of psychic energy directed to certain goals and stemming from certain sources. In his concepts of the oral, anal, and genital characters, Dr. Freud presented a new model of human character which explained behaviour as the outcome of distinct passionate strivings; Dr. Freud assumed that the direction and intensity of these strivings was the result of early childhood experiences in relation to the “erogenous zones” (mouth, anus, genitals), and aside from constitutional elements the behaviour of parents was mainly responsible for the libido development. The concept of social character refers to the matrix of the character structure common to a group. It assumes that the fundamental factor in the formation of the social character is the practice of life as it is constituted by the mode of production and the resulting social stratification. The social character is that particular structure of psychic energy which is molded by any given society so as to be useful for the functioning of that particular society. The average person must want to do what one has to do in order to function in a way that permits society to use one’s energies for its purposes. Humans’ energy appears in the social process only partly as simple physical energy (labourers tilling the soil or building roads) and partly in specific forms of psychic energy. A member of a primitive people, living from assaulting and robbing other tribes, must have the character of a warrior, with a passion for war, killing, and robbing. The members of a peaceful, agricultural tribe must have an inclination for cooperation as against violence #RandolphHarris 4 of 20
Only if its members have a striving for submission to authority, and respect and admiration for those who are their superiors, does feudal society function well. Capitalism functions only with men who are eager to work, who are disciplined and punctual, whose main interest is monetary gain, and whose main principle in life is profit as a result of production and exchange. In the nineteenth century capitalism needed men who liked to save; in the first quarter of the twenty-first century, it needs men and women who are passionately interested in spending and consuming. The social character is the form in which human energy is molded for its use as a productive force in the social process. The social character is reinforced by all the instruments of influence available to a society—its educational system, its religion, its literature, its songs, its jokes, its customs, and most of all, its parents’ methods of bringing up their children. This last is so important because the character structure of individuals is formed to a considerable extent in the first five or six years of their lives. However, the influence of the parents is not essentially an individual or accidental one, as classic psychoanalysts believe. The parents are primarily the agents of society, both through their own characters and through their educational methods; they differ from each other only to a small degree, and these differences usually do not diminish their influence in creating the socially desirable matrix of the social character. #RandolphHarris 5 of 20
A condition for the formulation of the concept of the social character as being molded by the practice of life in any given society was a revision of Dr. Freud’s libido theory, which is the basis for his concept of character. The libido theory is rooted in the mechanistic concept of humans as machines, with the libido (aside from the drive for self-preservation) as the energy source, governed by the “pleasure principle,” the reduction of increased libidinal tension to its normal level. In contrast to this concept, various strivings of man, who is primarily a social being, develop as a result of one’s need for “assimilation” (of things) and “socialization” (with people), and that the forms of assimilation and socialization that constitute their main passions depend on the social structure in which one exists. Humans in this concept are seen as characterized by their passionate strivings toward objects—men, women, and nature—and their need of relating themselves to the World. The concept of the social character answers important questions which were not dealt with adequately in Marxist theory. If their reason tells them that their allegiance to it is harmful to them, why is it that a society succeeds in gaining the allegiance of most of its members, even when they suffer under the system? Why has their real interest as human beings not outweighed their functions interests produced by all kinds of ideological influences and social engineering? Why has consciousness of their class situation and of the advantage of socialism not been as effective as Mr. Marx believed it would be. Because of the phenomenon of the social character. #RandolphHarris 6 of 20
Once a society has succeeded in molding the character structure of the average person in such a way that one likes to do that which one has to do, one is satisfied with the very condition that society imposes upon one. As one of Ibsen’s characters once said, “He can do anything he wants to do because he wants only what he can do.” Needless to say, a social character which is, for instance, satisfied with submission is a crippled character. However, crippled or not, it serves the purpose of a society requiring submissive men and women for its proper function. The concept of social character also serves to explain the link between the material basis of a society and the “ideological superstructure.” Mr. Marx has often been interpreted as imply that the ideological superstructure was nothing but the reflection of the economic basis. This interpretation is not correct; but the fact is that in Mr. Marx’s theory the nature of the relation between basis and superstructure was not sufficiently explained. A dynamic psychological theory can show that society produces the social character, and that the social character tends to produce and to hold onto ideas and ideologies which fit it and are nourished by it. However, it is not only the economic basis which creates a certain social character which, in turn, creates certain ideas. The ideas, once created, also influence the social character and, indirectly, the socioeconomic structure. The social character is the intermediary between the socioeconomic structure and the ideas and ideals prevalent in a society. It is the intermediary in both directions, from the economic basis to the ideas and from the ideas to the economic basis. #RandolphHarris 7 of 20
The concept of social character can explain how human energy, like any other raw material, is used by a society for the needs and purposes of that society. Humans, in fact, are one of the most pliable natural forces; they can be made to serve almost any purpose; they can be made to hate or to cooperate, to submit or to stand up, to enjoy suffering or happiness. While all this is true, it is also true that humans can solve the problem of their existence only by the full unfolding of their human powers. The more crippled a society makes a human, the more sicker one becomes, even though consciously one may be satisfied with one’s lot. However, unconsciously one is dissatisfied; and this very dissatisfaction is the element which clines one eventually to change the social forms that cripple one. If one cannot do this, one’s particular kind of pathogenic society will die out. Social change and revolution are caused not only by new productive forces which conflict with older forms of social organization, but also by the conflict between inhuman social conditions and unalterable human needs. One can do almost anything to humans, yet only almost. The history of man’s fight for freedom is the most telling manifestation of this principle. In recent decades “conscience” has lost much of its significance. It seems as though neither external nor internal authorities play any prominent role in the individual’s life. If only one does not interfere with other people’s legitimate claims, then is everybody is completely “free.” However, what we find is rather that instead of disappearing, authority has made itself invisible. #RandolphHarris 8 of 20
Instead of overt authority, “anonymous” authority reigns. It is disguised as common sense, science, psychic health, normality, public opinion. It does not demand anything except the self-evident. It seems to use no pressure but only mild persuasion. Whether a mother says to her daughter, “I know you will not like to go out with that boy,” or an advertisement suggest “Drink the brand of premium cranberry juice—you will like its coolness,” it has the same atmosphere of subtle suggestion which actually pervades our whole social life. Anonymous authority is more effective than overt authority, since one never suspects that there is any order which one is expected to follow. In external authority it is clear that there is an order and who gives it; one can fight against the authority, and in this fight personal independence and moral courage can develop. However, whereas internalized authority the common, though an internal one, remains visible, in anonymous authority both command and commander have become invisible. It is like being fired at by an invisible enemy. There is nobody and nothing to fight back against. The most important aspect of the authoritarian character is the attitude towards power. For the authoritarian character there exists, so to speak, two genders: the powerful ones and the powerless ones. One’s love, admiration and readiness for submission are automatically aroused by power, whether of a person or of an institution. Power fascinates one not for any values for which a specific power may stand, but just because it is power. Just as his “love” is automatically aroused by power, so powerless people or institutions automatically arouses one’s contempt. #RandolphHarris 9 of 20
The very sight of a powerless person makes one want to attack, dominate, humiliate one. Whereas a different kind of character is appalled by the idea of attacking one who is helpless, the authoritarian character feels the more aroused the more helpless one’s object has become. There is one feature of the authoritarian character which has mislead many observers: a tendency to defy authority and to resent any kind of influence from “above.” Sometimes this defiance overshadows the whole picture and the submissive tendencies are in the background. This type of person will constantly rebel against any kind of authority, even one that actually furthers one’s interest and has no elements of suppression. Sometimes the attitude toward authority is divided. Such persons might fight against one set of authorities, especially if they are disappointed by its lack of power, and at the same time or later on submit to another set of authorities which through greater power or greater promises seems to fulfill their masochistic longings. Finally, there is a type in which the rebellious tendencies are completely repressed and come to the surface only when conscious control is weakened; or they can be recognized ex posteriori, in the hatred that arises against an authority when its power is weakened and when it begins to totter. In persons of the first type in whom the rebellious attitude is the center of the picture, one is easily led to believe that their character structure is just the opposite to that of the submissive masochistic type. It appears as if they are persons who oppose every authority on the basis of an extreme degree of independence. They look like persons who, on the basis of their inner strength and integrity, fight those forces that block their freedom and independence. #RandolphHarris 10 of 20
However, the authoritarian character’s fight against authority is essentially defiance. It is an attempt to assert oneself and to overcome one’s feeling of powerlessness by fighting authority, although the longing for submission remains present, whether consciously or unconsciously. The authoritarian character is never a “revolutionary”; I should like to call one a “rebel.” There are many individuals and political movements that are puzzling to the superficial observer because of what seems to be an inexplicable change from “radicalism” to extreme authoritarianism. Psychologically, these people are the typical “rebels.” The end of the terror—the most obvious new factor by which Khruschevism is distinguished from Stalinism is the liquidation of the terror. If terror was necessary in a system where the masses had to work hard without getting any corresponding material satisfaction, it could be diminished once the workers could begin to enjoy the fruits of their labour and could hope for increasing enjoyment. Mr. Stalin’s successors were also sufficiently traumatized themselves by the crazy terror which he had exercised during his last years and which daily threatened each one of the top leaders with extinction. A psychological phenomenon, similar to that in France before the fall of Robespierre, probably existed in the Russian top leadership which led, together with the reasons first mentioned, to the decision to liquidate the terror. All reports from Russian confirm that the system of terror has ceased to exist. The slave labour camps which were not only institutions of terror but also a source of inexpensive labor under Mr. Stalin were dissolved. Arbitrary arrests and punishments were abolished. #RandolphHarris 11 of 20
The Khruschev state might be compared with a reactionary police stat of the nineteenth century as far as political freedom is concerned, perhaps not too different from the Czarist system. Yet this comparison would be misleading; not only because of the obvious differences in the economic structure of the two systems but also because of another and more complex factor. Political freedom comes up as a manifest problem only when there is considerable dissent within the fundamental structure of a given society. In the Czarist system, the majority of the population—peasants, workers, the middle class—were in opposition to the system, and the system took oppressive measures to insure its own existence. On the other hand, there is a reason to assume that the Khruschev system has succeeded in ensuring the allegiance of the majority of the Soviet population. It has done this partly by the real economic satisfactions it provides at present and the reasonable hope for far greater improvements in the future and partly by its success in the ideological manipulation of people’s minds. From all reports it seems fairly clear that the average Russian is convinced that his system worked reasonably well, looked forward to a better future, enjoyed the possibilities for more education and amusement, and was mainly afraid of one thing—war. When one criticized the system one criticized details of its operation, bureaucratic stupidities, and the shoddy quality of consumer goods, but not the Soviet systems as such. One certainly did not think of substituting the capitalist system for it. #RandolphHarris 12 of 20
No doubt under Mr. Stalin’s terror the situation was quite different. The ruthless arbitrariness of the terror threatened everyone, high or low, with prison or physical extinction, not only as a result of making mistakes, but as a consequence of denunciations, intrigues, et cetera. However, this terror has gone and things are different. The average American misjudges the Russian situation by putting oneself in the role of an anti-Communist within Russia, and considering the degree to which expression of one’s opinion would be discouraged. One forgets that, apart from writers and social scientists who might be prone to criticize the system, the average Russian feels little of such an urge. Hence the problem of political freedom is by far less real for one than it appears from the American perspective. (The average Russian might feel similarly to the average American if, picturing oneself as a Communist, one considered the restrictions and hazards one would face in the United States of America.) All this does not alter the fact that Khruschev’s Russian is a police state with much less freedom to dissent and to criticize the government and majority opinion than there is within the Western democracies. Furthermore, after many years of unrestricted terror, it will take years to dispell the residue of fear and intimidation created by terror. Yet, when all is considered, the net result if that Khrushchevism marks a considerable improvement over the Stalinist era as far as political freedom is concerned. Closely related to the disappearance of the terror system is also a change in the nature of the method of leadership in Russia. #RandolphHarris 13 of 20
Mr. Stalin’s rule was a one-man rule, without any serious consultation with collaborators and anything that in the broadest sense could be called discussion or majority rule. It is clear that such a one-man regime needed a terror-force by which the dictator could strike at any person who dared to oppose one. With the execution of Beria, the power of the terrorist state police was considerably restricted and none of the Russian leaders since Mr. Stalin’s death has assumed a dictatorial position that could be compared with that of Stalin. It appears that the leader, whoever he is, has to convince the top echelon in the party of the correctness of his views, and that there is something like discussion and majority rule in the ruling committee. All events in the last few years of Mr. Khruschev’s rule had to defend his policy against opponents, that he had to show successes in order to maintain himself on top, and that he was in some ways in a position not too different from that of a statesman in the West, whose continued political failures would lead to his political disappearance. The attitude of the authoritarian character toward life, one’s whole philosophy, is determined by one’s emotional strivings. The authoritarian character loves those conditions that limit human freedom, one loves being submitted to fate. It depends on one’s social position what “fate” means to one. For a solider it may mean the will or whim of one’s superior, to which one gladly submits. For the small businessperson, the economic laws are one’s fate. Crisis and prosperity to one are not social phenomena which might be changed by human activity, but the expression of a higher power to which one has to submit. For those on the top of the pyramid it is basically not different. The difference lies only in the size and generality of the power to which one submits, not in the feeling of dependence as such. #RandolphHarris 14 of 20
Economic theorists have always recognized the importance of secure property rights in creating the right incentives to produce and to invest. This has been critical to the rise of Western European economies. Students of less-developed countries (LCDs) and transition economies reinforce this lesson. They also show how insecure property rights remain in many countries. The threats to property rights come from two broad classes of predators. Other individual may encroach on one’s property, may extort money by making threats of damaging property, or may steal the property outright; a weak state maybe unable to deter or prevent such actions. Even worse, the state itself or its agents may engage in extortion of private property to further their own objectives, whether they be wasteful public monuments and displays, aggression against other states, or simple person consumption. Faced with such threats, individuals will be deterred from production and investment, but will also attempt to take some countermeasures to preserve their property. Property rights over assets consist of: control—decision about them; entitlement to income produced by them; alienation—selling one or both of the control or income rights, fully or partially, to someone else. All of these are subject to formal or informal constraints. Control rights can be leased or sold under contracts, but where contracts are incomplete, the unspecified or residual rights remain with the owner. Income rights are often shared with other stakeholders under various social norms, terms or covenants in a higher-level contract, general laws, et cetera; some control right may also be similarly shared. #RandolphHarris 15 of 20
And sales are also subject to similar constraints, such as covenants restricting what homeowner can and cannot do to the exterior of their homes, to fences and yards, and on. Much academic discussion of the principle of an administration, while admirably giving increasing emphasis to participation by personnel, tends to overlook the probably much more important matter of participation by clientele. Indeed, some of the academic discussion seem to take for granted that participation by the clientele is impossible, that at best the clientele may consume the services of the agency, and these services are related directly to their preconceived wants. By some administrators and writers on administration, however, it is well understood that the benefits of participation by the clientele of an agency overweighs the hazards. The existence of an alert, informed, interested clientele may expose the inept administrator to observation and correction that one would escape if it were more apathetic; on the other hand, a favourable public goes far to assure the success of a program. The attempt to evoke such a favourable response from its clientele often leads agency administrators into unilateral forms of publicity, public relations, and propaganda. A free flow of valid information is rightly to be desired. A system of interim progress reporting, for the clientele as well as the personnel, is indispensable to optimum co-ordination and motivation in democratic planning agencies. Nevertheless, the practice of unilateral public relations is currently probably justly a little suspect. It produces far fewer results than might be supposed from its analogy to commercial advertising. #RandolphHarris 16 of 20
Though it will be granted by many that public relations will not take the place of participation by an agency’s clientele, some continue to rely upon public relations as a means of obtaining participation. That is, they exhort and cajole their clients to participate, or to feel a sense of participation, as if such a feeling could be induced by will power. Participation to deepen must commence with the definition of the problem, and carry through the debate of proposals and the adoption of policy. It is too late in the process of commence trying to evoke participation after everything is cut and dried. Countless instances can be cited to demonstrate people’s lack of enthusiasm for projects which have been fashioned and thrust on them by others. The best of intentions often go awry because of such methods. Let us suppose, however, that the public has participated fully in the first three phases, in defining the problem, debating the alternative solutions, and, at least through representatives, making the policy decision which launches a program for action. And for the clientele to participate in the conduct of the program. Is it then certain that their involvement will be high, with a resulting flow of effort and ingenuity, or initiative and responsibility? Unfortunately, this cannot be assumed. If participation in the planning process were deemed to go only as far as participation in the conduct of programs and no farther, it would soon dwindle into routine. #RandolphHarris 17 of 20
To the extent that participation of the clientele was voluntary, it would cease. The public would in a sense abdicate, becoming content to leave matters in the hands of the paid and delegated personnel of the agency, as long as they did not to greatly transgress routine expectations. This spectacle of public which is satisfied after setting up a program to leave it to be run by a few is familiar in agencies of all kinds. In the beginning of its existence an agency may enjoy a high degree of interests from its clientele; there is hope, energy, idealism, enthusiasm; but once a permanent personnel is established, all this often wanes. A crisis may seem to waken it again, but only ephemerally. The most persistent obstacle to continuing participation is an intangible one. For the baffling opponent is complacency, especially the sort of complacency which seems permitted if not justified by the tolerable success of an agency in meeting some routine minimum of performance. Some of the bitterest struggles of leadership can occur in the minds of leaders, as the same complacency infiltrates and begins to be felt as dull poisoning of their energy. It is then that the question arises, “Why not relax? Why not let things find a level routine? As long as no one is complaining, why is it not sufficient just to let things amble along as they have been?” A swarm of rationalizations can be found to justify such doubts about the desirability of continued progress, and to support the policy of simply mending troubles as they arise. The decline and failure of participation may this occur insidiously, from within, despite good will, as readily as from arbitrariness without. #RandolphHarris 18 of 20
Many believers are not even aware that they have a spirit. At the other extreme, however, some people imagine that every experience which takes place in the realm of their senses is spirit-based—or perhaps even directly “of the Spirit.” These believers consider everything which takes place in their inner life to be His working. In each of these cases the humans’ own spirit is left out of account. In the first instance, the believer’s religious life is, if we may say so, “spiritually mental,” that is, the mind is illuminated and enjoys spiritual truth, but what “spirit” means one does not clearly know. In the second instance the believer is really “soulish,” although one thinks one is spiritual. And in the case where the believer think that the Holy Spirit’s indwelling means every moment is of Him, one becomes dangerously open to the deception of evil spirits counterfeiting the Holy Spirit, because without discrimination one attributes all inner “movements” or experiences to Him. The conversion of an individual to one of the churches is a gradual process that finally ends in the ecstatic moment of Christian faith. Conversion is the transition from the latent stage of the Spiritual Community to its manifest stage. Thus it is relative, not absolute, conversion, for humans is never completely without faith, without an ultimate concern through which they participate in the Spiritual Community. The missionary and evangelistic efforts of the churches must take this fact into account. The lost sheep are never completely lost; the manifest church builds upon the latent church. #RandolphHarris 19 of 20
The Spiritual Community is a community of Spiritual personalities, of individuals determined by the Spiritual Presence in a state of faith and love. One is either grasped by the Spirit or one is not; there is no special status within the Spiritual Community. Everyone is a priest. However, for the sake of efficiency and orderly procedure, certain individual experts may be called to a regular and trained performance of priestly activities. Though the convert in one’s actual being is subject to the ambiguities of the churches, in one’s essential being one is a Spiritual personality, a participant in the Spiritual Community. This is situation is called the experience of the New Being. By experience, we mean the awareness of something that happens to somebody, namely, the state of being grasped by the Spiritual Presence. According to the three elements of salvation, the New Being is experienced as creative (Regeneration), as paradox (Justification), and as process (Sanctification). The stranger that sojourns with you, shall be unto you as the native among you, and you shall love one as you love yourself, for you were all strangers in the land of America. One law shall be among you, for the native and the stranger alike. If your fellowman become poor and one’s means fail, you shall uphold one. Harden not your heart to the needy in your midst, nor shut your hand to your needy brother; but open your hand unto one; and lend one sufficient for one’s needs. Behold how good and how pleasant it is when brethren dwell together in unity. Hate not your brother in your heart; love your neighbour as yourself. I pledge allegiance to the flag of the United States of America, and to the Republic, for which it stands, One Nation, Under God, with Liberty and Justice for all. And please donate to the Sacramento Fire Department, as they are not receiving all of their resources. #RandolphHarris 20 of 20
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Comin’ Straight Out of Brooklyn, Crush Your Spine, Corrupt Your Mind!
The era of large-scale witch hunting in Europe ended long ago. The last legal execution that we know of, of a witch in German-speaking Europe took place in Glarus, Switzerland, in 1782. However, that did not end the fear of witches. Perhaps not all witches are bad, but there are renewed concerns in America that people are cohabitating with devilry. The early modern witch hunt has powerfully shaped what we assume witchcraft to be about, and it has also limited what we think it is, and when we think it was. However, in the most basic sense, to accuse someone of being a witch is to accuse that person of conspiring to do covert evil: to inflict harm, misfortune, and sickness. Even if they are unwilling to admit it, some people are using arts of the Devil and in league with demonic forces, which are intended to perplex humanity. Witchcraft, in this regard, is a cultural idiom, a way of understanding and explaining the bad things that befall us. Illness has often been associated with dirt, pollution, and disorder. However, illness is also seen as a form of cosmic judgment, as punishment for improper or irresponsible behaviour. It reflects the order of society and the cosmos write large, and may reveal sins of various orders and magnitude. As such, during Victorian times, it structured the community’s moral economy: those who suffered from heart disease, or had circulatory problems, people believed, had lives wrong. Perhaps they had not worked hard enough, or had recklessly participated in life, creating a social burden for the community. Cancer and ulcers were perceived as punishments, perhaps for youthful sexual indiscretion. #RandolphHarris 1 of 19
Maintaining health was a sign of one’s self-discipline and accountability within a community where people depended on one another to get the work done that allowed the community to continue and to thrive. However, inhabitants did not perceive all illnesses as moral judgments or as the result of cosmic sanction. Tuberculosis and pneumonia, they felt, could befall anyone; those were simply two of humanity’s burdens. Furthermore, it has been asked whether experiences of betrayal, interpersonal alienation, and power politics might help explain some manifestations of illness or sudden disability. One of the striking examples concerns the air-traffic-controller crisis of the early 1980s. In 1981, air traffic controllers went on strike to protest their working conditions and the intolerable stress associated with their jobs. However, researchers readily conceded that the controllers were under stress, they could find no physical evidence of it, like heightened levels of cortisol or elevated blood pressure. Ultimately, Robert Rose, a prominent psychiatrist on a Federal Aviation Administration team researching the problem, concluded that the cause of the controllers’ suffering was not so much stress as a lack of social support. They felt that no one cared about how hard their work was, or how they fared in their jobs. The stress they experienced, Mr. Rose became convinced, was not just biological or physiological, and it “wasn’t just inside the individual.” Their illness was a product of social experience. #RandolphHarris 2 of 19
Also, during World War I, some supplicants were described as suffering from war blindness (Kriegsblindheit). While many other ailments continued to be part of the parade of affliction, illness vaguely attributed to war damage and impairments to sufferers’ limbs and sensory organs were especially prominent themes. Applying these ideas to postwar Germany, we might ask how pervasive unease, a sense of collective failure, persistent questions of blame, and fears of betrayal might have influenced the ways people experienced the fragility of their bodies after the war. Did people become suddenly blind or deaf because they could not bear to see or hear what was happening around them—could not bear defeat and its consequences? Did some suddenly lose their ability to walk as a form of unconscious protest against volition, against agency, against responsibility for genocide and war or defense crimes? Did they lose the ability to speak because there were so many things that could not be discussed out loud? The loss of speech can stand for a refusal of co-existence. The human spirit is a distinct organism. Separation of soul and spirit can happen. This is because of the Fall. The spirit which had been in union with God—which once ruled and dominated the soul and body—feel from its predominated position into the vessel of the soul and could no longer rule. In the “new birth,” which the Lord told Nicodemus was necessary for every man, the regeneration of the fallen spirit takes place. “That which is born of the Spirit is spirit,” reports John 3.6; “a new spirit will I put within you,” reports Ezekiel 36.26. #RandolphHarris 3 of 19
And through cognizance of the death of the old creation with Christ, as set forth in Romans 6.6, is the new spirit liberated, divided from the soul, and joined to the Risen Lord. “Dead to the law…joined to Another”; “Having died…that we might serve in newness of the spirit,” reports Romans 7.4-6. The believer’s life is therefore to be a walk after the spirit, minding the things of the spirit. However, the believer can only thus walk after the spirit if the Spirit of God dwells in one. The Holy Spirit lifts one’s spirit to the place of rule over soul and body—“flesh,” both ethically and physically—by joining it to the Risen Lord, and making it “one spirit” with Him. That the believer retains volitional control over one’s own spirit is the important point to note, for through ignorance one can withdraw one’s spirit from cooperation with the Holy Spirit, and thus, so to speak, walk after the soul, or after the flesh—unwittingly. A surrendered will to do the will of God I therefore no guarantee that one is doing that will; one must understand what the will of the Lord is, and for doing that will must seek to be filled in spirit to the utmost of one’s capacity. The knowledge that the Spirit of God has come to indwell the shrine of the spirit is not enough to guarantee that the believer will continue to walk in the spirit and not fulfill the lusts of the flesh. If one wishes to truly “live” in the realm of the Spirit and know His power, one must learn how to “walk” with the Spirit. And for this, one must understand how to “combine” and “compare” spiritual things with spiritual, so as to interpret truly the things of the Spirit of God—exercising the spirit faculty by which one is able to examine all things, and so discern the mind of the Lord. #RandolphHarris 4 of 19
Such a believer should know how to walk after the spirit, so that one does not quench its action, movements or admonitions as it is moved or exercised by the Spirit of God—cultivating its strength by use, so that one becomes strong in spirit, and a truly spiritual human of “full age” in the Church of God. The Spiritual Community is the assembly of God of the Old Testament, the body of Christ of the New Testament, and the church invisible or Spiritual of the Reformers. It is the invisible essence of the religious communities, both non-Christian and Christian alike. However, those religious groups which are consciously founded upon the reception of Jesus as the Christ are the churches. The Christian churches constitute the manifest Spiritual Community. The Spiritual Community does not exist as a separate entity. For the Spiritual Community is the invisible essence, the inner telos, the essential power in every actual church. The spiritual essence of the churches permits them to participate in unambiguous life under the Spiritual Presence. However, they are also groups of human beings under the conditions of existence. They are simultaneously both the actualization and the distortion of the Spiritual Community. Consequently, there are two aspects to the churches which make them a paradox: the theological aspect, which points to their spiritual essence, and the sociological aspect, which reveals their ambiguities. Every church is a sociological reality. As such it is subject to the laws which determine the life of social groups with all their ambiguities. #RandolphHarris 5 of 19
The sociologists of religion are justified in conducting these inquiries in the same way as the sociologists of law, of the arts, and of the sciences. They rightly point to the social stratification within the churches, to the rise and fall of elites, to power struggles and the destructive weapons used in them, to the conflict between freedom and organization, to aristocratic esotericism in contrast to democratic exotericism, and so forth. Seen in this light, the history of the churches is a secular history with all the disintegrating, destructive, and tragic-demonic elements which make historical life as ambiguous as all other life processes. Despite the sociological trappings which envelop the churches, at their core lies the Spiritual Community. It supplies the “in spite of” element in their paradoxical character, the dynamism which does not eliminate, but conquers the ambiguities of religion at least in principle. The phrase “in principle” means “the power of beginning, which remains the controlling power in a whole process.” In this sense, the Spiritual Presence, the New Being, and the Spiritual Community are principles (archai). Since our primary interest in the mutual relationship between religion and culture, we shall not delay to describe how the Spiritual Presence overcomes the ambiguities of religion within religion itself. Instead, we consider the influence of the churches upon individuals and upon society. As regards the ambiguities of religion, it suffices to note the operative factor, the Protestant principle: The Protestant principle is an expression of the conquest of religion by the Spiritual Presence and consequently an expression of the victory over the ambiguities of religion, its profanization, and its demonization. In this sense, we can speak of the victory of the Spirit over religion. #RandolphHarris 6 of 19
Marxism is humanism, and its amin is the full unfolding of the human potentialities—not humans as deduced from their ideas or their consciousness, but humans with their physical and psychic properties, the real human who does not live in a vacuum but in a social context, the human who has to produce in order to live. It I precisely the fact that the whole human, as well as one’s consciousness, is the concern of Marxist thought which differentiates Mrs. Marx’s “materialism” from Mr. Hegel’s idealism, as well as from the economistic-mechanistic deformation of Marxism. It was Mr. Marx’s great achievement to liberate the economic and philosophical categories that referred to humans from their abstract and alienated expressions and to apply philosophy and economics ad hominem. Mr. Marx’s concern was humans, and his aim was humans’ liberation from the predomination of material interests, from the prison one’s own arrangements and deeds had built around them. If one does not understand this concern of Mr. Marx, one will never understand either his theory or the falsification of it by many who claim to practice it. Even though Mr. Marx’s main work is entitled Capital (Das Kapital), this work was meant to be only a step in his total research, to be followed by a history of philosophy. For Mr. Marx the study of capital was a critical tool to be used for understanding humans’ crippled state in industrial society. It is one step in the great work which, if he had been able to write it, might have been entitled On Man and Society. #RandolphHarris 7 of 19
Mr. Marx’s work, that of the “young” Mr. Marx as well as that of the author of Capital, is fully of psychological concepts. He deals with concepts like the “essence of man,” and the “crippled man,” with “alienation,” with “consciousness,” with “passionate strivings,” and with “independence,” to name only some of the most important. Yet, in contrast to Mr. Aristotle and Mr. Spinoza, who based ethics on a systematic psychology, Mr. Marx’s work contains almost no psychological theory. Aside from fragmentary remarks on the distinction between fixed drives (like hunger and sexuality) and flexible drives which are socially produced, there is hardly any relevant psychology to be found in Mr. Marx’s writings or, for that matter, in those of his successors. The reason for this failure does not lie in a lack of interest in or talent for analyzing psychological phenomena (the volumes containing the unabridged correspondence between Mr. Marx and Mr. Engels show a capacity for penetrating analysis of unconscious motivations that would be a credit to any gifted psychoanalyst); it is to be found in the fact that during Mr. Marx’s lifetime there was no dynamic psychology that he could have applied to the problems of human beings. Mr. Marx died in 1883; Dr. Freud began to publish his work more than ten years after Mr. Marx’s death. Even though in need of many revisions, the kind of psychology necessary to supplement Mr. Marx’s analysis was created by Dr. Freud. Psychoanalysis is, first of all, a dynamic psychology. It deals with psychic forces, which motivate human behaviour, action, feelings, ides. These forces cannot always be seen as such; they have to be inferred from the observable phenomena, and to be studied in their contradictions and transformations. #RandolphHarris 8 of 19
To be useful for Marxist thinking, a psychology must also be one which sees the evolution of these psychic forces as a process of constant interaction between humans’ need and the social and historical reality in which one participates. It must be a psychology which is from the very beginning social psychology. Eventually, it must be a critical psychology, particularly one critical of humans’ consciousness. Dr. Freud’s psychoanalysis fulfills these main conditions, even though their relevance for Marxist thought was grasped neither by most Freudians nor by Marxists. The reasons for this failure to make contact are apparent on both sides. Marxist continued in the tradition of ignoring psychology; Dr. Freud and his disciples developed their ideas within the framework of mechanistic materialism, which proved restrictive to the development of the great discoveries of Dr. Freud and incompatible with “historical materialism.” In the revival of Marxist humanism, those in the West became aware of the fact that socialism must satisfy humans’ need for a system of orientation and devotion; that it must deal with the questions of who humans are and what the meaning and aim of their lives are. It must be the foundation for ethical norms and spiritual development beyond the empty phrase stating that “good is that which serves the revolution” (the worker’s state, historical evolution, et cetera). On the other hand, the criticism arising in the psychoanalytic camp against the mechanistic materialism underlying Dr. Freud’s thinking has led to a critical reevaluation of psychoanalysis, essentially of the libido theory. #RandolphHarris 9 of 19
Because of the development in both Marxist and psychoanalytic thinking, the time seems to have come for humanist Marxist to recognize that the use of a dynamic, critical, socially oriented psychology is of crucial importance for the further development of Marxist theory and socialist practice; that a theory centered around man can no longer remain a theory without psychology if it is not to lose touch with human reality. The sado-masochistic person is always characterized by one’s attitude toward authority. One admires authority and tends to submit to it, but at the same time one wants to be an authority oneself and have others submit to one. There is an additional reason for choosing this term. The Fascist systems call themselves authoritarian because of the dominant role of authority in their social and political structure. By the term “authoritarian character,” we imply that it represents the personality structure which is the human basis of Fascism. Authority is not a quality one person “has,” in the sense that one had property or physical qualities. Authority refers to an interpersonal relation in which one person looks upon another as somebody superior to one. However, there is a fundamental difference between a kind of superiority-inferiority relation which can be called rational authority and one which may be described as inhibiting authority. An example is the relationship between teacher and student and that between slave and owner and slave are both based on the superiority of the one over the other. The interests of teacher and pupil lie in the same direction. If one succeeds in furthering the pupil, the teacher is satisfied; if one has failed to do so, the failure is that of the teacher and the pupil. #RandolphHarris 10 of 19
The slaver owner, on the other hand, wants to exploit the slave as much as possible; the more one gets out of the slave, the more one is satisfied. At the same time, the slave seeks to defend as best one can one’s claims for a minimum of happiness. These interests are definitely antagonistic, as what is of advantage to the one is detrimental to the other. The superiority has a different function in both cases: in the first, it is the condition for the helping of the person subjected to the authority; in the second, it is the condition for one’s exploitation. The dynamics of authority in these two types are different too: the more the student learns, the less wide is the gap between one and the teacher. One becomes more and more like the teacher oneself. In other words, the authority relationship tends to dissolve itself. However, when the superiority serves as a basis for exploitation, the distance becomes intensified through its long duration. The psychological situation is different in each of these authority situations. In the first, elements of love, admiration, or gratitude are prevalent. The authority is at the same time an example with which one wants to identify one’s self partially or totally. In the second situation, resentment or hostility will arise against the exploiter, subordination to whom is against one’s own interest. However, often, as in the case of a slave, this hatred would only lead to conflicts which would subject the slave to suffering without a chance of winning. Therefore, the tendency will usually be to repress the feeling of hatred and sometimes even to replace it by a feeling of blind admiration. This has two functions: to remove the painful dangerous feeling of hatred, and to soften the feeling of humiliation. #RandolphHarris 11 of 19
If the person who rules over me is so wonderful or perfect, then I should not be ashamed of obeying one. I cannot be one’s equal because one is so much stronger, wiser, better, and so on, than I am. As a result, in the inhibiting kind of authority, the element either of hatred or of irrational overestimation and admiration of the authority, the element either of hatred or of irrational overestimation and admiration of the authority will tend to increase. In the rational kind of authority, it will tend to decrease in direct proportion to the degree in which the person subjected to the authority becomes stronger and thereby more similar to the authority. The difference between rational and inhibiting authority is only a relative one. Even in the relationship between slave and master there are elements of advantage for the slave. One gets a minimum of food and protection which at least enables one to work for one’s master. (However, with being beat and working in the broiling hot sun and freeze cold could lead to death, as well as the beatings.) On the other hand, it is only in an ideal relationship between teacher and student that we find a complete lack of antagonism of interests. There are many gradations between these two extreme cases, as in the relationship of a factory worker, with one’s boss, or a farmer’s son with his father, of a hausfrau with her husband. Nevertheless, although in reality two types of authority are blended, they are essentially different, and an analysis of a concrete authority situation must always determine the specific weight of each kind of authority. #RandolphHarris 12 of 19
Authority does not have to be a person or institution which says: you have to do this, or you are not allowed to do that. While this kind of authority may be called external authority, authority can appear as internal authority, under the name of duty, conscience, or superego. As a matter of fact, the development of modern thinking from Protestantism to Mr. Kant’s philosophy, can be characterized as the substitution of internalized authority for an external one. With the political victories of the rising middle class, external authority lost prestige and man’s own conscience assumed the place which external authority once had held. This change appeared to many as the victory of freedom. To submit to orders from the outside (at least in spiritual matters) appeared to be unworthy of a free man; but the conquest of one’s natural inclinations, and the establishment of the domination of one part of the individual, one’s nature, by another, one’s reason, will or conscience, seemed to be the very essence of freedom. Analysis shows that conscience rules with a harshness as great as external authorities, and furthermore that frequently the contents of the orders issues by humans’ conscience are ultimately not governed by demands which have assumed the dignity of ethical norms. The rulership of conscience can be even harsher than that of external authorities, since the individual feels its orders to be one’s own; how can one rebel against oneself? Mr. Stalin, a shrewd, cynical opportunist with an insatiable lust for personal power, drew the consequences of the failure. Given his personality, socialism could never have meant for him the human vision of Mr. Marx or Mr. Engles, and hence he had no scruples in introducing the enforced industrialization of Russian under the name of “socialism in one country.” #RandolphHarris 13 of 19
This formula was only the transparent cover for the goal to be achieved—the building of a totalitarian state managerialism in Russia, and the rapid capital accumulation (and mobilization of human energy) necessary for this goal. Mr. Stalin liquidated the socialist revolution in the name of “socialism.” He used terror to enforce acceptance of the material deprivations which resulted from the rapid build-up of basic industries at the expense of the production of consumer goods; furthermore, the terror served to create a new work morale by mobilizing the energies of an essentially agrarian population and forcing them to work at the pace necessary for this rapid industrial expansion. He used terror probably far beyond what was necessary for the achievement of his economic program because he was possessed by an extraordinary thirst for power, a paranoid suspicion of rivals, and a pathological pleasure in revenge. If a highly industrialized, centralized Russian state managerialism was Mr. Stalin’s aim, he certainly could not have said so. Terror alone, even the most extreme terror, would not have sufficed to force the masses into co-operation had not Mr. Stalin been able also to influence humans’ minds and thoughts He could, of course, have made a complete about-face, staging an ideological counterrevolution employing a fascist-nationalist ideology. Thus he might have had the ideological means which would have led to similar results. Mr. Stalin did not choose this course, and hence there was nothing left for him to do but to use the only ideology which had any influence on the masses at that time—that of communism and World revolution. Religion had been depreciated by the Communist Party; nationalism had been depreciated; “Marxism-Leninism” was the only prestigious ideology left. #RandolphHarris 14 of 19
And no one this, but the figures of Mr. Marx, Mr. Engel, and Mr. Lenin had a charismatic appeal for the Russian people and Mr. Stalin used this appeal by presenting himself as their legitimate successor. In order to perpetrate the great historical fraud, Mr. Stalin had to get rid of Mr. Trotsky and eventually to exterminate almost all the old Bolsheviks to have the way completely free for his transformation of the socialist goal into one of a reactionary state managerialism. He had to rewrite history in order to wipe out even the memory of the old revolutionaries and their ideas. Maybe, unconsciously, he feared and suspected the old revolutionaries in his paranoid fashion, because he felt guilty of having betrayed the ideals of which they were symbols. If not in the whole World, Mr. Stalin succeeded in his goal, which was not World revolution but an industrialized Russia that should become the strongest industrial power in Europe. The economic success of his method of totalitarian state planning later continued with some changes by Mr. Malenkov and Mr. Khrushchev, is no long a matter of dispute. “The Soviet system of centralized direction has proved itself to be more or less the peer of the market economy, as exemplified by the United States of America.” This judgment is borne out by the Russian industrial growth. While the estimates of various American economists vary somewhat, the differences are relatively small. Mr. Bornstein estimates the annual rate of growth of gross national product from 1950 to 1958 in the Soviet Union at 6.5-7.5 percent and for the United States of America in the name period at 2.9 percent. #RandolphHarris 15 of 19
Kaplan-Moorsteen estimate the Russian industrial rate of growth for the same period as being 9.2 percent. The current GDP in Russia for 2023 is 1.3 percent. If one considers the Russian annual rate of growth since 1913, that is to say for the period including the destruction of the First World War and the Civil War, the figures are, of course, quite different. They are according to Mr. Nutter, for civilian industrial output from 1913 to 1955 only 4.2 percent, while the rate of growth for the last forty years of the Czarist period was 5.3 percent. However, between 1928 and 1940 (that is to say, in a period of peace) the Soviet rate was 8.3 percent and between 1950 and 1955 9.0 percent, more or less twice the United States of America during the same time, and somewhat less than twice that of the Czarist rate. Mr. Nutter estimates that if one looks to the immediate future—“it seems reasonably certain that industrial growth will proceed more rapidly in the Soviet Union than in the United States of America, in the absence of radical institutional changes in either country,” while, “it is more doubtful that industrial growth in the Soviet Union will be faster than in rapidly expanding Western economies, such as Western Germany, France, and Japan.” Mr. Nutter doubts, however, that in the long run the Soviet system will generate a more rapid growth than the private enterprise system. In contrast to industrial production, Russian agricultural production has been lagging far behind the planned figures and still constitutes one of the difficult problems of the Russian system. #RandolphHarris 16 of 19
As far as consumption is concerned, the annual growth, taking in account the growth in population, is estimated at about 5 percent, with a recent rise in consumption among peasants. “In terms of food and clothing,” Mr. Turgeon concludes, “the Soviet stands the best chance of overtaking our level of living,” while the United States of America is far ahead in automobiles and other durable consumer goods, and in expenditures for services and travel. Mr. Stalin laid the foundations for a new, industrialized Russia. He transformed, within less than thirty years, the economically most backward of the great European nations into an industrial system that soon would become the economically most advanced and prosperous, second only to the United States of America. He achieved this goal through the ruthless destruction of human lives and happiness, through the cynical falsification of socialist ideas, and through an inhumanity which together with that of Mr. Hitler, corroded the sense of humanity in the rest of the World. Yet apart from the question whether this goal could have been achieved in less inhuman way by using other methods, the fact that he left to his heirs a viable and strong economic and political system. Many of the Stalinist features have remained the same—others have been changed. It is probably not extreme to declare any quote of work externally imposed upon a person is bound to seem coercive to some degree. While the ways in which coercion is exercised are often subtle and difficult to discern, even where no effort is made deliberately to conceal them, the effects of coercion are registered in the attitude of the person to one’s work. #RandolphHarris 17 of 19
Instead of motivation to approach an ideal of performance, which removes all barriers to the release of energy, there is resistance to the coercion, a setting of limits to effort, and even discontent and sabotage. Instead of guilt over doing less than one’s best, there is often the feeling that integrity and self-respect are best maintained by a refusal to surrender to the coercion. To be sure, it is obvious that employment utterly free of coercion is almost nonexistent; even play can become rapidly adulterated with compulsion as it gets organized by teams and clubs. Nevertheless, there are enormous differences in quality of performance as coercion fluctuates. Conversely, if none of the personnel doe more than their specified and required minimum, no organization can survive long; even in prison, the prisoners must contribute more than is absolutely forced from them. In practice the participation of personnel in setting the goals of their own effort can help to release the energy for attaining them. In determining their respective quotas and schedules, personnel are in effect spelling out of the interim or subgoals within the over-all goals of the agency. Yet, since initiative in evoking responsibility lies almost entirely with the administrator, the burden of achieving the personnel’s genuine participation lies upon one’s shoulders, and failure to achieve it can only spuriously be blamed on the personnel. In other words, as generally recognized, the test of the administrator, although it may be expressed in term of objective results in completing one’s program, is basically a test of one’s ability to minimize coercion and maximize participation. #RandolphHarris 18 of 19
Where one has the least opportunity for coercion, one’s skill as an organizer and leader of group effort becomes most clearly manifest (such as in campaigns using unpaid volunteers). All other conditions being equal, it seems demonstrable that shared purpose will always release more energy and ingenuity, and produce better results, than coercion. Too often the planning aspect of administration is discussed loosely in terms of controls. Not only has the term a popular connotation of some form or degree of coercion, but this is all too often so in practice. In other words, the various quotas and schedules are set up unilaterally and hierarchically by the administrator and one’s lieutenants, as tasks imposed externally upon subordinates. The best forms of planning break down the broad goals of a program to apply to the various functional units of the executive agency, but much is lost, and the success of the program is jeopardized, if this is done solely for the sake of co-ordination. If quotas and schedules are instead construed not as controls in this limited sense but as interim goals, their other functions in facilitating motivation of personnel and morale of the agency then become feasible Beyond starting these general characteristics of the program phase of our model of the planning process, it is doubtful that much more could be said without getting down to particular cases. There are vast numbers of books about the familiar problems of administration, most of the conceived in terms of human relations. 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. If a stranger sojourns with you in your land, you shall not wrong him or her. And you shall love one as yourself, for you were strangers in the land of America. Please be sure to donate to the Sacramento Fire Depart, as they are not receiving all of their resources. #RandolphHarris 19 of 19
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Wild Savage Beasts, with Whom Men and Woman Can Have No Society or Security
To bottomless perdition, there to dwell in adamantine chains and penal fire, who durst defy the Omnipotent to arms. Nine times the space that measures day and night to mortal men, he with his horrid crew lay vanquished, rolling in the fiery gulf confounded though immortal: but his doom reserved him to more wrath; for now the thought both of lost happiness and lasting pain torments him; round he throws his baleful eyes that witnessed huge affliction and dismay mixed with obdurate pride and steadfast hate: at once as far as angels ken he views the dismal situation waste and wild, a dungeon horrible, on all side round as one great furnace flamed, yet from those flames no light, but rather darkness visible served only to discover sights of woe, regions of sorrow, doleful shades, where peace and rest can never dwell, hope never comes that comes to all; but torture without end still urges, and a fiery deluge, fed with ever-burning sulphur unconsumed: such place Eternal Justice had prepare for thse rebellious, there their prison ordained in utter darkness, and their portion set as far removed from God and light of Heaven as from the center thrice to the utmost pole. O how unlike the place from whence they fell! There the companions of his fall, overwhelmed with floods and whirlwinds of tempestuous fire, he soon discerns, and weltering by his side one next himself in power, and next in crime. This is a description of Satan’s fall from Heaven and what Hell is like. Many people, especially those who wickedly, maliciously, and feloniously sin like to deluge themselves into thinking there is no Hell. However, those who sin fell to see the Hell they are creating on Earth, in their lives and in the lives of people around them. #RandolphHarris 1 of 19
If you look at their victims and their own lives, it sounds a lot like they are living in Hell, right? So, can you imagine how much worse it will be to spend Eternal Life burning in Hell? To every action, there is an equal, but separate reaction. That is Sir Isacc Newton’s Third Law of Physics. Therefore, a person who thinks that they can go on sinning and not pay the wages of sin is delusional. The wages of sin are death. This means you will not be resurrected to live eternal life with God. This is why it is important to be a good Christian and obey the laws of the land. The Rule of Law is one star in the constellation of ideals that dominate our political morality: the others are democracy, human rights, and economic freedom. We want societies to be democratic; we want them to respect human rights; we want them to organize their economies around free markets and private property to the extent that this can be done without seriously compromising social justice; and we want them to be governed in accordance with the Rule of Law. We want the Rule of Law for new societies—for newly emerging democracies, for example—and old societies alike, for national political communities and regional and international governance, and we want it to extend into all aspects of governments’ dealings with those subject to them—not just in day-to-day criminal law, or commercial law, or administrative law but also in law administered at the margins, in antiterrorism law and in the exercise of power over those who are marginalized, those who can safely be dismissed as outsiders, and those we are tempted to just destroy as (in John Locke’s words) “wild Savage Beasts, with whom men can have no Society or Security.” Some people like to produce a series of lifetime crises, instead of transcending their issues or seeking help. #RandolphHarris 2 of 19
Getting to the Rule of Law does not just mean paying lip service to the ideal in the ordinary security of a prosperous modern democracy; it means extending the Law and Order into societies that are not necessarily familiar with it; and in those societies that are accustomed to it, it means extending the Rule of Law into these unseen corners of governance, as well. The formal aspects of the Rule of Law concern the form of the norms that are applied to our conduct: generality, prospectivity, stability, publicity, clarity, and so on. However, we do not value them for formalistic reason. We value these features for the contribution they make to predictability, which is indispensable for liberty. We value them for the way they respect human dignity. To judge people’s actions by unpublished or retrospective laws is to convey to them your indifference to their power of self-determination. If we respect dignity in these formal ways, we will find ourselves more inhibited against more substantive assault on self-respect and justice. The Rule of Law is treated as an ideal that calls directly for an end to human rights abuses or as an ideal that calls directly for free markets and respect for private property rights. When people clamor for the Rule of Law in America, they are demanding impartial tribunals that can adjudicate their claims. And when people are detained, they are clamoring for hearings on the comprehensive loss of liberty in which they would have an opportunity to put their case, confront and examine the evidence against them, such as it is, and make arguments for their freedom, in accordance with what we would say were normal legal procedures. #RandolphHarris 3 of 19
The masochistic bonds in society are fundamentally different from the primary bonds. The latter are those that exist before the process of individuation has reached its completion. The individual is still part of “one’s” natural and social World, one has not yet completely emerged from one’s surroundings. The primary bonds give one genuine security and the knowledge of where one belongs. The masochistic bonds are escape. The individual self has emerged, but it is unable to realize its freedom; it is overwhelmed by anxiety, doubt, and a feeling of powerlessness. The self attempts to find security in “security bonds,” as we might call the masochistic bonds, but this attempt can never be successful. The emergence of the individual self cannot be reserved; consciously the individual can feel secure and as if one “belonged,” but basically one remains a powerless atom who suffers under the submergence of one’s self. One and the power to which one clings never become one, a basic antagonism remains and with it an impulse, even if it is not conscious at all, to overcome the masochistic dependence and to become free. What is the essence of the sadistic drives? Again, the wish to inflict pain on others is not the essence. All the different forms of sadism which we can observe go back to one essential impulse, namely, to have complete mastery over another person, to make one a helpless object of our will, to become the absolute ruler over one, to become one’s God, to do with one as one pleases. To humiliate one, to enslave one, are means to this end and the most radical aim is to make one suffer, since there is no greater power over another person than that of inflicting pain on one, to force one to undergo suffering without one’s being able to defend oneself. #RandolphHarris 4 of 19
The pleasure in the complete domination over another person (or other animate objects) is the very essence of the sadistic drive. People say that a God who punishes is sadistic. However, what you put out in the World is what you attract. Sadism is not pleasure you want to make another person feel but impression you want to produce; that of pain is far stronger than that of pleasure…one realized that; one uses it and is satisfied. Sadism is the pleasure felt from the observed modifications on the external World produced by the observer. The sadistic mastery is characterized by the fact that it wants to make the object a will-less instrument in the sadist’s hands, while the nonsadistic joy in influencing others respects the integrity of the other person and is based on a feeling of equality. It seems that this tendency to make oneself the absolute master over another person is the opposite of the masochistic tendency, and it is puzzling that these two tendencies should be so closely knitted together. No doubt with regard to it practical consequences the wish to be dependent or to suffer is the opposite of the wish to dominate and to make others suffer. Psychologically, however, both tendencies are the outcomes of one basic need, springing from the inability to bear the isolation and weakness of one’s own self. The aim of both sadism and masochism is called symbiosis. Symbiosis, in this psychological sense, means the union of one individual self with another self (or any other power outside of the own self) in such a way as to make each lose the integrity of its own self and to make them completely dependent on each other. #RandolphHarris 5 of 19
The sadistic person needs one’s own object just as much as the masochistic needs one’s. Only instead of seeking security by being swallowed, one gains it by swallowing somebody else. In both cases the integrity of the individual self is lost. In one case, one dissolves oneself in an outside power; one loses oneself. In the other case, one enlarges oneself by making another being part of oneself and thereby one gains the strength one lacks as an independent self. It is always the inability to stand the aloneness of one’s individual self that leads to the drive to enter into a symbiotic relationship with someone else. It is evident from this why masochistic and sadistic trends are always blended with each other. Although on the surface they seem contradictions, they are essentially rooted in the same basic need. People are not sadistic or masochistic, but there is a constant oscillation between the active and the passive side of the symbiotic complex, so that it is often difficult to determine which side of it is operating at a given moment. In both cases individuality and freedom are lost. If we think of sadism, we usually think of the destructiveness and hostility which is so blatantly connected with it. To be sure, a greater or lesser amount of destructiveness is always to be found linked up with sadistic tendencies. However, this is also true of masochism. Every analysis of masochistic traits shows this hostility. The main difference seems to be that in sadism the hostility is usually more conscious and directly expressed in action, while in masochism the hostility is mostly unconscious and finds an indirect expression. #RandolphHarris 6 of 19
Destructiveness is the result of the thwarting of the individual’s sensuous, emotional, and intellectual expansiveness; it is therefore to be expected as an outcome of the same conditions that makes for the symbiotic need. Sadism is not identical with destructiveness, although it is to a great extent blended with it. The destructive person wants to destroy the object, that is, to do away with it and to get ride of it. The sadist wants to dominate one’s object and therefore suffers a loss if his or her object disappears. Paranoid, projective and fanatical political thinking are all truly pathological forms of thought processes, different from pathology in the conventional sense only by the fact that political thoughts are shared by a larger group of people and not restricted to one or two individuals. These pathological forms of thinking, however, are not the only ones that block the way to the proper grasp of political reality. There are other forms of thinking, which should perhaps not be called pathological, yet which are equally dangerous, maybe only because they are more common. I refer especially to unauthentic, automaton-thinking. The process is simple: I believe something to be true, not because I have arrived at the thought by my own thinking, based on my own observation and experience, but because it has been “suggested” to me. When actually I have adopted them, in automaton-thinking I may be under the illusion that my thoughts are my own, because they have not been presented by sources that carry authority in one form or another. #RandolphHarris 7 of 19
All of modern thought manipulation, whether it is in commercial advertising or in political propaganda, makes use of the suggestive-hypnoid techniques which produce thoughts and feelings in people without making them aware that “their” thoughts are not their own. The art of brain-washing that communists seem to have brought to a certain perfection is actually only a more extreme form of this hypnoid suggestion. With increasing skill in suggestive techniques, authentic thinking becomes more and more replaced by automaton-thinking, yet the great illusion of the voluntary and spontaneous character of our thoughts is kept alive. It is quite remarkable how readily groups recognize the unauthentic character of thought in opponents but not in themselves. American travelers, for instance, returning from Russia, report their impressions about the uniformity of political thinking in Russia. Everybody seems to ask the same questions, from “What about lynchings in the Sacramento, California?” to “If the Americans have peaceful intentions, why does the United State of America need so many military bases surrounding Russia?” What the travelers to Russian who report on the uniformity of opinion there are not aware of is that public opinion in the United State of America is hardly less uniform. Most Americans take for granted a number of cliches such as that the Russians want to conquer the World for revolutionary communism, that because they do not believe in God they have no concept of morality similar to our own, and so on. And that is exactly what many Americans fear about superstitious African American communists and the democratic party. #RandolphHarris 8 of 19
This kind of unauthentic, automaton thinking results in “doublethink,” which George Orwell has so brilliantly described as the logic of totalitarian thought. “Doublethink,” he says in his book 1984, “means the power of holding two contradictor beliefs in one’s mind, and accepting both of them.” We are familiar with the Russian doublethink. Countries like Hungary and Germany, whose governments clearly rule against the will of the vast majority of the population, are called “people’s democracies.” A hierarchical class society built along rigid lines of economic, social and political inequality is called a “classless society.” A system in which the power of the states has been increasing for the last one hundred and twenty years is said to lead to the “withering away of the State.” However, doublethink is by no means only a Russian phenomenon. If they are anti-Russian, we in the West call dictatorships “part of the free World.” Thus dictators like Syngman Rhee, Chiang Kaishek, Mr. Franco, Mr. Salazar, Mr. Batista, to mention only a few, were acclaimed as fighters for freedom and democracy, and the truth about their regimes was suppressed or distorted. Besides that we permitted humans like Mr. Chiang, Mr. Rhee, and Mr. Adenauer to influence and, sometimes modify, American foreign policy. The American public is misinformed about Korea, Formosa, Laos, the Congo, and Germany to a degree that is in flagrant contrast to our picture of ourselves as having a free press and informed public. We call it subversion when the Russians make anti-American propaganda, but we do not call it subversive when ABC, NBC, and CBS do it. #RandolphHarris 9 of 19
We proclaim our respect for the independence of small countries, but we support the overthrow of freedom and communist governments taking over in America. We are horrified at the Russian terror in Ukraine, but not at the American terror in Sacramento, California. Pathological thinking and doublethink are not only sick and inhuman, but they endanger our very survival. In a situation where errors in judgment can bring about catastrophic consequences we can not afford to indulge in pathological or cliché-ridden forms of thinking. The clearest and most realistic thought about the World situation, especially with regard to the conflict between Russian and the West becomes a matter of vital necessity. Today certain opinions are held with pride as being “realistic,” when they actually are some of the Pollyanish illusions that the attack. It is a peculiar frailty of human reactions that many are prone to believe that a cynical, “tough” perspective is more likely to be “realistic” than a more objective, complex, and constructive one. Apparently many people think that it takes a strong and courageous man to see things simply and without too many complexities, or to risk catastrophe without blinking. It seems, for instance, that the admiration with which Herman Kahn’s book On Thermonuclear War, Princeton University Press, Princeton, 1960, has been received in many quarters is due precisely to this mechanism. Anyone who can present a “budget” from 5 to 160 million fatalities in a nuclear war without shrinking, who can reassure us that 60 million killed will not seriously diminish the survivors’ pleasures in living, must be strong and “realistic.” Now many then observe how flimsy and unrealistic many of his thoughts and “proofs” are. #RandolphHarris 10 of 19
Many forget that it often takes fanatical, self-righteous, and confused people to confuse what C.W. Mills has so rightly called “crackpot realism” with a rational appreciation of reality. Paranoid, projective, fanatical, and automaton thinking are various forms of thought processes, which are all rooted in the same basic phenomenon—in the fact that the human race has not arrived yet at the level of development expressed in the great humanist religions and philosophies that came to life in India, China, Palestine, Persia, and Greece from 1500 B.C. to the time of Christ. While most people think in terms of these religious systems and of their nontheological philosophical successors, they are still emotionally on an archaic, irrational level, not different from the one that existed before the ideas of Buddhism, Judaism, and Christianity had been proclaimed. We still worship idols. We do not call these idols Baal or Astarte but we worship and submit to our idols under different names. In fact, the TV has become the number one false idol in the World, which children are taught to worship from day one. Technically and intellectually we are living in an atomic age; emotionally we are still living in the Stone Age. We feel superior to the Aztecs who on a feast day sacrificed 20,000 men and women to their gods, in the belief this would keep the universe in its proper course. We sacrifice millions of men and women for various goals that we think are noble and we justify the slaughter. However, the facts are the same, only the rationalizations are different. Humans, in spite of all their intellectual and technical progress, are still caught in the idol worship of blood ties, property, and institutions. #RandolphHarris 11 of 19
The reason of humans is still governed by irrational passions. They have still not experienced what it is to be fully human. We till have a double standard of values for judging our own and outside groups. The history of civilized man until now is really very short, comparable to less than an hour in human life. It is not amazing or discouraging that we have still not reached maturity. Those who believe in humans’ capacity to become what they potentially are would have no need to be alarmed were it not that the discrepancy between emotional and intellectual-technical development has reached such proportions now that we are threated with extinction or a new barbarism. This time only a fundamental and authentic change will save us. Yet we so little know how to accomplish this change—and the times are so pressing. One approach is to speak the truth. We mut penetrate the net of rationalizations, self-delusions, and doublethink. We must be objective and see the World and ourselves realistically and undistorted by narcissism and xenophobia. Freedom exists only where there is reason and truth. Archaic tribalism and idolatry flourish where the voice of reason is silent. Does it not follow that to know the truth about facts of foreign policy is of vital importance for the preservation of freedom and peace? Up to this point, our model outline of the policy-making phase of the planning process may have seemed to imply some identity between the affected public and its policy-making body. In the smallest planning operations, such an identity is possible and a sort of direct democracy may exist. In most instance, however, even at the local level of operation, policy-making must be carried on by representative bodies. #RandolphHarris 12 of 19
Moreover, the fact that typical documents of the policy phase are minutes of meetings, hearings, and debates may serve to obscure that such formal encounters only condense a larger process of public involvement. The vicarious participation by the affected public through its representative policy-making body needs to be stressed, because therein sees to be an important difference in content, if not in procedure, between the making of law and the setting of goals for action programs—between government in the classical sense and planning in the modern sense. Once launched, a proposal can rarely be withdrawn to a more propitious time; it must meet its fate, whether it be rejection or acceptance. As the discussion by the public proceeds to a climax, it becomes fitting for the representative policy-making body to express a decision either by vote or by some other method. And such a decision, is ideally the formal culmination of a process by which in fact the public has already made up its mind as to what it wants. One further important, but frequently neglected, item is necessary to complete the policy phase. This is the brief ceremony which, though performed in a multitude of formal and informal ways, is generally known as burying the hatchet. Discriminating and sincere dramatization of the values held in common among the erstwhile antagonists is a priceless asset in assuring the maximum degree of co-operation-or at least noninterference-by all parties in the execution of the program which has been finally adopted as policy. #RandolphHarris 13 of 19
The finding that traders may be trapped into undesirable equilibrium under an enforcer, for example, as the result of the mafisos intermediary’s commission is higher when one provides enforcement services than when one provides information only. This model finds that violence is more likely when the mafisos provides enforcement services and in the competition among rival mafiosi. That statement that obedience to another person is ipso facto submission needs also to be qualified by distinguishing “irrational” from “rational” authority. An example of rational authority is to be found in the relationship between student and teacher; one of irrational authority in the relationship between slave and master. Both relationships are based on the fact that authority of the person in command is accepted. Dynamically, however, they are of a different nature. The interests of the teacher and the student, in the ideal case, lie in the same direction. The teacher is satisfied if one succeeds in furthering the student; if one has failed to do so, the failure is one’s and the student’s. The slave owner, on the other hand, wants to exploit the slave as much as possible. The more one gets out of one, the more satisfied one is. At the same time the slave tries to defend as best one can one’s claims for a minimum of happiness. The interests of slave and master are antagonistic, because what is advantageous to the one is detrimental to the other. The superiority of the one over the other has different function in each case; in the first it is the condition for the furtherance of the person subjected to the authority, and in the second it is the condition for one’s exploitation. #RandolphHarris 14 of 19
Another distinction runs parallel to this: rational authority is rational because the authority, whether it is held by a teacher or a captain of a ship giving orders in an emergency, acts in the name of reason which, being universal, I can accept without submitting. Irrational authority has to use force or suggestion, because no one would let oneself be exploited if one were free to prevent it. Why are humans so prone to obey and why is it so difficult for them to disobey? As long as I am obedient to the power of the State, the Church, the media, or public opinion, I feel safe and protected. In fact it makes little difference what power it is that I am obedient to. It is always an institution, or men and women, who use force in one form or another and who fraudulently claim omniscience and omnipotence. My obedience makes me part of the power I worship, and hence I feel strong. I can make no error since it decides for me; I cannot be alone, because it watches over me; I cannot commit a sin, because it does not let me do so, and even if I do sin, the punishment is only the way of retuning to the almighty power. In order to disobey, one must have the courage to be alone, to err and to sin. However, courage is not enough. The capacity for courage depends on a person’s state of development. Only if a person has emerged from mother’s lap and father’s commands, only if one has emerged as a fully developed individual and thus has acquired the capacity to think and feel for oneself, only then can one have the courage to say “no” to power, to disobey. A person can become free through acts of disobedience by learning to say no to power. #RandolphHarris 15 of 19
However, not only is the capacity for disobedience the condition for freedom; freedom is also the condition for disobedience. If I am afraid of freedom, I cannot day to say “no,” I cannot have the courage to be disobedient. Indeed, freedom and the capacity for disobedience are inseparable; hence any social, political, and religious system which proclaims freedom, yet stamps out disobedience, cannot speak the truth. The liberation of the will from its passive condition and control by the prince of this World takes place when the believer recognizes one’s right of choice and begins deliberately to place one’s will on God’s side, thus choosing the will of God. Until the will is fully liberated for action, it is helpful for the believer to assert one’s decision frequently by saying, “I choose the will of God, and I refuse the will of the ultimate negative.” The soul may not even be able to distinguish which is which, but the declaration is having effect in the unseen World. God definitely works by His Spirit in the human as one chooses His will, energizing one through one’s volition continually to refuse the claims of sin and the ultimate negative; and the ultimate negative is thereby rendered more and more powerless, while the human is stepping out into the salvation obtained potentially for one at Calvary…and God is gaining once more a loyal subject in a rebellious World. On the part of the believer the action of the will is governed by the understanding of the mind: id est, the mind sees what to do, the will chooses to do it, and then from the spirit comes the power to fulfill the choice of the will and the percept of the mind. #RandolphHarris 16 of 19
For example, the human sees that one should speak, one chooses or wills to speak, one draws upon the power in one’s spirit to carry out one’s decision. This presumes a knowledge of how to use the spirit and involves the necessity of knowing the laws of the spirit, so as to cooperate fully with the Holy Ghost. The nature of the Spiritual Community is further clarified by distinction between it manifest and latent stages. To put it simply, the difference between the latent and manifest community is the difference of “before” and “after” the encounter with the New Being in Jesus as the Christ Before an individual or a group—be they ancient Mandarin Chinese or modern humanists—receives the gospel message, they are in a period of preparatory revelation. They are not destitute of the Spiritual Presence, for there are elements of faith in the sense of being grasped by an ultimate concern, and there are elements of love in the sense of a transcendent reunion of the separated. Therefore, they belong to the Spiritual Community, but in a latent manner. The latent Spiritual Community lacks the ultimate criterion of the Cross of the Christ which is the principle of resistance against profanization and demonization. The manifest Spiritual Community is the community of those who have encountered and accepted Jesus as the Christ and, consequently, in the Cross possess the means of constant self-negation, reformation, and transformation. The Spiritual Community in its totality is thus seen to extend far beyond the Christian churches, though it embraces them. The “before” and “after” the encounter with Jesus the Christ is not demarcated by the year 33 A.D. For the Spiritual Community in its latency is created by the Spiritual Presence which is operative in all of history, including the present moment. #RandolphHarris 17 of 19
The distinction between the latent and manifest Spiritual Community is not the same as the time-honored distinction between the visible and indivisible church, for “visible” and “invisible” apply to both the latent and manifest community. If its faith is expressed in an organized system of symbols and rituals, by this it is clear that the latent Spiritual Community is visible. The invisible latent community would seem to be those individuals who, although grasped by the Spiritual Presence, do not articulate their faith by adopting the symbols and cult of a recognizable, organized religion. “Visible” and “invisible” would apply to the manifest Spiritual Community in much the same way, the invisible manifest community being those who consciously and explicitly accept Jesus as the Christ, but shun the Christian churches. The existence of a Christian Humanism outside the Christian Church seems to me to make such a distinction necessary. It will not do to designate as non-churchly all those who have become alienated from the organized Churches and traditional creeds. My life in these groups for half a generation showed me how much latent Church there is in them: the experience of the finite character of human existence; the quest for the eternal and the unconditioned, and absolute devotion to justice and love; a hope which is more than any Utopia; an appreciation of Christian values; and a most delicate apprehension of the ideological misuse of Christianity in the Church and State. It often seemed to me as if the latent Church which I found in these groups, were a truer church than the organized Churches, because its members did not assume to be in possession of the truth. #RandolphHarris 18 of 19
Powerful as the latent church is—not even communism could life if it were devoid of all elements of the Spiritual Community. It lacks the criterion of the Cross to guard against demonization from within, and the organizational strength to fend off the attacks of the modern paganism. Plant guards and eat the fruit of them. I, the Lord, will turn the captivity of My people America, and they shall build the waste cities, and inhabit them. America shall no more be termed forsaken, neither shall the land be termed desolate any more. I will open rivers on the high hills, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land, springs of water. I will plant in the wilderness the cedar, the acacia tree, the myrtle and the olive tree. Be glad then, ye children of America, and rejoice in the Lord your God. For the pastures of the wilderness are green with grass, the tree bears its fruit; the fig-tree and the vine do yield their strength. Be glad, O land, and rejoice, for the Lord hath done great things. I pledge allegiance to the flag of the United States of American, and to the Republic, for which it stands, One Nation, Under God, Indivisible with Liberty and Justice for all. How manifold are Thy works, O Lord! In wisdom hast Thou made them all. O Lord, our God, how glorious is Thy name in all the Earth! When I behold the Heavens, the work of Thy fingers, the moon and the stars which Thou hast established; what is human that Thou art mindful of them, and the son of man that Thou thinkest of him? Yet hast Thou made one but little less than divine, and hast crowned one with glory and honor. Thou hast made one to have dominion over the words of Thy hands; all things hast Thou put under one’s feet. Beloved of Thee are humans, Thine own creation, fashioned in Thine image. And pleasure be sure to donate to the Sacramento Fire Department, they are not receiving all of their resources. #RandolphHarris 19 of 19
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Humans Had to Leave the Garden of Eden in order to Become Fully Human
Although Dr. Freud has for many years paid little attention to the phenomenon of nonsexual aggression, Dr. Alfred Adler has put the tendencies in the center of his system. However, he deals with them not as sado-masochism, but as “inferiority feelings” and the “wish for power.” Dr. Adler sees only the rational side of these phenomena. While we are speaking of an irrational tendency to belittle oneself and make oneself small, he thinks of inferiority feelings as adequate reaction to actual inferiorities, such as organic inferiorities or the general helplessness of a child. And while we think of the wish for power as an expression of an irrational impulse to rule over others, Dr. Adler looks at it entirely from the rational side and speaks of the wish for power as an adequate reaction which has the function of protecting a person against the dangers springing from his or her insecurity and inferiority. Dr. Adler, here, as always, cannot see beyond purposeful and rational determinations of human behaviour; and though he has contributed valuable insights into the intricacies of motivation, he remains always on the surface and never descends into the abyss of irrational impulses as Dr. Freud has done. In psychoanalytic literature a viewpoint different from Dr. Freud’s has been presented by Dr. Wilhelm Reich, Dr. Karen Horney, and myself. Although Dr. Reich’s views are based on the original concept of Dr. Freud’s libido theory, he points out that the masochistic person ultimately seeks pleasure and that the pain incurred is a by-product, not an aim in itself. #RandolphHarris 1 of 19
Dr. Horney was the first one to recognize the fundamental role of masochistic strivings in the neurotic personality, to give a full and detailed description of the masochistic character traits, and to account for them theoretically as the outcome of the whole character structure. In her writings, as well as in my own, instead of the masochistic character traits being thought of as rooted in the sexual perversion, the latter is understood to be the sexual expression of psychic tendencies that are anchored in a particular kind of character structure. What is the root of both the masochistic perversion and masochistic character traits respectively? Furthermore, what is the common root of both the masochistic and the sadistic strivings? Both the masochistic and sadistic strivings tend to help the individual to escape one’s unbearable feeling of aloneness and powerlessness. Psychoanalytic and other empirical observations of masochistic persons give ample evidence that they are filled with a terror of aloneness and insignificance. Frequently this feeling is not conscious; often it is covered by compensatory feelings of eminence and perfection. However, if one only penetrates deeply enough into the unconscious dynamics of such a person, one finds these feelings without fail. The individual finds oneself “free” in the negative sense, that is, alone with one’s self and confronting an alienated, hostile World. In this situation, to quote a telling description of Mr. Dostoevski, in The Brothers Karamazov, he has “no more pressing need than the one to find somebody to whom he can surrender, as quickly as possible, that gift of freedom which he, the unfortunate creature, was born with.” #RandolphHarris 2 of 19
The frightened individual seeks for somebody or something to tie one’s self to; one cannot bear to be one’s own individual self any longer, and one tries frantically to get rid of it and to feel security again by the elimination of this burden: the self. Masochism is one way toward this goal. The different forms which the masochistic strivings assume have one aim: to get rid of the individual self, to lose oneself; in other words, to get rid of the burden of freedom. This aim is obvious in those masochistic strivings in which the individual seeks to submit to a person or power which one feels as being overwhelmingly strong. (Incidentally, the conviction of superior strength of another person is always to be understood in relative terms. It can be based either upon the actual strength of the other person, or upon a conviction of one’s own utter insignificance and powerlessness. In the latter event a mouse or a leaf can assume threatening features.) In other forms of masochistic strivings the essential aim is the same. In the masochistic feeling of smallness we find a tendency which serves to increase the original feeling of insignificance. How is this to be understood? Can we assume that by making a fear worse one is trying to remedy it? Indeed, this is what the masochistic person does. As long as I struggle between my desire to be independent and strong and my feeling of insignificance or powerlessness I am caught in a tormenting conflict. If I succeed in reducing my individual self to nothing, if I can overcome the awareness of my separateness as an individual, I may save myself from this conflict. #RandolphHarris 3 of 19
To feel utterly small and helpless is one way to this aim; to be overcome by the effects of intoxication still another. If all other means have not succeeded in bringing relief from the burden of aloneness, the phantasy of suicide is the last hope (but not an option). Under certain conditions these masochistic strivings are relatively successful. If the individual finds cultural patterns that satisfy these masochistic strivings (like the submission under the “leader” in Fascist ideology), one gains some security by finding oneself united with millions of others who share these feelings. Yet even in these cases, the masochistic “solution” is no more of a solution than neurotic manifestations ever are: the individual succeeds in eliminating the conspicuous suffering but not in removing the underlying conflict and the silent unhappiness. When the masochistic striving does not find a cultural pattern or when it quantitatively exceeds the average amount of masochism in the individual’s social group, the masochistic solution does not even solve anything in relative terms. It springs from an unbearable situation, tends to overcome it, and leaves the individual caught in new suffering. If human behaviour were always rational and purposeful, masochism would be as inexplicable as neurotic manifestations in general are. This, however, is what the study of emotional and mental disturbances has taught us: that human behaviour can be motivated by strivings which are caused by anxiety or some other unbearable state of mind, that these strivings tend to overcome this emotional state and yet merely cover up its most visible manifestations, or not even these. #RandolphHarris 4 of 19
Neurotic manifestations resemble the irrational behaviour in a panic. Thus an individual, trapped in a fire, stands at the window of his or her room and shouts for help, forgetting entirely that no one can hear one and that one could still escape by the staircase which will also be aflame in a few minutes. One shouts because one wants to be saved, and for the moment this behaviour appears to be a step on the way to being saved—and yet it will end in complete catastrophe. In the same way the masochistic strivings are caused by the desire to get rid of the individual self with all its shortcomings, conflicts, risks, doubts, and unbearable aloneness, but they only succeed in removing the most noticeable pain or they even lead to greater suffering. The irrationality of masochism, as of all other neurotic manifestations, consists in the ultimate futility of the means adopted to solve an untenable emotional suffering. These considerations refer to an important difference between neurotic and rational activity. In the latter the result corresponds to the motivation of an activity-one acts in order to attain a certain result. In neurotic strivings one acts from a compulsion which has essentially a negative character: to escape an unbearable situation. The strivings tend in a direction which only fictitiously is a solution. Actually the result is contradictory to what the person wants to attain; the compulsion to get rid of an unbearable feeling was so strong that the person was unable to choose a line of action that could be a solution in any other but a fictitious sense. #RandolphHarris 5 of 19
The implication of this for masochism is that the individual is driven by an unbearable feeling of aloneness and insignificance. One then attempts to overcome it by getting ride of one’s self (as a psychological, not as a physiological entity); one’s way to achieve this is to belittle oneself, to suffer, to make oneself utterly insignificant. However, pain and suffering are not what one wants; pain and suffering are the price one pays for an aim which one compulsively tries to attain. The price is dear. One has to pay more and more, like a peon, one only gets into greater debt without ever getting what one has paid for: inner peace and tranquility. The masochistic perversion proves beyond doubt that suffering can be something sought for. However, in the masochistic perversion as little as in moral masochism suffering is not the real aim; in both cases it is the means to an aim: forgetting one’s self. The difference between the perversion and masochistic character traits lies essentially in the following: In the perversion the trend to get rid of one’s self is expressed through the medium of the body and linked up with the sexual feelings. While in moral masochism, the masochistic trends get hold of the whole person and tend to destroy all the aims which the ego consciously tries to achieve, in the perversion the masochistic strivings are more or less restricted to the physical realm; moreover by their amalgamation with pleasures of the flesh they participate in the release of tension occurring in the sphere of pleasures of the flesh and thus find some direct release. #RandolphHarris 6 of 19
The annihilation of the individual self and the attempt to overcome thereby the unbearable feeling of powerlessness are only one side of the masochistic strivings. The other side is the attempt to become a part of the bigger and more powerful whole outside of oneself, to submerge and participate in it. This power can be a person, an institution, God, the nation, conscience, or a psychic compulsion. By becoming part of a power which is felt as unshakably strong, eternal, and glamorous, one participates in its strength and glory. One surrenders one’s own self and renounces all strength and pride connected with it one loses one’s integrity as an individual and surrenders freedom; but one gains a new security and a new pride in the participation in the power in which one submerges. One gains also security against the torture of doubt. The masochistic person, whether one’s master is an authority outside of oneself or whether one has internalized the master as conscience or a psychic compulsion, is saved from making decisions, saved from the final responsibility for the fate of one self, and thereby saved from the doubt of what decision to make. One is also saved from the doubt of what the meaning of one’s life is or who “one” is. These questions are answered by the relationship to the power to which one has attached oneself. The meaning of one’s life and the identity of one’s self are determined by the greater whole into which the self has submerged. For centuries kings, priests, feudal lords, industrial bosses and parents have insisted that obedience is a virtue and that disobedience is a vice. However, human history began with an act of disobedience, and it is not unlikely that it will be terminated by an act of obedience.#RandolphHarris 7 of 19
Human history was ushered in by an act of disobedience according to the Hebrew and Greek myths. Adam and Eve, living in the Garden of Eden, were part of nature; they were in harmony with it, yet did not transcend it. They were in nature as the fetus is in the womb of the mother. They were human, and at the same time not yet human. All this changes when they disobeyed an order. By breaking the ties with Earth and mother, by cutting the umbilical cord, human emerged from a pre-human harmony and were able to take the first step into independence and freedom. The act of disobedience set Adam and Eve free and opened their eyes. They recognized each other as strangers and the World outside them as strange and even hostile. Their act of disobedience broke the primary bond with nature and made them individuals. “Original sin,” far from corrupting humans, set them free; it was the beginning of history. Humans had to leave the Garden of Eden in order to learn to rely on their own powers and become fully human. The prophets, in their messianic concept, confirmed the idea that humans had been right in disobeying; that they had not been corrupted by their “sin,” but freed from the fetters of pre-human harmony. For the prophets, history is the place where man and woman become human; during its unfolding they develop their powers of reason and of love until they create a new harmony between themselves, other humans and nature. This new harmony is described as “the end of days,” that period of history in which there is peace between man and man, and between man and nature. It is a “new” paradise created by humans, and one which they alone could create because they were forced to leave the “old” paradise as a result of their disobedience. #RandolphHarris 8 of 19
Just as the Hebrew myth of Adam and Eve, so the Greek myth of Prometheus sees all of human civilization based on an act of disobedience. Prometheus, in stealing the fire form the gods, lays the foundation for the evolution of humans. There would be no human history were it not for Prometheus’ “crime.” He, like Adam and Eve, is punished for his disobedience. However, he does not repent and ask for forgiveness. On the contrary, he proudly says: “I would rather be chained to this rock than be the obedient servant of the gods.” Humans have continued to evolve by acts of disobedience. Not only was their spiritual development possible only because there were humans who dared to say no to the power that be in the name of their conscience or their faith, but also their intellectual development was dependent on the capacity for being disobedient—disobedient to authorities who tried to muzzle new thoughts and to the authority of long-established opinions which declared a change to be nonsense. If the capacity for disobedience constituted the beginning of human history, obedience might very well cause the end of human history. This is not symbolically nor poetically. There is the possibility, or even the probability, that the human race will destroy civilization and even all life upon Earth within the next five to tend years. There is no rationality or sense in it. However, the fact is that, while we are living technically in the Atomic Age, the majority of humans—including most of those who are in power—still live emotionally in the Stone Age; that while our mathematic, astronomy, and the natural sciences are of the twenty-first century, most of our ideas about politics, the state, and society lag far behind the age of science. #RandolphHarris 9 of 19
If humankind commits suicide, it will be because people will obey those who command them to push the deadly buttons; because they will obey the archaic passions of fear, hate, and greed; because they will obey obsolete cliches of State sovereignty and national honor. The Soviet leaders talk much about revolutions, and we in the “free World” talk much about freedom. Yet they and we discourage disobedience—in the Soviet Union explicitly and by force, in the free World implicitly and by the more subtle methods of persuasion. However, this is not to say that all disobedience is a virtue and all obedience a vice. Such a view would ignore the dialectical relationship between obedience and disobedience. Whenever the principles which are obeyed and those which are disobeyed are irreconcilable, an act of disobedience to its counterpart, and vice versa. Antigone is the classic example of this dichotomy. By obeying the inhuman laws of the State, Antigone necessarily would disobey the laws of humanity. By obeying the latter, she must disobey the former. All martyrs of religious faiths, of freedom and of science have had to disobey those who wanted to muzzle them in order to obey their own consciences, the laws of humanity and of reason. If a human can only obey and not disobey, one is a slave; if one can only disobey and not only, one is a revel (not a revolutionary); one acts out of anger, disappointment, resentment, yet not in the name of a conviction or a principle. #RandolphHarris 10 of 19
However, in order to prevent a confusion of terms an important qualification must be made. Obedience to a person, institution or power (heteronomous obedience) is submission; it implies the abdication of my autonomy and the acceptance of a foreign will or judgment in place of my own. Obedience to my own reason or conviction (autonomous obedience) is not an act of submission but one of affirmation. If authentically mine, my conviction and my judgment are part of me. If I follow them rather than the judgment of others, I am being myself; hence the word obey can be applied only in a metaphorical sense and with a meaning which is fundamentally different from the one in the case of “heteronomous obedience.” However, this distinction still needs two further qualifications, one with regard to the concept of conscience and the other with regard to the concept of authority. The word conscience is used to express two phenomena which are quite distinct from each other. One is the “authoritarian conscience” which is the internalized voice of an authority whom we are eager to please and afraid of displeasing. This authoritarian conscience is what most people experience when they obey their conscience. It is also the conscience which Dr. Freud speaks of, and which he called “Super-Ego.” This Super-Ego represents the internalized commands and prohibitions of father, accepted by the son out of fear. Different from the authoritarian conscience is “humanistic conscience”; this is the voice present in every human being and independent from external sanctions and rewards. #RandolphHarris 11 of 19
Humanistic conscience is based on the fact that as human beings we have an intuitive knowledge of what is human and inhuman, what is conducive of life and what is destructive of life. This conscience serves our functioning as human beings. It is the voice which calls us back to ourselves, to our humanity. Authoritarian conscience (Super-Ego) is still obedience to a power outside of myself, even though this power has been internalized. Consciously I believe that I am following my conscience; in effect, however, I have swallowed the principles of power; just because of the illusion that humanistic conscience and Super-Ego are identical, internalized authority is so much more effective than the authority which is clearly experienced as not being part of me. Obedience to the “authoritarian conscience,” like all obedience to outside thoughts and power, tends to debilitate “humanistic conscience,” the ability to be and to judge oneself. Now, what is a fanatic? How can we recognize one? There is a tendency today, when genuine conviction has become so rare, to call “fanatic” anyone who has a deep faith in a spiritual or scientific conviction that differs radically from the opinions of others, and has not yet been proven. If this were so, then indeed, the greatest and most courageous men—Buddha, Isaiah, Socrates, William Wirt Winchester, William Randolph Hearst, Jesus, Galileo, Darwin, Marx, Freud, Einstein—would all have been “fanatics.” #RandolphHarris 12 of 19
The question of who is a fanatic can often not be answered by judging the contents of an assertion. For instance, faith in man or woman and in his or her potentialities can not be proven intellectually, although it can be deeply rooted in the authentic experience of the believer. Again, in scientific thought, there is often quite a distance from the stage of hypothesis formation to valid proof, and the scientists needs to have faith in one’s thinking, until one can arrive at the stage of proof. True enough, there are many assertions that are clearly in contrast to the laws of rational thought, and anyone who holds an unshakable belief in them may be correctly called a fanatic. However, often it is not easy to decide what is irrational and what is not, and neither “proof” nor general agreement are sufficient criteria. In fact, it is easier to recognize the fanatic by some qualities in one’s personality rather than by the contents of one’s convictions. The most important—and usually an observable—personal quality in the fanatic is a kind of “cold fire,” a passion which at the same time has no warmth. The fanatic is unrelated to the World outside oneself; one is not concerned with anybody or anything—even though one may proclaim one’s concern as an important part of one’s “faith.” The cold glitter in one’s eyes often tells us more about the fanatical quality of one’s ideas than the apparent “unreasonableness” of the ideas themselves. Speaking in a more theoretical vein, the fanatic can be described as a highly narcissistic person who is disengaged from the World outside. One does not really feel anything since authentic feeling is always the result of the interrelation between oneself and the World. #RandolphHarris 13 of 19
The fanatic’s pathology is similar to that of a depressed person who suffers not from sadness (which would be a relief) but from the incapacity to feel anything. The fanatic is different from the depressed person (and in some ways similar to the manic) inasmuch as one has found a way out of acute depression. One has built for oneself an idol, an absolute, to which one surrenders completely but of which one also makes oneself a part. One then acts, thinks, and feels in the name of one’s idol, or rather, one has the illusion of “feeling,” of inner excitement, while one has no authentic feeling. One lives in a state of narcissistic excitement since one has drowned the feeling of one’s isolation and emptiness in a total submission to the idol and in the simultaneous deification of one’s own ego, which one has made part of the idol. One is passionate in one’s idolatric submission and in one’s grandiosity; yet cold in one’s inability for genuine relatedness and feeling. One’s attitude may be described symbolically as “burning ice.” If the content of one’s idol is love, brotherliness, God, salvation, the country, the race, honour, et cetera, rather than frank destructiveness, hostility, or overt desire for conquest, one will be particularly deceptive to others. However, as far as human reality is concerned, it makes little difference what the nature of the idol is. Fanaticism is always the result of the incapacity for authentic relatedness. The fanatic is so seductive, and hence so dangerous politically, because one seems to feel so intensely and to be so convinced. Since we all long for certainty and passionate experience, is it surprising that the fanatic succeeds in attracting so many with one’s counterfeit faith and feelings? #RandolphHarris 14 of 19
One of the fascinating features of actual negotiation is the fact that a great deal of it is nonverbal, proceeding by gesture, posture, facial expression, grunts, sighs, smiles, cheers, snorts, and sneers. Many arguments advanced by literate and rational means are met not in kind but by ridicule, indifference, browbeating, threat, or suppression. Yet the outcome may be agreed to by all concerned. Some of the ideological justifications offered in defense of group interests are often discounted at far below face value without either party dropping its mask of seriousness in speaking or hearing them. On the other hand, profoundly sincere statements of devotion to community interest may be brutally condemned as window-dressing, without preventing later acceptance of highly formal and moral prembles to final agreements. These necessary qualifications to practice, however, do not obviate the frequently pressing practical problem of when to terminate discussion. Where, between utter unanimity at one pole and outright conflict t the other, is the best point for decision? Th principle of majority rule should not mean that as soon as 51 percent of the participants in a decision-making body make up their mind, no more discussion is required. If attention is kept on the fact that, for planning operations, the essential function of the policy phase is to produce a binding commitment for a specified period of time, the attainment of a majority for a proposal may be quite an insufficient guide as to when to terminate discussion. #RandolphHarris 15 of 19
Indeed, when affairs of this sort are well-handled in practice, they proceed quite the other way around; the termination of discussion is the moment to take the vote which officially and ceremonially signifies the reaching of the decision. When all relevant facts have been presented, when all possibilities have been explored, when all compromises and concessions have been bargained out, then it will be noticed that participants, if they have anything more to say at all, will begin to repeat themselves. Or, they cease to engage in discussion, and commence to talk only to delay actions. Experienced discussants are quite able to discern this moment. To ask for a vote on the question prior to this point is to court later nonco-operation from dissident minorities; to postpone discussion after this point is to build up unnecessary impatience and hostile feelings. When the vote is taken, if the proposal wins, the bigger the majority for it, the better the chances of later getting the co-opertion of the losing minorities. Also, the less chance of having to reopen the policy before its term of commitment runs out. When minorities have had their day in court, as it were, and have lost their case fairly after full debate, they become obligated to abide by the decision of the majority. Until there has been a full debate there is not likely to be mutual understanding, and a consensus on the nature of the specific differences between majority and minority (“agreement to disagree”), which, while not constituting unanimous agreement, yet preserves the integrity of the community. #RandolphHarris 16 of 19
As long as the conditions of discussion are maintained, minorities can become majorities in the future, especially when periodic opportunities for evaluation and reconsideration are given, along with the customary opportunities for re-election for officers. There is likely to be a series of issues, each of which divides the public in diverse ways. Opponents on one issue become allies on others, so that permanent alienation of any group is rare. The activities and the resulting relationships and outcomes with an enforcement intermediary are important. If for instance, an investigation is done, and election fraud has been uncovered, it is important to do more than keep a record of this. Immediate punishment needs to be inflicted on the cheater. If the punishment is drastic enough, authority’s threat of inflicting it is credible, then it deters cheating. However, if authorities make threats to punish others and allow people who have no authority threaten to punish law abiding citizens and does nothing to punish them, and at the same time protects criminals, the state then is a sponsor and coconspirator of terrorism. However, a state that is about law and order, threatens to inflict an immediate punishment and does not rely on any repeated gams with cheaters and does not share any responsibility for their actions. Among the legal privileges of corporations…are the right to sue and the “right” to be sued. Who wants to be sued! However, the right to be sued is the power to make a promise…a prerequisite to doing business. One has to be a part of a mutually reinforcing system—this right is valuable to you in deals with others, and others will credibly reciprocate your honesty. It is also important to purchase protection against oneself. The phenomenon is also similar to the idea of “giving hostages” to guarantee one’s own good behaviour. #RandolphHarris 17 of 19
In saving the man and woman, God calls him into co-action with Himself, to work out one’s own salvation, for it is the Holy Spirit who work with and in one, to enable one to will and to do God’s pleasure. God give to the man or woman in the hour of one’s regeneration the decisive liberty of will to rule over oneself, as one walks in fellowship with God. And by this restoration of a will free to act in choosing for God. The ultimate negative loses one’s power. The ultimate negative is the god of this World, and one rules the World through the will of humans enslaved by one—enslaved not only directly but indirectly, by one’s inciting humans to enslave one another and to covet the power of “influence,” whereas they should work with God to restore to every human the freedom of one’s own personal volition, and the power of choice to do right because it is right—the power obtained for them at Calvary. In this direction we can see the working of the World-rulers of darkness in the realm which they govern, directly in atmospheric influence and indirectly through humans, in hypnotic suggestions, mind reading, manipulation of the will, and other forms of invisible force, sometimes employed for the supposed good of others. The danger of all forms of healing by “suggestion,” and all kindred methods of seeking to benefit humans in physical or mental ways, lies in their bringing about passivity of the will and mental powers which lays them open to influences of psychopathological offenders. We, for the moment, avoid the word “church” since it is too closely associated with the ambiguities of religion. Instead, we speak of the Spiritual Community which is the community of the New Being. #RandolphHarris 18 of 19
The Community of the New Being is neither organized religion, nor hierarchical authority, nor social organization; it is primarily a group of people who express a new reality by which they have been grasped. The clue to understanding the connection between the New Being and the Spiritual Community is the nature of revelation, which includes a divine manifestation plus its reception as such by an individual or a group. Christology emphasizes final revelation in the Christ; ecclesiology, its reception in faith. As the Christ is not the Christ without those who receive Him as the Christ, so the Spiritual Community is the creation of the Spirit which opens the eyes of faith to a recognition of the New Being. However, it is the New Being in Jesus as the Christ that is the criterion of the Spiritual Presence and the measure of the marks of the Spiritual Community. The story of the ecstatic event of Pentecost a graphic illustration of the marks of the Spiritual Community. The first mark of faith, for the individuals who constitute the community are grasped by the Spiritual Presence. Within the Spiritual Community there is room for an unlimited variety of “faiths,” even conflicting ones, as long as they are all animated by the Spirit. The second mark is love, for the New Being manifest in the Spiritual Community reunited those who are separated. The third and fourth marks, unity and universality, follow naturally upon the faith and love generated by the Spirit. The Spiritual Community, holy though it is, is not the ultimate fulfillment of the Kingdom of God. In the Spiritual Community one participates in unambiguous life, but only fragmentarily. I pledge allegiance to the United States of America, and to the republic, for which it stands, one nation, under God, indivisible, with liberty and justice for all. And please be sure to donate to the Sacramento Fire Department, they are not receiving all of their resources. #RandolphHarris 19 of 19
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Make America Safe Again
Many people in the United States of America recognize communism as an overwhelming threat to values, which have been central to their own lives and families. Values shape what men and women see as important in life, how priorities are to be established, and how they create their own places within a given historical context. It is the intensity of commit to a set of values that provides sources of meaning in what otherwise would be a drab and mundane World. This intensity ranges along a continuum from the vigor and fervor of true believer to only qualified confidence in their own beliefs and commitments. To some, values are at the center of self-identities. There are several criteria that form the core values of American families. Americans have drawn upon the values of individualism, the pursuit of happiness, freedom, and equality, which are noteworthy in the Declaration of Independence and the U.S. Constitution in shaping their historical destiny. The rights and privilege prominently emphasized in the Constitution were designed to place limits on what our government could or could not do. The equality of opportunity is formally inscribed on the Statue of Liberty and also a prominent part of the value system of America. The core values of American life are deeply embedded in historical experiences and traditions. All modern nations are required to create and maintain their society as a moral community. It is through deployment of many aspects of their core values that they are able to achieve this purpose. The values that are drawn upon in this process do not endure very long without modifications. Each generation finds it necessary to take the data from the past and rework it to fit the need of their time. #RandolphHarris 1 of 18
Other core values were selected as a result of the extensiveness with which they are held in the general population and for the direction in which society is moving. For example, the importance of intimate relationships is primarily emphasized in individual hopes and aspirations for having a “good marriage.” Other prominent values include consumerism, materialism, and technology. These beliefs and values are clearly evident in lifestyles that continue to be accentuated with the passing of time. No claims are made for the exclusiveness of the values selected. Americans hold the view that the ultimate social reality resides with the individual personally, rather than with the community, the family, or the broader society. Accordingly, the essential feature of social life is that social groups are made up of interacting individuals. We belong to social groups because it is practical and expedient to do so. If it is no longer in our best interests to belong to a particular group, we have a right to disaffiliate. The prominent place of the individual is evident in the right of and freedoms guaranteed by the U.S. Constitution. The norm calling for recognizing the dignity and worth of each individual is advocated to offset stereotypes based on race, gender, and national origin. Ideas about individualism hold that individuals are unique, have special talents and abilities, and if they work hard enough, they can be successful in life. However, freedom is conditional and dependent upon the options that have been made available to us. How we make choices among options is shaped by our social condition of desires and preferences. #RandolphHarris 2 of 18
In the subsequent creation of a civil society, certain basic rights or entitlements grew out of what it means to be human or to be a citizen of the state. The personal freedom accorded to the individual included freedom of speech, freedom of press, and the rights of assembly. The major advantages of political democracy were seen as deriving from permitting citizens to become engaged in civic participation on a widespread basis. The developments during childhood consist of an enormous amount of social learning in order for the child to find his or her place within the complexity of the modern World. Learning to belong requires an awareness of the rules that regulate social conduct. The child must learn that there is a time and place, both for talking and remaining silent; that certain rights of others must be respected; that activities are structured in some prearranged sequence and that performances are evaluated and rewarded or punished accordingly. Belonging and membership reflect the qualities of family bonds, friendship ties, love, career commitments, and other cohesive relationships that offer support for one’s identity. If these relationships are rewarding, then one may proceed with a relatively high degree of confidence in developing personal goals, and plans for the future. However, if one views significant others as being indifferent and unsupportive, experiences of loneliness are likely to follow and the feeling develops that one must rely exclusively on personal resources in times of trouble. “Communism,” its original manifesto stated, “does not propose to ‘capture’ the bourgeois state, but to conquer and destroy it.” #RandolphHarris 3 of 18
The major problem confronting the people of the United States of America and free peoples everywhere in the first quarter of the 21st century is the threat to peace and freedom presented by the militant aggressiveness of international communism. As society moves away from traditional ideas such as family units, private property, basic human rights, and freedom, the road to a communist regime is already being paved like the crack of doom. Communism pours the poison of disloyalty into the very arteries of our national life. American has never witnessed anything like this before. Such creatures of passion, disloyalty, and anarchy must be crushed out. Communists are lawless, they are teaching kids to question their gender, and they have a strong hatred for America and traditional America values. It is America that have saved the World. Underneath their skin, communism and liberalism are blood brothers. Sadism to many observers seemed less of a puzzle than masochism. That one wished to hurt others or to dominate them seemed, though not necessarily “good,” quite natural. Mr. Hobbes assumed as a “general inclination of all mankind” the existence of “a perpetual and restless desire of power after power that ceaseth only in Death.” For him the wish for power has no diabolical quality but is a perfectly rational result of man’s desire for pleasure and security. From Mr. Hobbes to Mr. Hitler, who explains the wish for domination as the logical result of the biologically conditioned struggle for survival of the fittest, the lust for power has been explained as a part of human nature which does not warrant any explanation beyond the obvious. Masochistic strivings, however, tendencies directed against one’s own self, seem to be a riddle. #RandolphHarris 4 of 18
How should one understand the fact that people not only want to belittle and weaken and hurt themselves, but even enjoy doing so? Does not the phenomenon of masochism contradict our whole picture of the human psyche as directed toward pleasure and self-preservation? How can one explain that some people are attracted by and tend to incur what we all seem to go to such length to avoid: pain and suffering? There is a phenomenon, however, which proves that suffering and weakness can be the aim of human striving: the masochistic perversion. Here we find that people quite consciously want to suffer in one way or another and enjoy it. In the masochistic perversion, a person feels sexual excitement when experiencing pain inflicted upon one by another person. However, this is not the only form of masochistic perversion. Frequently it is not the actual suffering of pain that is sought for, but the excitement and satisfaction aroused by being physically bound, made helpless and weak. Often all that is wanted in the masochistic perversion is to be made weak “morally,” by being treated or spoken to like a little child, or by being scolded or humiliated in different ways. In the sadistic perversion, we find the satisfaction derived from corresponding devices, that is, from hurting other persons physically, from tying them with ropes or chains, or from humiliating them by action or words. The masochistic perversion with it conscious and intentional enjoyment of pain or humiliation caught the eye of psychologist and writers earlier than the masochistic character (or moral masochism). #RandolphHarris 5 of 18
More and more, however, one recognized how closely the masochistic tendencies of the kind we described first are akin to the sexual perversion, and that both types of masochism are essentially one and the same phenomenon. Certain psychologists assumed that since there are people who want to submit and to suffer, there must be an “instinct: which has this very aim. Sociologists, like Dr. Vierkand, came to the same conclusion. The first one to attempt a more thorough theoretical explanation was Dr. Freud. He originally thought that sado-masochism was essentially a sexual phenomenon. Observing sado-masochistic practices in little children, he assumed that sado-masochism was a “partial drive” which regularly appears in the development of the sexual instinct. He believed that sado-masochism tendencies in adults are due to a fixation of a person’s psychosexual development on an early level or to a later regression to it. Later on, Dr. Freud became increasingly aware of the importance of those phenomena which he called moral masochism, a tendency to suffer not physically, but mentally. He stressed also the fact that masochistic and sadistic tendencies were always to be found together in spite of their seeming contradiction. However, he changed his theoretical explanation of masochistic phenomena. Assuming that there is a biologically given tendency to destroy which can be directed either against others or against oneself, Dr. Freud suggested that masochism is essentially the product of this so-called death-instinct. If directed against one’s own person, he further suggested that this death-instinct, which we cannot observe directly, amalgamates itself with the sexual instinct and in the amalgamation appears as masochism, and as sadism if directed against others. #RandolphHarris 6 of 18
Dr. Freud assumed that this very mixture with the sexual instinct protect humans from the dangerous effect the unmixed death-instinct would have. According to Dr. Freud, if one fails to amalgamate destructiveness with pleasures of the flesh, then humans have only the choice of either destroying themselves or destroying others. This theory is basically different from Dr. Freud’s original assumption about sado-masochism. There, sadomasochism was essentially a sexual phenomenon, but in the newer theory it is essentially a nonsexual phenomenon, the sexual factor in it being only due to the amalgamation of the death-instinct with the sexual instinct. One of the more extreme forms of pathological thinking, is paranoid thinking. The case of an individual suffering from paranoic delusions is clear to the psychiatrist and to most laymen as well. The man or woman who tells us that everybody is “after him,” or “after her,” this is one’s colleagues, one’s friends, and even one’s spouse are conspiring to murder one is typically recognized by most as being insane, but this is not always the case. On what basis is this considered insanity? Quite obviously not because the accusations one makes are logically impossible. It could be that one’s enemies, one’s acquaintances, even one’s family have united to destroy one; in fact such things have happened. We can not truthfully answer the unfortunate patient and say that what one assumes is not possible. We can only argue that it is very unlikely; that it is unlikely due to the infrequency of such events in general and the character of one’s spouse and friends in particular. (However, character is very important, as there are people who are around a lot of seedy people, whom they cannot trust, and this is not always by choice.) #RandolphHarris 7 of 18
Yet we shall not convince the patient. For one, reality is based on logical possibility not on probability. This attitude is exactly the basis of one’s illness. One’s contact with reality rests on the small basis of its compatibility with the laws of logical thinking, and does not require the examination of realistic probability. It does not require it because the paranoic is not capable of making this examination. As with every psychotic patient, one’s contact with reality is exceedingly thin and brittle. Reality, for one, is mainly what exists within oneself, one’s own emotions, fears, and desires. The World outside is the mirror or the symbolic representation of one’s inner World. However, in contract to the schizophrenic person, many paranoid persons have preserved one aspect of the sane thinking: the requirement of logical possibility. They have merely relinquished the other, the other, the aspect of realistic probability. If only possibility is required as a condition for truth, it is easy to achieve certainty. If, on the other hand, probability is required, there are relatively few thins to be certain of. This is indeed what makes paranoid thinking so “attractive” in spite of the suffering it causes. It saves man from doubt. It guarantees a sense of certainty, which transcends most insights to which sane thinking can lead. It is easy for people to recognize paranoid thinking in the individual case of a paranoid psychotic. However, to recognize paranoid thinking when it is shred by millions of other people and approved by the authorities who lead them, is more difficult. A case in point is the conventional thinking about Russia. Most Americans today think about Russia in a paranoid fashion; namely, they ask what is possible rather than what is probable. #RandolphHarris 8 of 18
Indeed, it is possible that President Putin wants to conquer us by force. It is possible that he makes peace proposals in order to make us unaware of the danger. It is also possible that his whole argument with the Chinese Communists about coexistence is nothing but a trick to make us believe that he wants peace in order to al the better surprise us. If we think only of possibilities, then indeed there is no chance for realistic and sensile political action. Sane thinking means not only to think of possibilities, which in fact are always relatively easy to recognize, but to think also of probabilities. That means to examine the realistic situations, and to predict to some extent an opponent’s probable action by means of an analysis of all the factors and motivations that influence one’s behaviour. To make this point perfectly clear, I want to state that my emphasis on sane versus paranoid thinking does not imply judgment that the Russians might not have all the sinister and deceptive plans just mentioned. Instead, it insists that we must conduct a thorough and dispassionate examination of the facts and that logical possibilities as such proves nothing and means little. Another pathological mechanism which threatens realistic and effective political thinking is that of projection. Everyone is familiar with this mechanism in its cruder forms when it appears in individual cases. Everybody knows the hostile and destructive person who accused everybody else of being hostile and pictures oneself and being innocent and victimized. There are thousands of marriages that continue to exist on the basis of this projective mechanism. Each of the partners accuses the other of what in reality is one’s own problem, and hence succeeds in being entirely occupied with the problem of one’s partner instead of facing one’s own. #RandolphHarris 9 of 18
Again what is easily seen in individual cases is not seen when the same projective mechanism is shared by millions and supported by their leaders. For example, during the First World War, the peoples in the allied countries believed that the Germans were vile Huns, killing innocent babies and that they were the true personification of all evil to the extent that even the music of Mr. Bach and Mr. Beethoven became part of the Devil’s territory. On the other hand the accusers of the Huns were fighting only for the noblest purposes, for freedom, for peace, for democracy, and so on. The Germans, strangely enough, believed exactly the same things about the allies. What is the result? The enemy appears as the embodiment of all evil because all evil that I feel in my self is projected on to him or her. Logically, after this has happened, I consider myself as the embodiment of all good since the evil has been transferred to the other side. The result is indignation and hatred against the enemy and uncritical, narcissistic self-glorification. This can create a mood of common mania and shared passion of hate. Nevertheless, it is pathological thinking, dangerous when it leads to war and deadly when war means destruction. Our attitudes toward communism, the Soviet Union, and Communist China are, to a considerable extent demonstrations of projective thinking. Indeed, the Stalinist terror system was inhuman, cruel, and revolting, although no more so than the terror in a number of countries that we call free—no more so, for instance than was the terror of Mr. Trujillo or Mr. Batista. #RandlphHarris 10 of 18
I do not mention non-communist cruelty or callousness as being extenuating factors in judging the Stalin regime, because obviously cruelties and inhumanities do not cancel out each other. I mention them to show that the indignation of many people against Mr. Stalin is not as genuine as they believe it to be. If it were, they would feel just as indignant about other cases of cruelty and callousness, whether the perpetrators happen to be their political enemies or not. However, more than that the Stalin regime has gone. Russia is not a conservative police regime, which is by no means a desirable thing if one cherishes freedom and individuality, but which also should not arose the kind of deep human indignation that the Stalinist system merited. It is fortunate that the Russian regime has changed from cruel terrorism to the methods of a conservative police state, but the conflict in Ukraine is causing friction and even dividing families of mixed ethnicities. It also shows lack of sincerity in those lovers of freedom who are most vocal in their hatred of the Soviet Union that they seem hardly to be aware of the considerable change that has occurred. Many still continue to believe that communism is the epitome of evil, and that we, the free World, including our allies, are the personification of all that is good. The result is the narcissistic and unrealistic picture of the West as the fighter for good, for freedom, and for humanity, and of communism as the enemy of all that is human and decent. The Communist Chinese, especially in their way of looking at the West, follow the same mechanism. #RandolphHarris 11 of 18
If projection is mixed with paranoid thinking, as is the cause during a war and also in the “cold war,” we have, indeed, a dangerously explosive psychological mixture, which prevents sane and anticipatory thinking. The difference between the various answers is the difference between mental health and mental sickness, between suffering and joy, between stagnation and growth, between life and death, between good and evil. All answer that can be qualified as good have in common that they are consistent with the very nature of life, which is continuous birth and growth. All answers that can be qualified as bad have in common that they conflict with the nature of life, that they are conducive to stagnation, and eventually to death. Indeed, at the moment man or woman is born, life ask one’s a question, the question of human existence. One must answer this question at every moment of one’s life. One must answer it, not one’s mind, or one’s body, but he or she, the real person, one’s feet, one’s hands, one’s eyes, one’s stomach, one’s mind, one’s feeling, one’s real—not an imagined or abstracted—person. There are only a limited number of answers to the question of existence. We find these answers in the history of religion, from the most primitive to the highest. We find them also in the variety of characters, from the fullest sanity to the deepest psychosis. Each individual represents in oneself the whole of humanity and its evolution. We find individuals who represent human beings on the most primitive level of history, and others who represent humankind as it will be thousands of years from now. #RandolphHarris 12 of 18
The answer to life that correspond to the reality of human existence is conducive to mental health. What is generally understood by mental health, however, is negative, rather than positive; the absence of sickness, rather than the presence of well-being. Actually there is even very little discussion in the psychiatric and psychological literature of what constitutes well-being. Well-being is the ability to be creative, to be aware, and to respond; to be independent and fully active, and by this very fact to be one with the World. To be concerned with being, not with having; to experience joy in the very act of living, and to consider living creatively as the only meaning of life. Well-being is not an assumption in the mind of a person. It is expressed in one’s whole body, in the way one walks, talks, in the tonus of one’s muscle. Certainly, anyone who wants to achieve this aim must struggle against many basic trends of modern culture. One, the idea of a split between intellect and affect, an idea which has been prevalent from Mr. Descartes to Dr. Freud. In this whole development (to which there are, of course, exceptions) the assumption is made that only the intellect is rational and that affect, by its very nature, is irrational. Dr. Freud has made this assumption very explicitly by saying that love by its very nature is neurotic, infantile, irrational. His aim was actually to help humans succeed in dominating irrational affect by intellect; or, to put it into his own words, “Where there was Id, there shall be Ego.” Yet this dogma of the split between affect and thought does not correspond to the reality of human existence, and is destructive of human growth. #RandolphHarris 13 of 18
We cannot understand human beings fully nor achieve the aim of well-being unless we overcome the idea of this split, restore to man and woman his and her original unity, and recognize that the split between affect and thought, body and mind, is nothing but a product of our own thought and does not correspond to the reality of man or woman. The other obstacle to the achievement of well-being, deeply rooted in the spirit of modern society, is the fact of man’s dethronement from his supreme place. The nineteenth century said “God is dead”; the twentieth century could say “Man is dead”; and the twenty first century could say, “Man is a parasite peculiar to Earth, which tolerates his presence for a little while. He exists nowhere else in the cosmos, and he does not exist here for long. A while, a few chessboard wars, which he fights himself—You begin to understand.” Means have been transformed into ends, the production and consumption of things has become the aim of life, to which living is subordinated. We produce things that act like men and men that act like things. Man has transformed himself into a thing and worships the products of his own hands; he is alienated from himself and has regressed to idolatry, even though he uses God’s name. Mr. Emerson already saw that “things are in the saddle and ride mankind.” Today many of us see it. The achievement of well-being is possible only under one condition: if we put man back into the saddle. Good faith: This means willingness to be bound by an agreement into which one has voluntarily entered. However, this in turn is necessarily conditional on the good faith of the other parties to the agreement. It seems to be not only an explicit principle of law but a feature of the way in which conscience develops that a person does not feel morally bound—does not disapprove one’s own actions—if one violates an agreement extracted by another party through force or fraud. #RandolphHarris 14 of 18
This does not apply to inherited loyalties, until they move into the area of deliberate and self-conscious choice. In the agreements made in actual life, threats are often used which come close to the use of force, bargaining occurs parties of unequal power, and biased misrepresentations are made which approach willful deception. The perfectly free and equal agreement is therefore an ideal, but one very useful as a standard for judging the quality of agreements, particularly for predicting their durability as a basis for planning. Good faith must be manifest in the process of discussion itself, in the consistent maintenance of the conditions of genuine discussion. Filibustering, willful postponement of decision by calling for more facts and study, frustration of parliamentary procedure, and persistent arguments ad hominem which impugn the good faith of others—these tactics soon dissipate the mutual trust without a minimum of which discussion cannot long continue. In industrial relations, where bargaining in good faith is required by law, the government defines good faith as the willingness to continue to talk. This seems to imply very little, but over time it has come to accomplish a lot. As trust in the good faith of others increases, discussion is facilitated by the greater ease with which clashes of interests can be confronted and dealt with in a matter-of-fact manner. Although these five preconditions for genuine discussion may occur, they offer no guarantee that the discussion which follows will produce agreement and a binding commitment. Discussion may break down through the clash of vital interest which appear to be irreconcilable. #RandolphHarris 15 of 18
Or a decision may be necessary due to the force of events, before there can be thorough discussion, so that some are forced into compliance by others. In some instances, through timidity or lack of interest, one party will submit to the proposal of another without discussion. Contrary to the naïve notion that deciding means only to take a vote, the many whose interests are only slightly affected may willingly defer to the few to whom the outcome is vital. In those cases where discussion is not completed before decision and action must be taken, or where passive compliance takes the place of vigorous participation and agreement, it would be wrong to speak of a breakdown of the discussion. No doubt many discussions fall short in one way or another of the model described above, and this is only one of the imperfections to be expected. Rarely, for example, does a discussion end in unanimity, except in the proximate sense the marginalized groups consent to majority rule as long as their vital interests are not too severely transgressed. It is not defensible to insist that genuine discussion can only occur within the confines of some fixed rules of etiquette, any more than within fixed rules of grammar—although some etiquette and some grammar are indispensable. Attempts to mange discussion through the imposition of rules from without usually have the opposite effect from the improvement intended; any deliberative body almost by definition must be the custodian of its own rules of discussion. That discussion can and does improve is evident in many examples. It has done so, however, only where it has been pursued as a value by participants who have retained their sovereign equality and the other minimum conditioned noted above. To set up an independent power to compel arbitration as a means of guaranteeing agreement in discussion is to destroy discussion and the whole principle of moral commitments to voluntary agreements. #RandolphHarris 16 of 18
The history of World religions manifests the Spiritual Presence in as an anticipation of the New Being. Spirit Christology elucidates the unique presence of the Spirit in Jesus who is the Christ. However, our concern here is with the Spiritual Community, with those who receive the New Being At first the regenerated human is but a “babe in Christ,” manifesting many of the characteristics of the natural human in jealousy, strife, et cetera, until one apprehends the need of a fuller reception of the Holy Spirit to dwell in one’s regenerated spirit—making it God’s sanctuary. The unregenerate human is wholly dominated by soul and body. The regenerate human has one’s spirit quickened, and indwelt by the Holy Spirit, yet may be governed by soul and body because one’s spirit is compressed and bound. The spiritual human has one’s spirit liberated from bondage to the soul to be the organ of the Holy Spirit in mind and body. It is then that, by the Holy Spirit’s power, one’s volition is brought into harmony with God in all His laws and purposes, and the whole outer human into self-control. This it is written, “The fruit of the Spirit…is self-control” reports Galatians 5.23. It is not only love, joy, peace, longsuffering, and gentleness, manifested through the channel of the soul—the personality—but in a true dominion over the “World” of oneself the fruit is: every thought brought into captivity, in the same obedience to the will of the Father as was manifested in Christ; His spirit “ruled” also from the chamber of the will, so that one is of a “cool spirit” and well as what is in one’s mind; and one’s body so obedient to the helm of the will that it is a disciplined and alert instrument for God to energize and empower—an instrument to be handled intelligently as a vehicle for service, and not any longer master of the man, or the mere tool of the ultimate negative and unruly desires. #RandolphHarris 17 of 18
If we recall that all ambiguities of life are rooted in the separation and interplay of essential and existential elements of being, it would seem that, once a transcendent reunion of these elements is achieved by the Spiritual Presence, there is always New Being in History. Ambiguity seems banished; in fact, rendered impossible. However, such is not the case, for existence cannot be denied, and the conditions of existence postulate ambiguity. We reconcile unambiguous life with de facto existential ambiguity by point out the fragmentary character of the unambiguous life produced by the Spirit. It is fragmentary because subject to time and space. It is incomplete in the sense that it is anticipatory. Thus, the No of the existential condition is maintained, not by injecting ambiguity into unambiguous life, but by show the anticipatory and hence fragmentary nature of our reception of and participation in the New Being. The possession of unambiguous life integrally, id est, beyond time and space, is the problem of eschatology. And God said: Let the Earth put forth grass, herb yielding seed, and fruit trees bearing fruit after its kind. And it was so…and God saw it was good. When a tree is wantonly cut down, its voice rings from one end of the Earth to the other. When you besiege a city, do not destroy the trees thereof; you may eat them but you must not cut them down. A humans’ life is sustained by trees. Just as others planted for you, plant for the sake of your children. If you had a sapling in your hand and were told that the Messiah had come, first plant the sapling, then go out to greet him. And pleasure be sure to donate to the Sacramento Fire Department, as they are not receiving all of their resources. #RandolphHarris 18 of 18
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At this Point the Play Starts Again
A man’s family can be responsible for his success or his failure. Instead of tearing someone down, you should build them up. If you want something done, go to the busy man or woman, he or she will make time. I like those antique TV shows such as “Father Knows Best,” “The Bachelor Father,” “Dennis the Menace” and “Hazel” because they show you what America and family life should be like, and they take my mind off of problems. Although some victims have a lot to be disappointed about, but so many people are unreasonably hard on America. However, if you do not like America so much and everything is so bad, then flee to those other countries you hold with so much regard. We will not miss you. No one ever stops to think about the hardships America has to face. It is always, “What can America do for me?” or “What can I get out of America?” but you ever stop to think how hard it is to accommodate millions of pilgrims pouring into towns that are already has post terrorism and postwar tribulations? America endures to many challenges because of the miracles it produces, which causes sudden flows of masses of cure-seekers. The variety of complaints that people bring to America and which they hope to be healed are enormous: headaches, asthma, and sciatica; calcification of the spine, various cancers, and neurofibromatosis (which cases tumors to grow on nerves); thyroid, sexual infections, COVID, circulation, intestinal, liver, heart, and middle-ear trouble; brain diseases, sinusitis and arthritis. Some have sustained injuries to their larynxes, dislocated their hips, and endured tremors and various forms of paralysis. Others had cerebral palsy, scoliosis, angina, epilepsy, sleeplessness, tuberculosis, and ulcers. Additionally, native Americans’ have been damages by years of war, followed by shortages of medical care and adequate housing. What is more, occupiers, in many American cities, have been committed to the idea that, for justice’s sake, the American standard of living should remain very limited. This is causing many people to work 16 hours a day or two or three jobs, something American medical officials perceive has contributed to an “alarming decline” of people’s health. #RandolphHarris 1 of 19
The health of women, in American as in other parts of the World, has been especially imperiled after 911 and the wars. The consequences of rape, sometimes on multiple occasions, are several, among them unwanted pregnancy and rampant venereal disease. Women carry these burdens alongside many others. Since so many men are dead or remain in captivity, or come home unable to work, they are the ones who begin the process of clearing away the rubble left behind in their homes and communities. They take care of the children, procure shelter, trade wedding rings and other valuable objects to pay the mortgage and car notes, or for education expenses. Many men and women come home from war with disabilities. In August of 2022, 5 million or 27 percent of all veterans had a service-connected disability. Many of them are amputees, have sustained brain injuries, or have become blind. Many veterans struggle with poverty, unemployment, suicidal thoughts, homelessness, and understanding the new normal in their personal and professional relationships. Once they are done serving their country, their next journey is to overcome the wounds of war, deal with the battles at home, both personal and professional, and still find the courage, strength and wisdom to help restore America that that “shinning city on a hill.” However, it is important to keep in mind that not all veterans are wounded when they come home. Instead, it is important to realize that because of their service in the war, they are ready to meet tremendous challenges, and that they have many skills and talents and the discipline to excel. These veterans can and will have a beneficial impact on their communities and industries. Yet, it is important that we show support also to the ones who need our help. #RandolphHarris 2 of 19
Therefore, do not be so hard on the United States of America, she is going through a lot. Unlike China, some Americans are more interested in getting rich, and that is why they go into politics. They feel that America has already made it so it is okay to use the country to get rich and then sell her out. However, China understands that China is number one priority and if your country fails, you fail as a people. So the goal is not self-preservation, but preservation of the country, and making your family proud. The first mechanism of escape from freedom is the tendency to give up the independence of one’s own individual self and to fuse one’s self with somebody or something outside of oneself in order to acquire the strength which the individual self is lacking. Or, to seek for new, “secondary bonds” as a substitute for the primary bonds which have been lost. The more distinct forms of this mechanism are to be found in the striving for submission and domination, or, in the masochistic and sadistic strivings as they exist in varying degrees in normal and neurotic persons respectively. These tendencies are an escape from an unbearable aloneness. The most frequent forms in which masochistic strivings appear are feelings of inferiority, powerlessness, individual insignificance. The analysis of persons who are obsessed by these feelings show that, while they consciously complain about these feelings and want to get ride of them, unconsciously some power within themselves drives them to feel inferior or insignificant. Their feelings are more than realizations of actual shortcomings and weaknesses (although they are usually rationalized as though they were); these persons show a tendency to belittle themselves, to make themselves weak, and not to master things. #RandolphHarris 3 of 19
Quite regularly these people show a marked dependence on powers outside of themselves, on other people, or institutions, or nature. They tend not to assert themselves, not to do what they want, but to submit to the factual or alleged orders of these outsider forces. Often they are quite incapable of experiencing the feeling “I want” or “I am.” Life, as a whole, is felt by them as something overwhelmingly powerful, which they cannot master or control. In the more extreme cases—and there are many—one finds besides these tendencies to belittle oneself and to submit to outside forces a tendency to hurt oneself and to make oneself suffer. This tendency can assume various forms. We find that there are people who indulge in self-accusation and self-criticism which even their worst enemies would scarcely bring against them. There are others, such as certain compulsive neurotics, who tend to torture themselves with compulsory sites and thoughts. As if it were a gift from the gods, in a certain type of neurotic personality, we find a tendency to become physically ill, and to wait, consciously or unconsciously, for an illness. Often they incur accidents which would not have happened had there not been at work an unconscious tendency to incur them. These tendencies directed against themselves are often revealed in still less overt or dramatic forms. For instance, there are persons who are incapable of answering questions in an examination when the answers are very well known to them at the time of the examination and even afterwards. There are others who say things which antagonize those whom they love or on whom they are dependent, although actually they feel friendly toward them and did not intend to say those things. #RandolphHarris 4 of 19
With such people, it almost seems as if they were following advice given them by an enemy to behave in such a way as to be most detrimental to themselves. The masochistic trends are often felt as plainly pathological or irrational. More frequently they are rationalized. Masochistic dependency is conceived as love or loyalty, inferiority feelings as an adequate expression of actual shortcomings, and one’s suffering as being entirely due to unchangeable circumstances. Besdies these masochistic trends, the very opposite of them, namely, sadistic tendencies, are regularly to be found in the same kind of characters. They vary in strength, are more or less conscious, yet they are never missing. We find three kinds of sadistic tendencies, more or less closely knit together. One is to make other dependent on oneself and to have absolute and unrestricted power over them, so as to make of them nothing but instruments, “clay in the potter’s hand.” Another consists of the impulse not only rule over others in this absolute fashion, but to exploit them, to use them, to steal from them, to disembowel them, and, so to speak, to incorporate anything eatable in them. This desire can refer to material things as well as to immaterial ones, such as the emotional or intellectual qualities a person has to offer. A third kind of sadistic tendency is the wish to make others suffer or to see them suffer. This suffering can be physical, but more often it is mental suffering. Its aim is to hurt actively, to humiliate, embarrass others, or to see them in embarrassing and humiliating situations. #RandolphHarris 5 of 19
Sadistic tendencies for obvious reasons are usually less conscious and more rationalized than the socially more rationalized than the socially more harmless masochistic trends. Often they are entirely covered up by reaction formations of overgoodness or overconcern for others. Some of the most frequent rationalizations are the following: “I rule over you because I know what is best for you, and in your own interest you should follow me without opposition.” Or, “I am so wonderful and unique, that I have a right to expect that other people become dependent on me.” Another rationalization which often covers the exploiting tendencies is: “I have done so much for you, and now I am entitled to take from you what I want.” The most frequent rationalization in two forms: “I have been hurt by others and my eish to hurt them is nothing but retaliation,” or “By striking first I am defending myself or my friends against the danger of being hurt.” There is one factor in the relationship of the sadistic person to the object of his or her sadism which is often neglected and therefore deserves especial emphasis here: his or her dependence on the object of his or her sadism. While the masochistic person’s dependence is obvious, our expectation with regard to the sadistic person is just the reverse: he or she seems so strong and domineering, and the object of his or her sadism so weak and submissive, that it is difficult to think of the strong one as being dependent on the one over whom he or she rules. And yet close analysis shows that this is true. #RandolphHarris 6 of 19
The sadist needs the person over whom he or she riles, he or she needs one very badly, since his or her own feelings of strength is rooted in the fact that he or she is the master over someone. This dependence may be entirely unconscious. Thus, for example, a man may treat his wife very sadistically and tell her repeatedly that she can leave the house any day and that he would be only too glad if she did. Often she will be so crushed that she will not dare to make an attempt to leave, and therefore they both will continue to believe that what he says is true. However, if she musters up enough courage to declare that she will leave him, something quite unexpected to both of them may happen: he will become desperate, break down, and beg her not to leave him; he will say he cannot live without her, and will declare how much he loves her and so on. Usually, being afraid of asserting herself anyhow, she will be probe to believe him, change her decision and stay. At this point, the play starts again. He resumes his old behaviour, she finds it increasingly difficult to stay with him, explodes again, he breaks down again, she stays, and so on any on many times. There are thousands upon thousands of marriages and other personal relationships in which is cycle is repeated again and again, and the magic circle is never broken through. Did he lie when he said he loved her so much that he could not live without her? As far as love is concerned, it all depends on what one means by love. #RandolphHarris 7 of 19
As far as his assertion goes that he could not live without her, it is—of course not taking it literally—perfectly true. He cannot live without her—or at least without someone else whom he feels to be the helpless instrument in his hands. While in such a case feelings of love appear only when the relationship threatens to be dissolved, in other cases the sadistic person quite manifestly “loves” those over whom he feels power. Whether it is his wife, his child, an assistant, a waiter, or a beggar on the street, there is a feeling of “love” and even gratitude for those objects of his domination. He may think that he wishes to dominate their lives because he loves them so much. He actually “loves” them because he dominates them. He bribes them with material things, with praise, assurances of love, the display of wit and brilliance, or by showing concern. He may give them everything—everything except one thing: the right to be free and independent. This constellation is often to be found particularly in the relationship of parents and children. There, the attitude of domination—and ownership—is often covered by what seems to be the “natural” concern or feeling of protectiveness for a child. The child is put into a golden cage, it can have everything provided it does not want to leave the cage. The result of this is often a profound fear of love on the part of the child when he or she grows up, as “love” to him or her implies being caught and blocked in his or her own quest for freedom. Reason is a faculty which must be practiced in order to develop, and it is indivisible. #RandolphHarris 8 of 19
The faculty for objectivity refers to the knowledge of nature as well as to the knowledge of man or woman, of society, and of oneself. If one lives in illusions about one sector of life, one’s capacity for reason is restricted or damaged, and thus the use of reason is inhibited with regard to all other sectors. Reason in this respect is like love. Just as love is an orientation which refers to all objects and incompatible with the restriction to one object, so is reason a human faculty which must embrace the whole of the World with which man is confronted. The need for frame of orientation exists on two levels; the first and the more fundamental need is to have some frame of orientation, regardless of whether it is true or false. Unless man has such a subjectively satisfactory frame of orientation, he cannot live sanely. On the second level, the need is to be touched with reality by reason, to grasp the World objectively. However, the necessity to develop his reason is not as immediate as that to develop some frame of orientation, since what is at stake for man in the latter case is his happiness and serenity, and not his sanity. If we study the function of rationalization, this becomes clear. However unreasonable or immoral an action may be, man and woman have an insuperable urge to rationalize it, that is, to prove to himself or herself and to others that his or her action is determined by intelligence, common sense, or at least conventional morality. He or she has little difficult in acting irrationally, but it is almost impossible for him or her to give his or her action the appearance of reasonable motivation. #RandolphHarris 9 of 19
If man or woman were only a disembodies intellect, his or her aim would be achieved by a comprehensive thoughts system. However, since he or she is an entity endowed with a body as well as a mind, he or she has to react to the dichotomy of his or her existence not only in thinking but in the total process of living, in his or her feelings and actions. Hence any satisfying system of orientation contains not only intellectual elements but elements of feeling and sensing which are expressed in the relationship to an object of devotion. The answers given to man or woman’s need for a system of orientation and an object of devotion differ widely both in content and in form. There are primitive systems such as animism and totemism in which natural objects or ancestors represent answers to man and woman’s quest for meaning. There are nontheistic systems, such as Buddhism, which are usually called religions although in their original form there is no concept of God. There are purely philosophical systems, such as Stoicism, and there are the monotheistic religious systems that give an answer to man or woman’s quest for meaning in reference to the concept of God. However, whatever their contents, they all respond to man or woman’s need to have not only some thought system but also an object of devotion that gives meaning to his or her existence and to his or her position in the World. Only the analysis of the various forms of religion can show which answers are better and which are worse solutions to man or woman’s quest for meaning and devotion, “better” or “worse” always considered form the standpoint of man or woman’s nature and his or her development. #RandolphHarris 10 of 19
The various needs of man and woman as they result from the conditions of his or her existence, have to be satisfied in some way or other least man or woman should become insane. However, there are several ways in which each of these needs can be satisfied; the difference between these ways is the difference in their appropriateness for the development of man or woman. The need to be related can be satisfied by submission or by domination; but only in love is another human need fulfilled—that of independence and integrity of the self. The need for transcendence can be satisfied either by creativeness or by destructiveness causes suffering for oneself and others. The need for rootedness can be satisfied regressively by fixation in nature and mother, or progressively by full birth in which new solidarity and oneness is achieved. Here again only in the latter cases are individuality and integrity preserved. A frame of orientation may be irrational or rational; yet only the rational one can serve as a basis for the growth and development of the total personality. Eventually, the sense of identity can be based on primary ties with nature and clan, on adjustment to a group, or, on the other hand, on the full, creative development of the person. Again, only in the latter case can man achieve a sense of joy and strength. In a way, this is simply to say that there must be willingness to discuss. There must be some points on which each party must be willing to make concession, accept half-measures, and consider alternatives. If one party takes an intransigent, all-or-nothing attitude, discussion is impossible, because there is nothing to discuss. The only alternatives for the other are capitulation or warfare. #RandolphHarris 11 of 19
Now, this is not to say that each party must be prepared for possible concession on every point. This would be to say that there should be no fixed points of reference, no given identities or directions to guide discussion. All would be chaos and indecision unless some tentative hierarchy of values was established. The existence of some vital interest must be assumed; indeed, more than that, each party must mutually accept and respect the scared previous commitments, the bias, the past history, and the unique outlook of the other parties, if its own are to be equally accepted and respected. If anyone professing an experimental philosophy were to carry it to the extreme of demanding that ever value of every participant be at stake in every discussion, he or she would be doing a severe disservice to his or her own philosophy. The most general problem of a discussion is to compose the vital interest which clash, through negotiating modifications of the less vital. Determined insistence on certain vital interests does not make discussion impossible, as long as their relationship to the vital interests of other parties may be freely talked about. The kind of dogmatism which forbids discussion is that which declares there can be no even tentative distinction among ends, and no part without the whole. The highly comprehensive and closed systems of thought of various religious and political sects are of this character. #RandolphHarris 12 of 19
Policy commitments for limited periods of time, followed by reconsideration of policy, can win mutual compromises which indefinitely long commitments cannot. Another way of saying this is that an experimental attitude makes agreement on action possible, where agreement on principles would be impossible. Especially in a cosmopolitan society, it becomes necessary and desirable to base action upon proximate rather than ultimate arguments. An example of the experimental attitude carried to its ultimate form is furnished in simple play. Here no serious purpose at all must be alleged to justify engaging in the exploration of new possibilities and values. Play lies at the extreme pole from the grim seriousness which demands cosmic justification for the slightest deviation from traditional routine; the experimental attitude, lying somewhere in between, tends only to diminish the intransigence of ultimate commitments without attacking them. The idea that Russian is a conservative and not a revolutionary state, and the idea that the democratic socialist development of the underdeveloped countries need not be fought but should be welcomed by the United States of America—conflict with the assumptions most people make about these questions. They conflict not only intellectually, but also emotionally; they sound like heresies, nonsense, or subversion, accord to the respective attitudes of the readers. The understanding of one’s own society and culture, just as the understanding of oneself, is the task of reason. However, the obstacles reason has to overcome in the understanding of one’s own society are no less than the formidable obstacles that, as Dr. Freud has sown, lack the road to understanding oneself. #RandolphHarris 13 of 19
These obstacles (Dr. Freud called them “resistance”) lie by no means in the realm of intellectual shortcomings or lack of information. They lie in emotional factors which blunt or deform our instruments of thought to such an extent that they can become useless for the purpose of uncovering reality. Most people in any given society are unaware of the existence this deformation. They see distortion only when it is a deviation from the attitude of the majority, but are convinced that majority opinions are sound and “sane.” Yet this is not so. Just as there is a folie a deux, there is insanity of millions, and consensus in error does not transform error into truth. To later generations, years after the outbreak of mass insanity, the insane character of such thinking, even though it was shared by almost everybody may be clear; thus some of the more extreme psychic reactions to the Black Death in the Middle Ages, the witch hunting at the time of the Counter Reformation, the religious hatred in England in the seventeenth century, the hatred against the Huns during the First World War, appear to be pathological manifestations many years later. However, usually there is little awareness of the pathological thinking about politics and foreign affairs, snice it is of vital importance that we have an unspoiled instrument with which to understand. Thus in should be in the life of the believer, granted the essential union of his or her will with the will of God, and the energizing power of the Holy Spirit, by his or her own deliberate choice of harmony with that holy will the believe is actively to use his or her will in ruling oneself in spirit, soul, and body. #RandolphHarris 14 of 19
God dwelling in His spirit cooperates with one through one’s exercised power of choice. For deliverance from the power of conduct disorder and from psychopathological offenders in their workings, it is important to have a clear understanding of God’s purpose in redemption. God created man with dominion over him or herself. This dominion was to be exercised by Adam’s acts of will, even as it was by his Creator. However, man dell, and in his fall he yielded his will to the rule of the ultimate negative who from that time, by the agency of his or her evil spirits, has ruled the World through the enslaved will of fallen humans. Christ, the Second Adam, came, and, taking the place of man, chose obedience to the Father’s will, and never for one moment diverged from His perfect cooperation with that will. In the wilderness He refused to exercise His divine power at the will of the ultimate negative, and even while suffering in Gethsemane His will never wavered in the choice of the Father’s will. As a man He willed the will of God right through, becoming obedient even unto death, thus regaining for regenerated man not only reconciliation with God but liberty from the ultimate negative’s thralldom, and the restoration of man’s renewed and sanctified will to its place of free action, deliberately and intelligently exercised in harmony with the will of God. Jesus as the Christ worked out for man upon Calvary’s cross salvation of spirit, soul and body from the dominion of conduct disorder and the ultimate negative; but that full salvation is worked out in the believer through the central action of the will, as he or she deliberately chooses the will of God for each department of his or her tripartite nature. #RandolphHarris 15 of 19
The will of man united to the will of God—and thus having the energizing power of God working with His volition (That is, one’s power of choice, or one’s willing consent)—is to rule one’s “own spirit”; thoughts or mind inclusive of all the soul-powers; and body. And when, by the appropriation of God’s freeing power from slavery to conduct disorder and psychopathological offenders, the believer regains free action of one’s will so that one gladly and spontaneously wills the will of God, and as a renewed human takes dominion over spirit, soul and body, one regains in life through Jesus as the Christ. However, the natural man or woman does not reach this stage of renewal and liberation of one’s will without first knowing the regeneration of one’s own will without first knowing the regeneration of one’s own human spirit. God is not in fallen man or woman until the moment of his or her new birth. One must be “begotten of God.” They very fact of such a begetting being necessary declares the non-existence of divine life in one previously. It is essential to understand, however, that after this begetting the regenerated man or woman does not, as a rule, immediately become a spiritual man or woman, id est, a man or woman wholly dominated by and walking after the spirit. The multiple dimensions of life are all found in man and woman, but the dimension of spirit is proper to him or her. After airing the etymological and semantic problems connected with the word, it is clear that the spirit is the union of the power of being with meaning, the actualization of power and meaning in unity. Spirit is the power that perceives meaning, and the participation in meaning that imparts power. #RandolphHarris 16 of 19
Within the spiritual dimension the functions of life are operative: self-integration appears as morality, or the constitution of the personal self; self-creativity is seen as culture; and self-transcendence is religion, although, strictly speaking, religion is not a separate function, but a quality of the others. However, even in the dimension of spirit the law of life is inexorable: morality, culture, and religion are subject to ambiguity. The life of every creature is an ambiguous mixture of essential and existential elements, but creation yearns for an unambiguous fulfilment of its essential potentialities. This arises the quest for unambiguous life. Three symbols represent the perfect life: the Spirit of God, the Kingdom of God, and Eternal Life. It is the self-transcendent character of life that makes the quest possible, but under no dimension does it reach that toward which it moves, the unconditional. Therefore, the answer to this quest is the experience or revelation and salvation; they constitute religion above religion, although they become religion when they are received. The hope for unambiguous life pulsates in all the regions of the World, and somehow they receive the answer which sustains them. The quest never ceases. However, if expressed in the terms of a concrete religion, both quest and answer become matters of ambiguity. It is an age-old experience of all religions that the quest for something transcending them is answered in the shaking and transforming experience of revelation and salvation; but that under the conditions of existence even the absolutely great—the divine self-manifestation—becomes not only great but also small, not only divine but demonic. #RandolphHarris 17 of 19
The answers to the quest for unambiguous life is the divine Spirit (capital “S”). It invades the human spirit (small “s”) and dwells there, a phenomenon termed “the Spiritual Presence.” However, this presence is not a static condition. Under the divine impulse, the human spirit is driven beyond itself to the ultimate, the unconditional. It transcends itself by this ex-stasis, the ecstasy be being grasped by the Spirit. In the ecstatic state created by the Spiritual Presence, the essential and existential elements of being are unambiguously untied. More exactly, they are reunited, since the union occurs only after existential estrangement has been overcome. This effect of the Spiritual Presence is called the transcendent union of unambiguous life. According to which facet is considered, it is faith or love, faith as the state of being grasped by the transcendent unity of unambiguous life, love as the state of being taken into that transcendent unity. In faith one is grasped by God; by love one adheres to Him. However, faith and love are one and the same state, participation in the transcendent unity of unambiguous life. The Spiritual Presence, elevating man and woman through faith and love to the transcendent unity of unambiguous life, creates the New Being above the gap between essence and existence and consequently above the ambiguities of life. The Spiritual Presence, however, is manifest, not abstractly, but within historical humankind, not in isolated individuals, but in communities. This brings us to the church as the Spiritual Community. #RandolphHarris 18 of 19
Comfort ye, comfort ye, My people, saith you God. Awake, awake, put on thy strength, O America; put on thy beautiful garments, O America. Break forth into joy, sing together, ye waste places of America. For the Lord hath comforted His people; He hath redeemed America. Hear the word of the Lord, O ye nations, and declare it in the isles afar off: “He that scattered American doth gather him, and keep him, as a shepherd doth his flock.” For the Lord hath ransomed Jacob; He hath redeemed him from the hand of him that is stronger than he. They shall come and sing in the height of America, and shall flow unto the goodness of the Lord, and their soul shall be as a watered garden, and they shall not pine any more; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. Refrain thy voice from weeping, and thine eyes from tears; for thy work shall be rewarded, and they shall come back from the land of the enemy. And there is hope for thy future, and thy children shall return to their own border. Violence shall no more be heard in thy land, desolation nor destruction within thy borders. Thy people shall be all righteous, they shall inherit the land forever. Arie, shine, for thy light is come, and the glory of the Lord is risen upon thee. The Lord will arise and have compassion upon America, for it is time to be gracious to her. 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. The Lord will make her wilderness like Eden, and her desert like the garden of the Lord. Joy and gladness shall be found therein, Thanksgiving and the voice of melody. I love you, just the way you are and for what you are, America. I do not have to wish, I already have everything I want. Also, be sure to donate to the Sacramento Fire Depart, they are not receiving all of their resources. #RandolphHarris 19 of 19
MAGNOLIA STATION AT CRESLEIGH RANCH
Rancho Cordova, CA | low $600s
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Do You Believe in Ghosts?
The garden was thickening and closing up in the darkness. There was thunder in the air, and lurking fear, half hidden, rearing up before me. Llanada Villa, with its dark wings, cupolas, towers and façade oddly resembled a colossal dragon, crouched and ready to spring. My estate bore an aspect more than usually sinister as viewed it by night. It was not a wholesome landscape after dark. Even if they were ignorant of the terror that stalked here, I believe anyone would notice its morbidity. The ancient lightning-scarred trees seemed surreal, large, and twisted, and the other vegetation unnaturally thick and feverish. Fear had lurked on the estate for as long as I could remember. The psychic power which had been leading me had now become a reality. The surroundings under the moonlight blended harmoniously with my mood. I felt a shiver run through me. It was with a suddenness that brought me electrified to my feet. For over a century, the curse of the Winchester Fortune had been the subject of stories incredibly wild and monstrously hideous; stories of apparitions that come back from the dead of their own accord. Silent, colossal, creeping death which stalked inside of Llanada Villa where it welled up a consciousness of terror. With whimpering insistence, the people told tales of demons which sized lone servants after dark, either carrying them off or leaving them in a frightful state of gnawed dismemberment; while others whispered of blood-trails toward my mansion. It was also said that Llanada Villa was ghoulishly haunted and it had a voice—its voice was thunder. Thunder that could even creep up on a clear summer’s day. #RandolphHarris 1 of 7
Through the haze of exhaustion, it occurred to me that I felt lost and knew only that I was wandering away from the utter unknown. I went for a midnight stroll through the miles of hallways within my home to relieve myself of the terrible events of the past. A strange nervousness had slowly seized me. An impression stole upon me that there was something prowling about. Thin shadows were moving across the rooms and had attracted my gaze. These must be the souls, not of the good, but of the evil, which are compelled to wander about my home in payment of the penalty of their former evil way of life. For a moment, I thought I saw a curious cloud formation racing low and directly above me, a cloud black and impenetrable with two wing-like ends strangely in the shape of a monstrous flying bat. There were no lights lit in the house. And in the unremitting rain outside, there was no moonlight. There was a noise from some remote floor above, a dry chuckle like the scrape of lazy chains. The voice above tightened and broke with a roar. These ghosts were the players of a diabolical game. Serving a playful master. I descended stairs. A corridor followed. The bellowing fury above me faded slightly. However, that was no comfort. The corridor was catacomb-like. I felt more deeply entombed with every step. The pitiful throughs of the ghosts of natives shrieked and whined of the unnamable horror which had descended upon them. Death was indeed there. The disordered corridor was covered with blood and human debris bespeaking too vividly the ravages of demon teeth and talons; yet no visible trail led away from the carnage. #RandolphHarris 2 of 7
Haunted by these apocalyptic visions of such cryptic deaths, horribly mangled bodies, chewed, and clawed in the catacombs of my home, it was certainly clearly that something demonic had been unleashed, for I have never heard of any rifle capable of creating carnage in such a hideous fashion. This curse was vastly different than the memory of endless prairies shimmering in the bright sun; of the breath of the evergreen forest in summer; of the crooning of ice-armored pines at the touch of the winds of winter; of cataracts roaring between hoary mountain masses; of all the innumerable sights and sounds of the wilderness; of its immensity and mystery; and of the silence that brood in its still depths. The death that had come had left no trace save destruction itself. However, a phantasmal chaos had suddenly caused my nerves to jump on edge, as I heard hideous shrieks beyond anything in my former experience or imagination. In the shrieking the inmost soul of human fear and agony clawed hopelessly and insanely at the veil of the living. Then came the devastating stoke of lightning which shook the whole mansion, lit the darkest corridors, and reverberated throughout my soul. There was something preternaturally about this experience. While the glare from beyond the window caught my eyes, a shadowy figure appeared before me. He had old sunken skin around the eyes and coarsely textured about his complexion. His shoulders were bunched under the black vanity of the silk embroidered robe he wore. His neck was a wattle of flesh. The eyes themselves were only partially focused, as though mostly lost to some wild and sly avenue of speculation. #RandolphHarris 3 of 7
As I passed by the apparition, his eyes followed me. This man was smugly and completely given over to evil. I had become lost in the forgotten turns of my mansion’s maze. Grief shuddered through me. I felt the grip of comforting fingers on my shoulder. I stared at the stain on the table. I sighed and my breath faltered. From far above, I heard the beast’s cavorting laughter. Tears blurred my eyes. There was blood everywhere. “Marvellous!” said a voice. There were two figures by the parlor. They were attired in evening wear and white silk mufflers and top hats. The glass of a monocle glittered above the spoiled grin of one of them. Even from forty feet distant, they smelled of cigars and brilliantine. And they stank of dead meat, sour wine, and feral rot. The figures began to fade. They had receded from sight almost entirely when one of the apparitions said, “You’ve angered Chief Little Fawn. And Chief Little Fawn will settle with you shortly.” I looked at my own soft, unaccustomed hands. And a voice that caused the skin on my head to crawl icily called down all the way from the top of the stairs to reach me where I stood. “My name is Chief Little Fawn.” There was a pause. “Are you coming up to fight? Or am I coming down for you?” My house was warming with the baleful threat of the thing above. In was becoming harder to breath. Demonic mutterings of thunder, and shadows thwarted me. As I shivered and contemplated my next move, I knew that I had pried out one of Earth’s supreme horrors. A fall of rain was drumming the mansion, and the heavy blanket of clouds glowed with a soft radiance where the moon was trying to break through. #RandolphHarris 4 of 7
Then the blue moonlight returned, illuminating the mansion. A large white hound leaped from the wall and ran towards me, before it slinked across the room and disappeared. Startled, I had no idea which direction to turn. A click, and a dazzling white light enveloped the entire floor. For a brief second, I saw a woman outlined there against the wall. “Fool!” she cried hoarsely. “Blundering fool! What have you done?” Her eyes were glaring at me, smouldering with hatred. I gazed at her curiously as she stood erect, head thrown back, body apparently taut as wire, and a slow shudder crept down my spine. Then without warning, she gathered up her dress and floated down the path towards the door to nowhere. A moment later she disappeared somewhere in the shadows. I stood there, staring after her in a daze. Suddenly, there rose a low animal snarl. And before I could move, a huge gray shape came hurtling through the hallway, bounding in great leaps toward me. Its face was contorted in diabolic fury, and its jaws were dripping slaver. Even in that moment of terror as I stood frozen before it, the sight of those black nostrils and those black hyalescent eyes emblazoned itself on my mind, never to be forgotten. Then with a lunge it was upon me. I had only time to run. I could feel those teeth trying to clamp down on my heels. The beast coughed and faded into a black mist and vanished. Endless hours I spent confined to my room suffering the tortures of the damned. When twilight came, I had vaguely wished some clouds would gather, for an odd timidity about the deep skyey voids above had crept into my soul. That I am still alive and sane, is a marvel I cannot fathom. I cannot fathom it, for these ghouls were a blasphemous abnormality from hell’s nethermost craters; abominations which no mind could fully grasp. There I lay, alone, in my accursed mansion, shivering, and terrified. #RandolphHarris 5 of 7
The Winchester Mystery House seems to be drenched with the powerful emotions of spiritual energy. Of all the anomalous phenomenon which is reported, ghosts and ghostly sightings are by far the most common. One need not venture off to a distant loch, travel deep into a jungle wilderness, spend the night in a graveyard staring at the stars to have an extraordinary, life-changing, mind-blowing encounter. In The Winchester Mystery House, a ghost can appear to anyone, at anytime, for any reason. People from all walks of life have had a ghostly encounter in this beautiful but bizarre mansion. Be it an apparition that appears in a hallway or upon the step, mindless and unaware of your presence; or the giggles of children who once played nearby many, many years ago. Ghost, of course, have walked by our side since time immemorial. Ghosts arrived on stage by the Upper Paleolithic, perhaps around 50,000 BC. The simple conception that something recognizable of a dead person might at some time return to human society is neither fanciful nor surprising. Its roots originate at that developmental horizon where burial with goods became the norm for the first time. Ghost have waited in the winds from the beginning and have fluttered persistently as part of human cultural, religious, or philosophical baggage ever since. Practically speaking, as a result, they are inexpungible. Dying without a grave, accidently or otherwise, was a terrible fate. It was a weapon in warfare and judgement, for no quietus was attainable. Hammurapi of Babylon, in the eighteenth-century BC, threatens that the soldiers of any other king who does not follow his laws should be thrown on the plain in heaps and his troops denied burial. Other laws show that executed criminals were similarly treated. #RandolphHarris 6 of 7
Crucially, burial is not compelling of itself in our search for ghosts, for there were always many reasons for rapid burial of the dead; it was understood before thought it self what happened to corpses, diseased or otherwise, and there was the question of say, respect for the dead, or predators. Archaeologically speaking, burial as such carries no implication necessarily different from waste disposal. The gradual establishing of deliberate burial in early ancestor communities, however, must have led to significant consequences. Shared ritual tied with mourning would come to teach that individual life itself was finite. With the development of abstract thought and the sharing of language and experience, the great lesson would come to be explicitly, rather than instinctively, understood: all that lives must die, passing though nature to eternity. For Babylonian men and women, accordingly, ghosts were an unpredictable reality. Everyone knew that ghosts must be unhappy: those responsible could list all the reasons. Omens, spells and rituals were available that could help the experienced diviner or exorcist in assessing his or her case as well as dealing with it. It is easy to imagine that deceased members of extended or extending families who had long inhabited the same place would not only feel close to their descendants but also tied to the rooms and passages where they had spent so much of their lives. Most ghosts, probably, were of the local and family type, but what must have been especially frightening was the idea that a dangerous ghost might be unconnected with anyone at in in one’s personal World—a killer bent on random street murder—or a ghost fastened on his or her victim through mistaken identity. #RandolphHarris 7 of 7
The ancient Egyptians were so preoccupied with the prospect of an afterlife that their entire civilization was founded on the cult of the dead. Many believe that the pyramids may have been built not only as tombs for their pharaohs, who were venerated as living descendants of the Gods, but also as the means of initiation into the mysteries of life and death. As with the pyramids, the structural shape of The Winchester Mystery House is believed to have both a mystical significance and a practical purpose, focusing the Earth’s magnetic energies to a specific point and to such effect that the initiate would be unable to resist the force drawing their etheric body out of its physical home. According to some sources, a Boston medium consulted by Mrs. Winchester explained that her family and her fortune were being haunted by spirits. Supposedly their untimely deaths of her daughter and husband were caused by these spirits, and it was implied that Mrs. Winchester might be the next victim. However, the medium also claimed that there was an alternative. Mrs. Winchester was instructed to move west and appease the spirits by building a great house for them. As long as construction of the house never ceased, Mrs. Winchester could rest assured that her life was not in danger. Building such a house was even supposed to bring her eternal life. Earth energies are stronger near the water which suggests one explanation of why Mrs. Sarah L. Winchester chose the Santa Clara Valley to build her beautiful estate and vibrant gardens.
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May America Previl?
One of the most important things to do is to live in the moment. This does not mean that you forget where you come from or do not plan for the future, it simply means living righteously and enjoying the present, without focusing on past atrocities. No one can right the past, but we can create a better future. The best way to capture the moment is to pay attention. This is how we cultivate mindfulness. Mindfulness means being awake and enjoy the life we are having. However. Lapses in awareness are frequently caused by an eddy of dissatisfaction with what we are seeing our felling in that moment, out of which springs a desire for something to be different, for things to change. Fear is as nonsubstaintal as your shadow, but it is. The shadow also exists—nonsubstantial, negative, but not nonexistential—and sometimes the shadow can have a great impact on you. People are more afraid of fear than of anything else, because the very existence of fear shakes your foundations. The infant still feeling one with mother, cannot yet say “I,” nor has he any need for it. Only after he has conceived of the outer World as being separate and different from himself does he come to the awareness of himself as a distinct being, and one of the last words he learns to use is “I,” in reference to himself. In the development of the human race the degree to which man is aware of himself as a separate self depends on the extent to which he has emerged from the clan and the extent to which the process of individuation has developed. #RandolphHarris 1 of 22
The member of a primitive clan might express his sense of identity in the in the formula “I am we”; he cannot yet conceive of himself as an “individual,” existing apart from his group. It should always be kept in mind that, in addition to sorrow and mourning, part of the psychological response to separation is great anger at the mother-figure for leaving. Thus mourning, along with his attachment and love become subjects of anxiety. In the medieval World, the individual was identified with his social role in the feudal hierarchy. The peasant was not a man who happened to be a peasant, the feudal lord not a man who happened to be a feudal lord. He was a peasant or a lord, and this sense of his unalterable station was an essential part of his sense of identity. When the feudal system broke down, this sense of identity was shaken and the acute questions “Who am I”—or, more precisely, “How do I know what I am?”—arose. This was the question that was raised, in a philosophical form, by Rene Descartes. He answered the quest for identity by saying, “I doubt, hence I think; I think, hence I am.” This answer put all the emphasis on the experience of “I” as the subject of my thinking activity, and failed to see that the “I” is experienced also in the process of feeling and creative action. The development of Western culture went in the direction of creating the basis for the full experience of individuality. By making the individual free politically and economically, by teaching him to think for himself and freeing him from an authoritarian pressure, one hoped to enable him to feel “I” in the sense that he was the center and active subject of his powers and experienced himself as such. #RandolphHarris 2 of 22
However, only a minority achieved the new experience of “I.” For the majority, individualism was not much more than a façade behind which was hidden the failure to acquire an individual sense of identity. Many substitutes for a truly individual sense of identity were sought for and found. Nation, religion, class, and occupation serve to furnish a sense of identity. “I am an American.” “I am a Protestant.” “I am a businessman.” These are the formulae that help a man experience a sense of identity after the original clan identity has been acquired. These different identifications are, in contemporary society, usually employed together. If blended with older feudal remnants, they are in a broad sense status identifications, and they are more efficient, as in European countries. In the United States of America, where so little is left of feudal relics and where there is so much social mobility, these status identifications are naturally less efficient, and the sense of identity is shifted more and more to the experience of conformity. Inasmuch as I am not different, inasmuch as I am like the others and recognized by them as “a regular fellow,” I can sense myself as “I.” I am “as you desire me”—as Mr. Pirandello put it in the title of one of his plays. Instead of the preindividualistic clan identity, a new herd identity develops in which the sense of identity rests on the sense of an unquestionable belonging to the crowd. That is uniformity and conformity are often not recognized as such, and are covered by the illusion of individuality, does not alter the facts. #RandolphHarris 3 of 22
The problem of the sense of identity is not, as it usually understood, merely a philosophical problem, or a problem concerning only our mind and thought. The need to feel a sense of identity stems from the very condition of human existence, and it is the source of the most intense strivings. Since I cannot remain sane without the sense of “I,” I am driven to do almost anything to acquire this sense. Behind the intense passion for status and conformity is this very need, and it is sometimes even stronger than the need for physical survival. What could be more obvious than the fact that people are willing to risk their lives, to give up their love, to surrender their freedom, to sacrifice their own thoughts for the sake of being one of the herd, of conforming, and thus of acquiring a sense of identity, event though it is an illusory one. The fact that man has reason and imagination leads to the necessity not only for having a sense of his own identity but also for orienting himself in the World intellectually. This need can be compared with the process of physical orientation that develops in the first years of life and that is completed when the child can walk by himself, touch and handle things, knowing what they are. However, when the ability to talk and to speak has been acquired, only the first step in the direction of orientation has been taken. Man finds himself surrounded by many puzzling phenomena and, having reason, he has to make sense of them, has to put them in some context which he can understand and which permit him to deal with them in his thoughts. #RandolphHarris 4 of 22
The further his reason develops, the more adequate becomes his system of orientation, that is, the more it approximates reality. However, even if man’s frame of orientation is utterly illusory, it satisfies his need for some picture which is meaningful to him. Whether he believes in the power of a totem animal, in a rain god, or in the superiority and destiny of his race, his need for some frame of orientation is satisfied. Quite obviously, the picture of the World that he has depends on the development of his reason and of his knowledge. Although biologically the brain capacity of the human race has remained the same for thousands of generations, it takes a long evolutionary process to arrive at objectivity, that is, to acquire the faculty to see the World, nature, other persons, and oneself as they are and not distorted by desires and fears. The more man develops this objectivity, the more he is in touch with reality, the more he matures, the better can he create a human World in which he is at home. Reason is man’s faculty for grasping the World by thought, in contradiction to intelligence, which is man’s ability to manipulate the World with the help of thought. Reason is man’s instrument for arriving at the truth, intelligence is man’s instrument for manipulating the World more successfully; the former is essentially human, the latter belongs also to the animal part of man. #RandolphHarris 5 of 22
There is a dialectical sense in which the existence of opinion necessarily presupposes difference of opinion. Without dissent, there would be nothing to discuss. There might be facts to ascertain, or indoctrination to preform upon recruits, but if all concerned are quite contented with current ways, and no one sees a better alternative, there is no problem of what is to be done. Dissent is possible only when the public has come to feel that there is a problem, and that something should be done, and when one or more definite proposals are then put forward. Even discussion over whether there is a problem or something should be done is academic until some plan of action is suggested. Those who are against action must have something to be against, just as those who want action must have at least one notion which they favour. Moreover, dissent over alternative lines of action (inaction being usually a synonym for traditional procedure) must be supposed by clashes of interest least it be merely academic and lead to no resolution. It is only an apparent contradiction to insist that discussion is conditional both on values held in common and on clashes of interest. Because of the values held in common each party can advance his proposal not as a mere assertion of interest but as a right which out to be binding upon the other. It is the justification of interests as rights which makes a discussion. Enemies of government by discussion exaggerate the ideological nature of a group’s moral justification of its position, but the wisest friends of government by discussion do not altogether deny the basis of group interest for each partisan’s view. #RandolphHarris 6 of 22
To insist, however, that justifications set forth in advocacy or defense of an action program are derived in some direct way from the interest of a group is to reduce discussion to a mere war of words, which it is not. Moreover, it willfully and knowingly overlooks the variety of justifications which may be asserted for any one group of interest, the often incoherent and contradictory diversity among the interests of a group, and, above all, the unformed, inchoate nature of any group’s interests. Often it assumes that a group’s interest is either an objective fact visible to all, or at least visible to some observers with special access to truth. This is never the case. A group, or even an individual, is often as divided within itself as to what it wants as the community of which it is a part. It may wish to justify its formulation of what it wants as much to itself as to the public. The integration of personality and the integration of the community are aspects of the same unceasing process. Some professed friends of government by discussion, however, presume that there is an objective public interest, usually implicitly represented and defined by themselves. There is no pre-existing public interest, any more than there is a pre-existing group interest. It is the public interest which is to be determined by discussion; the definition of the public interest is the product of discussion; it is the determinant only in the sense of being the end sought. Those who insist that they represent the public good in any sense except in demanding that agreement be reached are like the prophets whom make discussion impossible through dogmatically proclaiming “God says…” #RandolphHarris 7 of 22
When it comes to good and services, one consists of keeping track of any history of individual traders’ deviation and selling this information for a fee. This person (or organization) providing this service is called an information intermediary, or Info for shot. Another service is to deter cheating by the trader with whom a customer is currently matched, by threatening to inflict some dire punishment in response to such behaviour. This person providing this service is called an enforcement intermediary, or Enfo for short. If a customer of Info gets cheated, Info finds this out without incurrent any further cost. This may be because he provides his service by accompanying his customer (physically or metaphorically) to the trade. If a buyer or borrower defaults, credit-rating agencies, too, are likely to be told by their customer firms or lenders. A customer who has been cheated probably actually gets a little satisfaction from complaining, but even if he incurs a small cost by complaining, a contract like that in Milgrom, North, and Weingast will enable Infor to induce the customer to report the other party’s current cheating. In addition, Info can detect at a further cost any occurrences where someone who is not his customer gets cheated. At the start of each period, Info chooses his fee F and invites traders to become his customers. More precisely, the contact that Inform offers to each trader has the following form. Pay me F now. When your match is revealed, I will tell you what I know of that player’s history. If he has a history of cheating, of if he is not my customer, you should play Deviate; this will not count against you in the future. Otherwise you should play Comply. #RandolphHarris 8 of 22
Each trader decides whether to accept this offer. Then the pairings are revealed. Info tells his customers their partner’s history of behaviour, but Info’s truthfulness is not automatically guaranteed. Each trader can also observe whether his current partner is Info’s customer. Based on this information, each decides whether to play this period’s game; in the case I am considering the answer is yes. Info may double cross a customer by conspiring, for a separate fee, with the person on the other side of the deal and mislead the customer into choosing Comply while the other plays Deviate. And Infor may extort money from a trader with a clean history by threatening to asset that he has cheated in the past. After all the pairwise games for this period are played, Info keeps a record of any cheating of his customers, and decides whether to carry out an extra cost any additional detection activities. Infor merely tells a customer either “I know your match has cheated in the past” or “As far as I know, your match has not cheated in the past.” If Info says the latter and the other trader cheats this time, the customer has no recourse and Info will not inflict any punishment on the cheater. If Info lies about the other party’s history (and extracts an additional fee from the other party for allowing him to cheat in this way, the customer equally has no recourse; we have to find conditions under which the equilibrium is proof against such double crossing by Info. Similarly, we have to check whether Info has any incentive to extract extortion payments by threatening falsely to assert a history of cheating by someone who in reality has a clean record. Since customers’ contracts with Info cannot be externally enforced, Info cannot credibly enter into long-run contracts with large up-front fees to control customers’ cheating. #RandolphHarris 9 of 22
The phenomena which we observe in the neurotic person are in principle not different from those we find in the normal. They are only more accentuated, clear-cut, and frequently more accessible to the awareness of the neurotic person than they are in the normal who is not aware of any problem which warrants study. The term normal or health can be defined in two ways. Firstly, if he is able to fulfill the social role he is to take in that given society, from the standpoint of a functioning society, one can call a person normal or healthy. More concretely, this means that he is able to work in the fashion which is required in that particular society, and furthermore that he is able to participate in the reproduction of society, that is, that he can raise a family. Secondly, from the standpoint of the individual, we look upon health or normalcy as the optimum of growth and happiness of the individual. If the structure of a given society were such that it offered the optimum possibility for individual happiness, both viewpoints would coincide. However, this is not the case in most societies we know, including our own. Although they differ in the degree to which they promote the aims of individual growth, there is a discrepancy between the aims of the smooth functioning of society and of the full development of the individual. This fact makes it imperative to differentiate sharply between the two concepts of health. The one is governed by social necessities, the other by values and norms concerning the aim of individual existence. Unfortunately, this differentiation is often neglected. #RandolphHarris 10 of 22
Most psychiatrist take the structure of their own society so much for granted that to them the person who is not well adapted assumes the stigmas of being less valuable. On the other hand, the well-adapted person is supposed to be the more valuable person in terms of a scale of human values. If we differentiate the two concepts of normal and neurotic, we come to the following conclusion: the person who is normal in terms of being well adapted only at the expense of having given up his self in order to become more or less the person he believes he is expected to be. All genuine individuality and spontaneity may have been lost. On the other hand, the neurotic person can be characterized as somebody who was not ready to surrender completely in the battle for his self. To be sure, his attempt to save his individual self was not successful, and instead of expressing his self productively he sought salvation through neurotic symptoms and by withdrawing into a phantasy life. Nevertheless, from the standpoint of human values, he is less crippled than the kind of normal person who has lost his individuality altogether. Needless to say there are persons who are not neurotic and yet have not drowned their individuality in the process of adaptation. However, if we think of neurotic in terms of social efficiency, the stigma attached to the neurotic person seems to us to be unfounded and justified. As for a whole society, if its members did not function socially, the term neurotic cannot be applied in this latter sense, since a society could not exist. #RandolphHarris 11 of 22
From a standpoint of human values, however, a society could be called neurotic in the sense that its members are crippled in the growth of their personality. Since the term neurotic is so often used to denote lack of social functioning, we would prefer not to speak of society in terms of its being neurotic, but rather in terms of its being adverse to human happiness and self-realization. Once the primary bond which gave security to the individual are served, once the individual faces the World outside of himself as a completely separate entity, two courses are open to him since he has to overcome the unbearable state of powerlessness and aloneness. By one course he can progress to “positive freedom”; he can relate himself spontaneously to the World in love and work, in the genuine expression of his emotional, sensuous, and intellectual capacities; he can thus become one again with man, nature, and himself, without giving up the independence and integrity of his individual self. The other course open to him is to fall back, to give up his freedom, and to try to overcome his aloneness by eliminating the gap that has arisen between his individual self and the World. This second course never reunites him with the World in the way he was related to it before he merged as an “individual,” for the fact of his separateness cannot be reversed; if it were prolonged, it is an escape from an unbearable situation which would make life impossible. #RandolphHarris 12 of 22
This course of escape, therefore, is characterized by its compulsive character, like every escape from threatless complete surrender of individuality and the integrity of the self. This it is not a solution which leads to happiness and positive freedom; it is, in principle, a solution which is to be found in all neurotic phenomena. It assuages an unbearable anxiety and makes life possible by avoiding panic; yet it does not solve the underlying problem and is paid for by a kind of life that often consists only of automatic or compulsive activities. Some of these mechanisms of escape are of relatively small social import; they are to be found in any marked degree only in individuals with severe mental and emotional disturbances. It may be said that the Holy Spirit dwelling in the regenerate human spirit energizes and works through the faculties of the soul and the members of the body only in and with the active cooperation of the WILL of the believer. In other words, God, though in the spirit of man, does not use the man’s hand apart from the “I will use my hand” of the man himself. Life is a mixture of essence and existence, of actualized potentiality and existential distortions, of being and estrangement. Since the process of actualization is ontological, life is a universal concept applicable to all real beings, organic and inorganic, stars and rocks, animals and men. Life can be considered from the viewpoints of its two constitutive factors, essence and existence. Essentially, life exhibits a unity amid diversity described as the multidimensional unity of life. Existentially, life is ambiguous. #RandolphHarris 13 of 22
The metaphor “dimension” should replace “level” in depicting the diversity of life, for levels so divide life into watertight compartments that its essential unity is destroyed. A plurality of dimensions reflects the difference in life, but, because dimensions can meet in a point without excluding one another, they accurately express the essential unity of life. Since life is the gradual actualization of potentialities, some dimensions are called “realms.” In this sense one speaks of the vegetable realm or the animal realm or the historical realm. In all of them, all dimensions are potentially present, and some of them are actualized. However, in man all dimensions, especially the spiritual and historical, are actual; in him is found the fullness of the essential multidimensional unity of life. Life as the actualization of potential being is a process, a movement out and away from a center and then back toward it. Thus, the life-process is made up of three basic functions. The circular movement of self-integration I the actualization of the ontological polarity of individualization and participation. Secondly, the horizontal direction of life is self-creativity, which is the actualization of the dynamics-form polarity. Thirdly, the vertical movement toward the ultimate and infinite is self-transcendence which actualizes the polarity of freedom-destiny. Although these functions of life in themselves are unified and harmonized, they are subject to the disruptions that follow upon existential estrangement. When separation becomes actual, their negative effects come into play, and ambiguity sets in. #RandolphHarris 14 of 22
To the degree in which this disruption is real, self-integration is countered by disintegration, self-creation is countered by destruction, self-transcendence is countered by profanization. In the life process these positive and negative elements are inseparably entwined, for life is neither essential nor existential but ambiguous. China, borrowing Communist ideology and economic and social methods from Soviet Russia, has become the first colonial country to make spectacular economic gains, beginning to transform herself into one of the great World powers and trying by example, persuasion, and economic help to become the leader of the colonial revolution in Asia, Africa, and Latin America. While after 1923 the Soviet Union had definitely given up the hope for a workers’ revolution in the West and, in fact, sought to contain all Western revolutionary movements since then, she had hoped for support from the nationalist revolutions in the East. Now, however, having herself become one of the “have” states, she feels threated by the growing onslaught of the underdeveloped countries under China’s leadership, and seeks an understanding with the United States of America, without, however, turning this understanding into an alliance against China. Any description of the basic trends of Western history in the last four hundred and eighty years would be lacking in an essential element unless it took account of a profound spiritual chance. While the influence of Christian theological thinking was waning from the seventeenth century onward, the same spiritual reality which was expressed earlier in the concepts of this theology found now a new expression in philosophical, historical, and political formulations. #RandolphHarris 15 of 22
The philosophers of the eighteenth century were, as Carl Becker has pointed out, no less men of faith than were the theologian of the thirteenth century. They just expressed their experience in a different conceptual framework. With the explosive growth of wealth and technical capacities in the nineteenth century, there occurred a fundamental change in man’s attitude. Not only, as Mr. Nietzsche put it, “God was dead,” but the humanism that was common to the theologians of the thirteenth, and to the philosophers of the eighteenth centuries, slowly died too; the formulae and ideologies, both of religion and of humanism, continued to be used, but the authentic experience became increasingly thinner, to the point of unreality. It was as if man had become drunk with his own power, and had transformed material production, once a means to the end of a more dignified life, into an end in itself. Large-scale enterprise, state intervention, emphasis on control of—rather than ownership of—property in the means of production, are characteristic of all industrial systems today. The Wester capitalist system, while it has many features of nineteenth-century capitalism, has incorporated enough of the new features to constitute a very different system from the former. The three forms of socialism current today, have broken much more drastically with the continuity of the former economic stage, show the new trends in different degrees and emphasis: a) Khrushchevism, a system of complete centralized planning and state ownership of industry and agriculture. #RandolphHarris 16 of 22
B ) Chinese communism, especially since 1958, a system of total mobilization of its most important capital asset, 1.4 billion people, and the complete manipulation of their currency, physical and emotional energy and thoughts without regard to their individuality; c ) humanistic socialism, which aims at the blending of a necessary minimum of centralization, state intervention, and bureaucracy with the possible maximum of decentralization, individualism, and freedom. This third type of socialism is represented by various forms from Scandinavia to Yugoslavia, Burma, and India. It makes sense because without some form of communism, the people hold all the natural resources which they can sell as they please, while the government only takes in tax revenue. However, as LCDs (less developed countries) are now rising, the American government needs to take some control of production of goods and services to ensure it does not lose its role as World power. If the corporations and the people in the United States of America can no longer afford to own farms, make cars, and produce, poultry, dairy, wood, steel, and other raw materials, they will have to important everything, which send wealth out of the United States of America to other nations. Therefore, the government has two choices. They can make laws that allow them to compete with private firms, or subsidize American farms, automakers, and other companies that produce goods and services so they remain affordable and are purchased by Americans as well as other nations. It would also be wise to offer huge tax incentives to people who purchase American cars. If a person, for example, could get a $5,000 tax credit on any American car, they would not only be popular because of style, but also because there is more incentive to purchase one. #RandolphHarris 17 of 22
Russian under control of President Vladimir Putin’s leadership, is a conservative, state-controlled, industrial managerialism, not a revolutionary system; she is interested in law and order and anxious to defend herself against the onslaught of the revolution of the “have-not” nations. For the reason Mr. Putin seeks an understanding with the United States of America, the ending of USA involvement with Ukraine. He neither needs nor wants another war. Mr. Putin cannot, however, give up his Communist-revolutionary ideology, nor can he turn against China, without undermining his own system. Hence he has to maneuver carefully to preserve his ideological hold on the Russian people and to defend himself against both his opponents within Russian and against China and her potential allies outside. If he fails in his attempt to end the United States of America’s involvement with Ukraine, he (or his successor) will be forced into a close alliance with China and into a policy which would leave little hope for peace. The development of the former colonial peoples will not follow the capitalist development, because for psychological, social, and economic reasons this system is neither feasible nor attractive to them. The question is not whether they will join the communist or the capitalist systems. The real alternative is whether they will accept the Chinese or Russian form of communism, thus becoming closely allied with either of these two countries, or whether they will adopt one of the various forms of democratic, decentralized socialism and become allied with the neutral bloc. #RandolphHarris 18 of 22
The United States of America is, therefore, confronted with the following alternative: either a continued fight against communism together with the continuation of the arms race—hence the probability of nuclear war—or a political understanding on the basis of the status quo with Russia, and the support of neutral democratic-socialist regimes in the colonial World. It is a fact that two systems represented By Russia-China and by the United States of America—Western Europe are competing with each other in the World today and the race is only heating up and getting more intense. Any attempt of either one to defeat the other system through the use of military power will not only fail, but will lead to the destruction of both—or the World. There is only one way in which the United States of America can compete with communism: that is by demonstrating that it is possible to raise the standard of living in America and influence LCDs to follow this method, without using forces of coercive regimentation. However, many people are not convinced that America is heading in the right direction because their leaders are displaying a lack of competence, a lack of law and order, a loss of family values, and it even seems to some that hardworking Americans, who believe in the capitalist dream, are given less consideration than people who enter America illegally. While there are over 5 million homeless people (many are not counted as homeless because they are subletting, living with family, or not on a rental lease where they are being housed) in America, people entering the country without passing background checks and without documents are put up in hotel rooms and given cash assistance. #RandolphHarris 19 of 22
You will hear critics say that there are so many people homeless in America because they are mentally ill and that there is a shortage of houses. However, let us be real, many of you know people who are mentally ill and should have been fired who are gainfully employed. It is so bad that several of their coworkers display the same level of dysfunction. Furthermore, there are currently sixteen million homes currently sitting vacant across the United States of America. In fact, in every state across the country, any homes remain empty while hundreds of thousands of Americans face homelessness. The existence of a multicentered World depends on the acceptance of the present status quo by all powers and on effective universal disarmament. The tension and suspicious of the nuclear arms race do not permit a political understanding; the unsettled political situation does not permit disarmament. If peace is to be preserved, both disarmament and political understanding are necessary. If and when the economy improves and the arms race ends, only then will massive economic assistance—food, capital and technical assistance—to the LCDs be possible. Also, efforts to education LCDs about family planning and birth control should also be a goal. Because when there is food on the table, and people do not have to work for it, they usually continue to have babies. Some babies are even born starving because people have no idea about birth control and family planning nor access to it. #RandolphHarris 20 of 22
Also, in conquering poverty and achieving wealth, the United States of America, like the rest of the West (and Russia), has accepted a spiritual of materialism under which production and consumption have become ends in themselves, rather than means to a more human, creative life. These and other institutional, secondary goals and values have become indistinguishable to most people from the primary aims of life. Quite aside from all dangers from without, our inner emptiness and deep-rooted lack of hope will eventually lead to the fall of Western civilization, unless a genuine renaissance of the Western spirit takes the place of the present complacency, resignation, and confusion. This renaissance must be precisely what the Renaissance of the fifteenth-seventeenth centuries was—an invigorating re-establishment of contact with the humanistic principles and aspirations of Western culture. What we are witnessing today is truly a World revolution in rapid advance, a revolution which began in the West four hundred and eighty years ago. It has led to a new system of production which at first made Europe and America the leaders of the World. It made the working masses in Europe beneficiaries of the system; and hence the revolution of the masses in Europe (with the exception of Russia) and in North America was peaceful. Now a new stage of the World revolution is developing, the revolution of the LCDs in Africa, Asia, and Latin America. If the great industrial powers accept the historical trend and take the adequate anticipatory steps, will this revolution occur peacefully? Many think World War III is on the verge of breaking out, and that leaves little hope for peace and the survival of democracy. #RandolphHarris 21 of 22
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. The American, even though they are being driven from the land, will never surrender their love for it. The American literally transplanted Heaven into his very consciousness. He imagines that he continues to live in the land of his dreams. He might be living in the cold north or in the sunny south, yet he prays for rain or for dew when it is the season in America. He celebrated Thanksgiving, the blending of two cultures and sharing of food and traditions. He celebrated Columbus Day, the founding of America. He celebrated Christmas, the birth of the Saviour. He celebrated Earth Day, when the trees were beginning to blossom. And he proudly celebrated Independence Day. In whatever clime he lived, he and she were always believed that they were in their ancient home. We must not forget the many sacrifices and contributions that woman have made for America also. Without women, we would not be able to continue the human race. The Americans mourned for their ancient land as they have for the dead, and they believe it will rise again and experience the resurrection of the dead. If I forget thee, O America, let my right hand forget its cunning; let my tongue cleave to my mouth, if I remember thee not, if I set not America above my chiefest joy. Arise, walk through the land in the length of it and in the breadth of it; for unto thee I will give it. And be sure to donate to the Sacramento Fire Department, they are not receiving all of their resources. #RandolphHarris 22 of 22
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We See things with Different Eyes
My heart was full of music as I wandered the hours away by the bank of a brook, on my estate, watching the sun on the face of the chuckling water. A bird came to circle me, flew unafraid through the aura of gladness about me. The delicate tip of a wing brushed my wrist with the touch of the first secret kiss from my hands. The singing the filled me was part of the nature of laughing, the running of water, the sound of the wind in the reed by the edge of the stream. And as I spake, into my face there came light, as reflected from a silver flame; my long brown hair swelled ampler, in display full golden; in my eyes a brighter day dawned blue and full of love. This was a World without hatred. As it grew dark, I went home. Then retiring to my rooms, I sat down by the light of one lamp and devoured what I could of my century’s thinking, and at last I lay flat upon the bed, staring at the ceiling, overwhelmed by the vigor of the return to the classical, by the passionate enthusiasm for the old Greek and Roman poets, and by the faith in sensuality which this age seemed to hold. I enjoyed the beauty of the old handwritten codexes. Of course, this is why, even after the printing press was still established, my libraries boasted of handwritten books. While waiting for the servants to return from their hunt, I went to the library to catching up on a little reading. However, when the party failed to return by midnight, I began to fear the worst. I stumbled out of my quarters; my mouth was very dry, and my heart was thumping painfully. I descended the stairs. And while sitting alone at a table, from the corner of my eye, I saw the curtain twitch at an upper window. #RandolphHarris 1 of 6
Suddenly, men where shouting, canvas flapping, wheels rumbling, and I could hear horses neighing and pawing frantically. Overjoyed to hear them, I leapt to my feet just as the doors opened and the party entered. And although there was no wind at that hour of the night, one did arise not long afterward, but there was absolutely none then. Even the dry tips of the lingering hedge-mustard, grey and blighted, and the fringe on the roof of the standing democrat-wagon were unstirred. And yet amid that tense, godless clam the high bare boughs of all the trees in the yard were moving. They were twitching morbidly and spasmodically, clawing in convulsive and epileptic madness at the moonlit clouds; scratching impotently in the noxious air as if jerked by some alien and bodiless line of linkage with subterrene horrors writhing and struggling below the black roots. Not a man breathed for several seconds. Then a cloud of darker depth passed over the moon, and the silhouette of clutching branches faded out momentarily. At this there was a general cry; muffled with awe, but husky and almost identical from every throat. For the terror had not faded with the silhouette, and in a fearsome instant of deeper darkness, I saw wriggling at that treetop height a thousand tiny points of faint and unhallowed radiance, tipping each bough like the fire of St. Elmo or the flames that came down on the apostles’ heads at Pentecost. It was a monstrous constellation of unnatural light, like a glutted swarm of corpse-fed fireflies dancing hellish sarabands over an accursed marsh; and its colour was a nameless intrusion. #RandolphHarris 2 of 6
All the while the shaft of phosphorescence from the well was getting bright and brighter, brining to my mind a sense of doom and abnormality which far outraced any image my conscious mind could form. It was no longer shining out, it was pouring out; and as the shapeless stream of unplaceable colour left the well it seemed to flow directly into the sky. The shivering men walked to the front door. However, to my consternation they made no sound and passed straight through the furniture and walls. That is when I noticed the growing luminosity of the trees. With the moments the shining of the trees increased, while their restless branches seemed to strain more and more toward verticality. The wood of the well-sweep was shining now. The phosphorescence had begun to pervade the entire mansion. It glowed on the broad-planked floor and the carpet, and shimmered over the sashes of the stained-glass windows. It ran up and down the exposed corner-post, coruscated about the shelf and mantel, and infected the very doors and the furniture. Each minute saw it strengthened. I walked and stumbled as in a dream. All of Llanada Villa was shining with the hideous unknown blend of colour; trees, buildings, and even such grass and herbage as had not been wholly changed to lethal grey brittleness. The boughs were all straining skyward, tipped with tongues of foul light. Then without warning the hideous thing shot vertically up toward the sky like a meteor, leaving behind no trail and disappearing through a round and curiously regular hole in the clouds before I could grasp or cry out. #RandolphHarris 3 of 6
I could not forget that sight, as I stared blankly at the stars of Cygnus, Deneb twinkling above the other, where the unknown colour had melted into the Milky Way. However, my gaze was the next moment called swiftly to Earth by the crackling in the valley. It was just that. Only a wooden ripping and crackling, as so many others in the valley vowed. Yet the outcome was the same, for in one feverish, kaleidoscopic instant there burst up from Llanada Villa a gleamingly eruptive cataclysm of unnatural sparks and substance; blurring the glace of the few who saw it, and sending forth to the zenith a bombarding cloudburst of such coloured and fantastic fragments as our Universe must needs disown. Through quickly re-closing vapours, I flowed the great morbidity that had vanished, and in another second they had vanished too. Behind and below was only a darkness to which I dared not return, and all about was a mounting wind which seemed to sweep down in black, frore gusts from interstellar space. It shrieked and howled, and lashed the fields and distorted the fruit orchards in a mad cosmic frenzy. Later I was to learn that the hunting party had been ambushed and killed. Now on the 16th of January, the anniversary of the hunt, the ghostly party can be seen riding toward Llanada Villa. Apart from this, a housemaid’s ghost in a blue dress haunts the mansion, gliding silently along the corridors, while the spirit of Dieter Hulsmann, my butler haunts the Observational Tower where he starved to death, after learning of the death of the housemaid, whom he was fondly in love with. #RandolphHarris 4 of 6
A group called the European Mission Society accused me of using the “arts of the Devil” and of being in league with “demonic forces” with which I supposedly intended “to perplex humanity.” With this added shock, I was crushed forever with a brooding fear I dared not even mention for many years to come. And from inside of the mansion, I had seen something feebly rise, only to sink down again upon the place from which the great shapeless horror had shot into the sky. I believe there must be an older race than man, spawned from ancient seed in times before ours, perhaps on planets that have gone to dust, and so horrible to humans that when they are discovered the discoverers keep still about it—forget them again as quickly as they can. And they go back to time immemorial. I saw things—and knew things—horrible, wild things I cannot quite remember—visited unbelievable places, looked backward through my memory of creatures that have manifested in the walls of my home. Sometimes gloominess falls upon me like a material pall. What writhing souls, what terrors, what unrest, what madness roams these halls! If only I would have been spared! Something had cast an immediate spell of depression over me. The air of the room grew heavy and close. The open casement and the out-of-doors seemed to beckon me. I walked to the window, thrust the curtain aside, stood there. I am not addicted to nocturnal strolls or late meanderings before my bed; yet now, curiously enough I wanted to leave my home and walk the darkened fields. I paced the room nervously. The clock on the mantel pushed its ticks slowly through the quiet. It was a brilliant moonlight night. The great chimes of the Observational Tower were sounding midnight. Trying as I could to erase from my memory the queer experience which I just had, but I could see shadows of men lurking on the grounds. How long I sat there in the quiet, I do not know. #RandolphHarris 5 of 6
And to my holy sacrifice invite, the power who reigns in deepest hell and night; I call Einodian Hecate, lovely dame, of Earthly, water, and celestial frame, sepulchral, in a saffron veil arrayed, pleased with dark ghosts that wander thru the shade. Have I not reason, beldams as you are, saucy and overbold? How did you dare to trade and traffic with Macbeth in riddles and affairs of death; and I, the mistress of your charms, the close contriver of all harms, was never called to bear my part, or show the glory of our art? And, which is worse, all you have done hath been but for a wayward son, spiteful and wrathful; who, as others do, loves for his own ends, not for you. But make amends now: get you gone, and at the pit of Acheron meet me i’ the morning: thither he will come to know his destiny: your vessels and your spells provide, your charms, and every thing beside. I am for th’ air; this night I’ll spend unto a dismal and a fatal end: great business must be wrought ere noon: upon the corner of the moon, there hangs a vaporous drop profound; I’ll catch it ere it come to ground: and that, distill’d by magic sleights, shall raise such artificial sprites, as, by the strength of their illusion, shall draw him on to his confusion: he shall spurn fate, scorn death, and bear his hopes ‘bove wisdom, grace, and fear; and you all know security is mortals’ chiefest enemy. Hark! I am call’d; my little spirit see, sits in a foggy cloud, and stays for me. Come, let’s make haste; she’ll soon be back again. And we fairies, that do run by the triple Hecate’s team from the presence of the sun, following darkness like a dream. #RandolphHarris 6 of 6
Although The Winchester Mystery House is usually closed at 1.00am, police officers and passersby say that someone or something walks around in the mansion at night and often turns on all the lights. Numerous individuals have seen the image of a man hanging from a scaffold on the east side of the mansion. According to legend, 20 years before Mrs. Sarah L. Winchester purchased the home, an outlaw was hanged on the land. The site where the hanging allegedly took place was built over. One of the tour guides was badly shaken by something he had seen on the upper floor, but he refused to discuss it. The ghost of the outlaw haunted the mansion with dreadful shrikes. As such, a priest was brought in to exorcise the ghost, which he did with the help of a large black bible which he left in the mansion. However, years later, after the ghost had been long forgotten, the bible was taken away for repair and immediately the shrieking resumed. The bible was hastily returned, and the fearful shrieking ceased. The outlaw’s ghost still haunts the mansion, his broken neck and limp arm by his side as he stalks the lonely depths of the second floor.
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/
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It Has Been Almost 100 Years Since the American Crash of 1929
The reality is the TV news media in Sacramento does not care. They are evil. People have been injured and died as a result of their wanton disregard for human life and desire to make fake news. Children have to grow up without mothers and fathers. Families have been ripped apart, all so these gorillas can put on masks and makeup and tell lies, while making themselves feel important, when they are nothing more than low down, dirty criminals. The reporters are guilty of murder. History takes twists and turns and so, too, does the writing of history. After a process of about a thousand years, lasting from the beginning of the feudalization of the Roman Empire to the late Middles Ages, a period in which the European Continent was impregnated, through Christianity, with the ideas of African, Greek, Hebrew, and Arab thinking, Europe gave birth to a new culture. Western man discovered nature as an object of intellectual speculation and aesthetic enjoyment; he created a new science, which became—within a few centuries—the basis for a technique destined to transform nature and the practical life of man in a hitherto undreamed-of way; he discovered himself as an individual, endowed with almost unlimited energies and powers. This new period engendered also a new hope for the improvement, or even, the perfection of man. The hope for man’s perfection on this Earth and for his capacity to build a “good society” is one of the most characteristic and unique features of occidental thought. It is a hope that had been held by the Old Testament prophets as well as by Greek philosophers. It has then been overshadowed—although never lost—by the transhistorical ideals of salvation and by the emphasis on man’s substantial corruption in Christian thinking; it found new expression in the sixteenth- and seventeenth-century utopias and in the eighteenth- and nineteenth-century philosophical and political ideas. Parallel to the blossoming of hope after the Renaissance and the Reformation went the explosive economic development of the West, the first industrial revolution. #RandolphHarris 1 of 11
The organizational form it took was that of the system of capitalism, characterized by private property in the means of production, the existence of politically free wages earners, and the regulation of all economic activities by the principles of calculation and profit maximation. By 1913, industrial production increased seven times above its 1860 level, with almost all of it in Europe and North America. (Less than 10 percent of World production took place outside of these two areas.) Since the end of the First World War, mankind has entered into a new phase. The nature of the capitalistic mode of production has undergone profound changes. New Productive forces (such as the use of oil, electricity, and atomic energy) and technical discoveries have increased material productivity many times over what it had been in the middle of the nineteenth century. The new technical discoveries brought with them a new form of production. This was characterized by centralization of production in big plants, along with the dominant positions of the big corporations; managerial bureaucracies, which head these corporations but do not own them; and a mode of production in which hundreds of thousands of manual and clerical workers co-operate smoothly, supported by strong trade unions, which often share the bureaucratic character of big corporations. Centralization, bureaucratization, and manipulation are the characteristics features of the new mode of production. The earlier period of industrial development, with its need to build up a heavy industry at the expense of the satisfaction of the material needs of the workers resulted in extreme poverty for the millions of men, women, and children who worked in factories during the nineteenth century. #RandolphHarris 2 of 11
As a reaction to their misery, but also as an expression of human dignity and faith, the socialist movement spread over all of Europe and threatened to overthrow the old order and to replace it with one that would work for the benefit of the broad masses of the population. The organization of labour combined with technical progress and the resulting increased productivity permitted the working class an ever-increasing share of the national product. The extreme dissatisfaction with the system that characterized the nineteenth century gave way to a spirit of co-operation within the capitalist system. A new partnership between industry and the workers, represented by trade unions and (with the exception of the United States of America) strong socialist parties took place. The trend toward violent revolutions ended in Europe after the First World War, except in the economically most backward counties among the large powers. While the gap between the “haves” and the “have-nots” has been narrowing considerably within the Western industrial countries (and slowly in Soviet Russia), the gap between the “have countries” of Europe and North America and the “have-not countries” in Asia (with the exception of Japan), Africa, and Latin America is as wide as it ever was within one country, and is actually still widening. However, while at the beginning of the twentieth century the colonial peoples accepted their exploitation and poverty, the middle of the same century is witnessing the full-scale revolution of the poor countries. Precisely as the workers within capitalism in the nineteenth century refused to continue believing that their fate had been ordained by divine or social law, so now the poor nations refuse to accept their poverty. #RandolphHarris 3 of 11
Less Developed Countries (LCDs) demand not only political freedom, but a standard of living approaching that of the Western World and rapid industrialization as a means to that goal. Two thirds of the human race are unwilling to accept a situation in which their standard of living is only from 10 to less than 5 percent of that of people of the richest country—the United States of America—which with 4.3 percent of the World’s population, produces about 20 percent of the World’s goods which is 20 percent less than it was in 1960. The colonial revolution was sparked by many factors, among them the weakening of Europe, militarily and economically, after the two World Wars in the first half of the twentieth century; the nationalistic and revolutionary ideology transmitted from nineteenth-century Europe and America, and the new modes of production and social organization, which rise the possibility of “catching up with the West” beyond a slogan into a realm of reality. In the philosophical thinking of the modern era, we find also that the two aspects of freedom remain interwoven as they had already been in the theological doctrines of the Reformation. Thus for Mr. Kant and Mr. Hegal, autonomy and freedom of the individual are the central postulates of their systems, and yet they make the individual subordinate to the purpose of an all-powerful state. The philosophers of the period of the French Revolution, and in the nineteenth century Mr. Feuerbach, Mr. Marx, Mr. Stirner, and Mr. Nietzsche, have again in an uncompromising way expressed the idea that the individual should not be subject to any purposes external to his own growth or happiness. The reactionary philosophers of the same century, however, explicitly postulated the subordination of the individual under spiritual and secular authority. #RandolphHarris 4 of 11
The second half of the nineteenth century and the beginning of the twentieth show the trend for human freedom in its positive sense at its peak. Not only did the middle class participate in it, but also the working class became an active free agent, fighting for it own economic aims and at the same time for the broader aims of humanity. With the monopolistic phase of capitalism as it developed increasingly in the last decades, the respective weight of both trends for human freedom seems to have changed. Those factors which tend to weaken the individual self have gained, while those strengthening the individual have relatively lost in weight. The individual’s feeling of powerlessness and aloneness has increased, his “freedom” all traditional bonds have become more pronounced, his possibilities for individual economic achievement have narrowed down. He feels threatened by gigantic forces and the situation resembles in many ways that of the fifteenth and sixteenth centuries. The most important factor in this development is the increasing power of monopolistic capital. The concentration of capital (not wealth) in certain sectors of our economic system restricted the possibilities for the success of individual initiative, courage, and intelligence. In those sectors in which monopolistic capital has won it victories the economic independence of many has been destroyed. For those who struggle on, especially for a large part of the middle class, the fight assumes the character of a battle against such odds that the feeling of confidence in personal initiative and courage is replaced by a feeling of powerlessness and hopelessness. #RandolphHarris 5 of 11
An enormous though secret power over the whole of society is exercised by a small group, on the decisions of which depends the fate of a large part of society. The inflation of Germany, 1923, or the American crash, 1929, increased the feeling of insecurity and shattered for many the hope of getting ahead by one’s own efforts and the traditional belief in the unlimited possibilities of success. Most people have lived through difficult economic times of some sort. And everyone has at some point learned about the most significant economic downturn in modern USA history—the Great Depression of the 1930s. In keeping with our unique business cycle theory, ITR Economics is forecasting that another Great Depression will start near the beginning of the next decade. The causes of the upcoming Great Depression will be similar to its predecessor in the way it will be unforeseen and unexpected for the vast majority of people; for that reason, the emotional strain on people and the similar pain for unprepared businesses could parallel that of the 1930s. Just as many of us will never forget the influence of COVID-19 on our lives, the Great Depression of the 2030s will impact the way we think, how we spend money, who and what we trust, and what we assign importance on in our lives. Of course, the upcoming Great Depression will have a profound effect on mental health. Therefore, it is important to have the right financial mindset. You know it is coming, so plan, expect it, and do not overextend your business or finances. Start paying things off. Focus on longevity. Maybe stop buying cars every two years and get the scheduled maintenance done so you can keep it for seven years to a decade. #RandolphHarris 6 of 11
The goal is to reduce expenditure. If you do not need to renovate your home, do not. If your home needs repairs, start getting them done now before it becomes a problem. Scrutinize your cost-structure heading into the depression. High fixed costs will be difficult to roll back. You can do simple things like cutback on how frequently the gardener comes out. Maybe every two weeks, instead of once a week. Regarding personal finances—and this might seem difficult: save as much money as you can between now and the next decade. Consider investing in gold and silver and getting a personal safe in your home (of course keep this private). The climb out of a depression is a time of tremendous opportunity. Look to invest or start your business after the Great Depression. You do not want to look back with regret at a missed opportunity. Oh, yeah, and when you go to replace that perfectly good mobile phone, consider, instead, investing in gold. Knowing the low point of this economic contraction will give you a competitive advantage. Preparing your business now to capitalize when that moment arrives could put you ahead of the competition coming out of the depression. While the upcoming Great Depression will be driven by very different circumstances, there are many things you can do for yourself and your business to establish advantageous positioning before, during and after the downturn. Do not allow tensions about the past to continue to bubble away. Many people will find themselves in need of spiritual consolation, sustenance, and blessing. #RandolphHarris 7 of 11
Several will be wary of the machinations of evil, worried about demons, and seek protection from harm. It is possible that we will see war, epidemics and hunger. Some will view these as punishment for disobedience, sinfulness, and a lack of faith. Do not wait to fear divine judgment, dreading the possibility that God will bring about future wars to induce atonement. Repent now. Start saving money and paying down bills and make a pledge to return to church and live righteously. The believer must understand that the regaining the facile use of his faculties, and the maintenance of his mind in healthy condition after recovery from passive surrender to psychopathological offenders, will mean a steady fight with the ultimate negative—requiring the use of the weapons of warfare given in the Word of God. Weapons, for instance, such as the truth in the text “Sufficient for the day is the evil thereof,” for resisting brooding over the past, or torturing pictures of the future; “Resist the ultimate negative and it will flee from you,” when the pressure of the enemy is severe; and other “fighting” texts, which will prove truly to be the “sword of the Spirit” to thrust at the enemy in the “evil day” of his onslaught upon the escaping believer. THE STEADY ATTITUDE OR ACTION OF ONE’S WILL. In keeping the mind in normal working condition, free from the interference of the enemy, the believer should maintain the attitude of having his will steadily set: id est, “I will that my mind shall not be passive”; “I will to have full control of my faculties, and to use them”; “I will to recognize everything that comes from the enemy”—each of which declares the CHOICE of the man, rather than his determination to do these things. #RandolphHarris 8 of 11
The powers of darkness are not affected by mere determination—id est, resolve—but they are rendered powerless by the act of the will definitely choosing, in the strength given by God, to stand against them. These steps to deliverance which has been given deal with THE PRACTICAL ASPECT OF THE BELIEVER’S ACTIONS. On the divine side, the victory has been won, and the ultimate negative and his psychopathological offenders have been conquered; but the actual liberation of the believer demands his active cooperation with the Holy Spirit, plus the steady exercise of his volition—choosing freedom instead of bondage. This will result in the normal use of every faculty of his being, set at liberty from the bondage of the enemy. “He that doeth the truth cometh to the light,” said the Lord (John 3.21). Evil spirits hate scrutiny, and so work under cover with deception and lies. The believer must come to the light of God for His light upon all spiritual experiences (as well as in all other departments of life) if he is to “cast off the works of darkness” (Romans 13.12) and put on the armour of God—the armor of light. In any scheme of Chrisitan theology, the church is an indispensable agent for the harmonizing of religion and culture. Society, the bearer of culture, encounters in the church the wellsprings of the Christian religion, the abiding presence and power of Christ. In Tillichian terminology, the church in its evangelizing role must “show to the people outside the Church that the symbols in which the life of the Church expresses itself are answers to the questions implied in their very existence as human beings.” #RandolphHarris 9 of 11
And, in its prophetic role, “the Church is the guardian who reveals dynamic structures in society and undercuts their demonic power by revealing them, even within the Church itself.” Therefore, one can say that the Church judges culture, including the Church’s own forms of life. For tis forms are created by culture, as its religious substance makes culture possible. The Church and culture are within, not alongside each other. The importance of the church is measure by the importance of the New Bing, for the Church is the historical embodiment of the New Being created by the Incarnation. Consequently, the such as the community of the New Being is the place where the new theonomy is actual. However, from there is pours into the whole of man’s cultural life and gives a Spiritual center to man’s spiritual life. Final revelation appeared in Jesus as the Christ, but it is the church which is supposed to receive it in a continuous process of reception, interpretation, and actualization. The history of the church is the locus of continuous dependent revelations. The Church is also the place where the reunion of man with man is an actual event, though the Church of God is permanently betrayed by the Christian churches. Yet, even if its organization seems always a betrayal of the New Being, the church is the Community of the New Being. The church has always been my home in spite of all criticisms, which I had to exercise at an early time upon Church doctrine and upon Church practice. It is the Spiritual Community established by the Spiritual Presence. Since the Spirit is the symbolic answer to an existential question, life ontologically is the actuality of being. #RandolphHarris 10 of 11
Living is a process of continuous birth. The tragedy in the life of most of us is that we die before we are fully born. Being born, however, does not only mean to be free from the womb, the lap, the hand, et cetera, but also to be free to be active and creative. Just as the infant must breathe once the umbilical cord is cut, so man must be active and creative at every moment of birth. To the extent that man is fully born, he finds a new kind of rootedness; that lies in his creative relatedness to the World, and in the ensuing experience of solidarity with all man and will all nature. From being passively rooted in nature and in the womb, man becomes one again—but this time actively and creatively with all life. Man needs to have a sense of identity. Man can be defined as the terrestrial being that can say “I,” that can be aware of himself as a separate entity. Other terrestrial beings, being with nature and not transcending it, have no awareness of themselves, and has no need for a sense of identity. Man, being turn away form nature, being endowed with reason and imagination, needs to form a concept of himself, needs to say and to feel “I am I.” Because he is not lived, but lives, because he has lost the original unity with nature, has to make decisions, is aware of himself and his neighbour as different persons, he must be able to sense himself as the subject of his actions. If he did not find some way of satisfying his sense of identity, as with the need for relatedness, rootedness, and transcendence, this need for a sense of identity is so vital and imperative that man could not remain sane. Man’s sense of identity develops in the process of emerging from the “primary bonds” which tie him to mother nature. #RandolphHarris 11 of 11
MAGNOLIA STATION AT CRESLEIGH RANCH
Rancho Cordova, CA | low $600s
Now Selling!
Residence Five is the largest home offered at Magnolia Station. This stunning two-story home is just over 3,700 square feet and includes five bedrooms, three and half bathroom, and a four, yes four car garage! The Flexibility is the best word to summarize this gorgeous home. With the opportunity to add an additional two bedrooms, this home is designed to meet the needs of any family size.
The Generations Suite on the first floor allows space for extended family, guests, or even a separated office space. The expansive kitchen opens up to the great room – ideal for entertaining of any kind. You’ll find the Owners’ Suite and three additional bedrooms upstairs plus a loft suitable for a game lounge, TV room, or homework space.
Best of all, each Cresleigh home comes fully equipped with an All Ready connected home! This smart home package comes included with your home and features great tools including: video door bell and digital deadbolt for the front door, connect home hub so you can set scenes and routines to make life just a little easier. Two smart switches and USB outlets are also included, plus we’ll gift you a Google Home Hub and Google Home Mini! https://cresleigh.com/magnolia-station/residence-5/
Set within a picturesque backdrop in Rancho Cordova, Magnolia Station by Cresleigh Homes is a new, highly coveted home community of spacious single-family homes. #CresleighHomes
Randolph Harris II International Institute 