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Does Every Institution in America Need to be Under Federal Investigation?
Exceptional people should not be hindered by bureaucratic laws, especially not when on the streets, there are people in the shadow economy trading tinfoil balls for outrageous prices. Obviously, dysfunction is happening not only because of corruption, but due to a lack of resources to investigate and properly remediate the problems. Because of this, dysfunction spreads until communities, cities, and even states become undesirable. There comes a time when you have to ask yourself what is important. As leaders, and lawmakers, do you want to keep spending resources on people from other nations, while homeless Americans camp outside of hotels? Do you want to pack this nation so full of people, that no laws will be enforced? People are getting tired and frustrated of dealing with the dysfunction, crime and taxation without representation, and many fear what may happen as a consequence. One can report things until they are blue in the face, but nothing is done. However, if certain people, or Americans took these same kinds of liberties with others or in other countries, not only would they be arrested, but they might even face the death penalty without trial. I know I am sick of dealing with chaos, incompetence, and repetitive dysfunction every day. Even if one is not being physically assaulted, it is physically and mentally painful to have to withstand corruption, violence, unnecessary noise, violation of constitutional rights, the deterioration of the church, family and state. While some people are rich enough to run from these problems and pretend the World is perfect, not all people are able to do the same. It is not just a problem with the democrats, it takes two to tango, and republicans are sitting back doing the Harlem Flame, and complicit in the obstruction of justice, life, liberty and the pursuit of happiness. You cannot serve two masters. You have to serve America, or step aside. #RandolphHarris 1 of 21
People say the country is too big to run. However, you notice when you call US Bank or any other bank, someone picks up the phone and can immediately address their issue because they are trained to and have adequate staff. The American government has more resources than any private company, yet the country is falling apart. Perhaps privatization is the answer because public employees are not held responsible for financial malfeasance. We cannot blame everything on the organized crime carried on by the fake news media because law enforcement is allowing them to engage in criminal acts, and if they are terrorizing and committing treason, that is grounds for a federal investigation. American streets are starting to resemble an army camp. The number of people without homes has swelled to such proportions that the Red Cross needs to provide people with tents, food, water, soap, warm clothes, shoes, blankets and medication. Some people have lung ailments and COVID. The head of the local health office has warned of the possibility of an epidemic. Officials need to resolve to the American military police to provide security. As housing prices continue to rise and inflation is sky high, mass hysteria is developing. Things cannot be allowed to go on a they are. The swarm of people without homes is being caused by the state of California being overpopulated. Half of all Americans living outside on the streets, federal data shows, live in California. California’s homelessness crisis is a homegrown problem that is deepening amid a shortage of affordable housing and emergency shelter, and it is often the brutal conditions of living on the street that trigger behavioural health problems, such as depression and anxiety. At least 90 percent of adults who are experiencing homelessness in the state became homeless while living in California due primarily to the dire lack of affordable house. Let us be realistic, the population of the United States of America is approximately 325,000,000. Therefore, realistically at least 10 percent of those people are homeless. They may be living with someone and are not officially counted, but there are probably 32,500,000 people without homes in America. #RandolphHarris 2 of 21
Homeless people are at relatively high risk for a broad range of acute and chronic illnesses. Precise data on the prevalence of specific illnesses among homeless people compared with those among nonhomeless people are difficult to obtain, but there is a body of information indicating that homelessness is associated with a number of physical and mental problems. This is evident not only in recent data from Social and Demographic Research Institute but also in individual published reports in medical literature. In examining the relationship between homelessness and health, the committee observed that there are three different types of interactions: some health problems precede and causally contribute to homelessness, others are consequences of homelessness, and homelessness complicates the treatment of many illnesses. Of course, certain diseases and treatments cut across these patterns and may occur in all three categories. Certain illnesses and health problems are frequent antecedent of homelessness. The most common of these are the major mental illnesses, especially chronic schizophrenia. As mentally ill people’s disabilities worsen, their ability to cope with their surroundings—of the ability of those around them to cope with their behaviour—becomes severely strained. In the absence of appropriate therapeutic interventions and supportive alternative housing arrangements, many wind up on the streets. Another contemporary example of illness leading to homelessness are deadly viruses. As the illness progresses and leads to repeated and more serious bouts with opportunistic infections, the individual becomes unable to work and may be unable to afford to continue paying rent. #RandolphHarris 3 of 21
Other health problems contributing to homelessness include alcoholism and drug dependence, disabling conditions that cause a person to become unemployed (which is why people are thankful prescription grade pain medication exists), or any major illness that results in massive health care expenses. One type of health problem in this category—about which the committee heard much during several site visits—is accidental injury, especially job-related accidents. Although such programs as Workers’ Compensation were designed to prevent economic devastation as a result of workplace casualties, they often fall far short of what is optimal for many reasons, including lack of knowledge of the program by the employee, low levels of benefits under the program, and lack of benefits for “off the books” work and migrant farm labour. Homelessness increases the risk of developing health problems such as diseases of the extremities and skin disorders; it increases the possibility of trauma, especially as a result of physical assault or rape. It can also turn a relatively minor health problem into a serious illness. Other health problems that may result from or that are commonly with homelessness include malnutrition, parasitic infestations, dental and periodontal disease, degenerative joint disease, venereal disease, hepatic cirrhosis secondary to alcoholism, and infectious hepatitis related to intravenous (IV) drug abuse. For even the most routine medical treatment, that state of being homeless makes the provision of care extraordinarily difficult. If not impossible, even the need for bed rest is complicated when the patient does not have a bed or, as is the case in may shelters for the homeless, must leave the shelter in the early morning hours. #RandolphHarris 4 of 21
Diabetes, for example, usually is not difficult to treat in a domiciled person. For most people, daily insulin injections and control of diet are adequate. In a homeless person, however, treatment is virtually impossible: Some types of insulin need to be refrigerated; syringes may be stolen (in cities where IV drug abuse is common, syringes have a higher street value) or, sometimes, the homeless diabetic may be mistaken for an IV drug abuser; and diet cannot be controlled because soup kitchens serve whatever they can get, which rules out special therapeutic diets. Contusions, lacerations, sprains, bruises, and superficial burns are more commonly reported in the homeless population. Homeless people are frequently victims of violent crimes such as rape, assault, and attempted robbery. In addition, primitive living conditions result in unusual risks; for example, the use of open fires for warmth predisposes them to potential burns. Pustular skin lesions secondary to insect bites and other infestations are common among homeless people. In addition, venous stasis of the lower extremities (id est, poor circulation because of varicose veins) caused by prolonged periods of sitting or sleeping with the legs down predisposes homeless people to dependent edema (swelling of the feet and legs), cellulitis, and skin ulcerations. Although there is reason to speculate that venous valve incompetence would develop more frequently in homeless patients and lead to chronic phlebitis, data are meager. Recurrent dermatitis, which is possibly related to inadequate opportunities to bathe or shower and which is associated with infestations with lice and scabies, is prevalent among the homeless population. #RandolphHarris 5 of 21
This form of dermatitis is frequently confused with bacterial cellulitis, since they both present with red, warm, tender skin lesions. Finally, homeless people are at high risk of developing subu-Collecting tenuous abscesses, but this may be related in part to an increased prevalence of needle-stick infections from drug abuse. Acute nonspecific respiratory diseases (MINURI and SERRI) are commonly reported in populations of homeless people in shelters. Living in groups, crowding, environmental stresses, and poor nutrition may predispose homeless people to infections of the upper respiratory tract and lungs. Tuberculosis has become a major health problem among homeless people. Characteristically, this has been a disease associated with exposure, poor diet, alcoholism, and other illnesses that can lead to decreased resistance in the host. Substance abusers and the elderly are at high risk for developing tuberculosis. Immigrants from less developed countries (LCDs) also have an increased risk of infections. Many homeless people also suffer from greater frequency of hypertension, diabetes, and chronic obstructive pulmonary disease. Also there is a tendency for cardiovascular and renal diseases, as well as metabolic disorders. Homeless people are more likely to contract superficial fungal infections and calluses, corns, bunions that are apparently the result of trauma from ill-fitting shoes. Homeless people suffer from many dental problems. Reports of poor oral hygiene, cavities, gingival disease, and extraction with no prosthetic replacements appear to be extremely common among homeless people. These problems are also common among indigent patients in general who have limited or no access to dental care. #RandolphHarris 6 of 21
Finally, various illnesses associated with increased mortality are related to environmental exposure, such as hypothermia and frostbite or hyperthermia. These life-threatening problems are especially prevalent among alcoholic homeless people and those who abuse other drugs. Many homeless adults suffer from chronic and severe mental illness. The visibility of mentally ill people has led to the creation of a negative stereotype for the entire homeless population, but let us keep it real. Many of the homeless people that I see are more civilized than the people who live at a particular address in Midtown Sacramento, California. It leads some to believe that some parts of Sacramento have become a psychiatric dumping ground. Personality disorders should not be seen primarily as a consequence of homelessness. Rather, because they impair a person’s ability to cope with the demands of life and the expectations of society, they may contribute to the factors that cause certain people to become homeless. Other psychiatric illnesses, such as the anxiety and phobic disorders and milder depressive reactions, can either be contributing factors in causing homelessness or, more commonly, result from the stress of homelessness. Becoming homeless is a psychologically traumatic event that commonly is accompanied by symptoms of anxiety and depression, sleeplessness and loss of appetite. Sometimes, homeless people try to “mediate” these feelings away with alcohol or drugs. Veterans who experience sheltered homelessness often live in places such as emergency shelters, transitional housing programs or other supportive settings. Veterans who experienced unsheltered homelessness live in places not meant for human habitation, such as cars, parks, sidewalks, abandoned buildings and literally on the street. #RandolphHarris 7 of 21
Homelessness is a serious problem and is a threat to national security. Many homeless people are exposed to animals, such as rats, mice, snakes, and insects such roaches, fleas and spiders. And without adequate public bathrooms or places to dispose of waste, some are exposed to feces, urine, and trash. As you recall, the Black Death is believed to have been the result of a plague, an infectious fever caused by the bacterium Yersinia pestis. The disease was likely transmitted from rodents to humans by the bite of infected fleas. It is not known for certain how many people died during the Black Death. About 25,000,000 people are estimated to have died in Europe from the plague between 1347 and 1351. With an extremely high level of people living on the street, the Black Death could manifest again, and even spread to those who have homes. The effects of the Black Death were many and varied. Trade suffered for a time, and wars were temporarily abandoned. Many labourers died, which devasted families through lost means of survival and caused personal suffering; landowners who used labourers as tenant farmers were also affected. Yersinia causes three types of plague in humans: bubonic, pneumonic, and septicemic. Although there is DNA evidence that Yersinia was present in victims of the Black Death, it is uncertain which form the majority of the infection took. It is likely that all three played some role in the pandemic. Bubonic plague causes fever, fatigue, shivering, vomiting, headaches, giddiness, intolerance to light, pain in the back and limbs, sleeplessness, apathy, delirium. It also causes buboes: one or more of the lymph nodes become tender and swollen, usually in the groin or armpits. Pneumonic plague affects the lungs and causes symptoms similar to those of severe pneumonia: fever, weakness, and shortness of breath. Fluid fills the lungs and can cause death if untreated. Other symptoms may include insomnia, stupor, a staggering git, speech disorder, and loss of memory. Septicemic plague is an infection of the blood. Its symptoms include fatigue, fever, and internal bleeding. #RandolphHarris 8 of 21
The masses of homeless people are desperately sick. They are broken spiritually, suffering appalling things, and many see no way out, and cannot find a helping hand. They need homes and medical treatment for the body and soul. People without homes come at the cost of a considerable damage to the body of society as a whole. Many of the homeless people plead from the bottom of their hearts that someone will come, they wait with pain every day that someone will free them from suffering. Some cannot walk and wait with great yearning for a home. One should know that when one’s spirit is touched by the poison of the spirits of evil—by the injection, for instance, of sadness, soreness, complaint, grumbling, fault-finding, touchiness, bitterness, feeling hurt, jealousy, et cetera—all direct from the to the spirit. One should resist all sadness, gloom and grumbling injected into one’s spirit—for the victory life of a freed spirit means joyfulness. Believers ordinarily think that sadness had to do with their disposition, and so yield to it without a thought of resistance or reasoning out the cause. If they were asked if a human with a strong disposition to steal should yield to it, they would at once answer “no”; yet they yield to other “dispositions” less manifestly wrong without a question. In the stress of conflict, when the believer find that the enemy succeeds in reaching one’s spirit with any of these “fiery darts,” one should know how to pray immediately against the attack, asking God to destroy the causes of it. It should be noted that this touching of the spirit by the various things just named is not a manifestation of the “works of the flesh”—assuming the believer is one who knows the life after the spirit—but they will quickly reach the sphere of the flesh if not recognized and dealt with in sharp refusal and resistance. #RandolphHarris 9 of 21
One should know when one’s spirit is in the right position of dominance over soul and body, and not driven beyond due measure by the exigencies of conflict or environment. These are three conditions of the spirit which the believer should be able to discern and deal with: The spirit depressed, id est, crushed or “down.” The spirit in its right position, in poise and calm control. The spirit drawn out beyond “poise,” when it is in strain, or driven, or in “flight.” When the human walks after the spirit, and discerns it to be in either of the wrong conditions, one knows how to “lift” it when it is depressed; and how to check the overaction by a quiet act of one’s own volition when it is drawn out of poise by over-eagerness, or the drive of spiritual foes. The believer must know what the spirit is, and how to give heed to the demands of the spirit and not quench it: exempli gratia, a weight comes on one’s spirit, but one goes on with one’s work, putting up with the pressure; one finds the work had, but one has no time to investigate the cause…until at last the weight become unendurable, and one is forced to stop and see what is the matter—whereas one should have given heed to the claims of the spirit at the first, and in a brief prayer taken the “weight” to God, refusing all pressure from the foe. One should be able to read one’s spirit, and know at once when it is out of cooperation with the Holy Spirit, quickly refusing all attacks which are drawing one’s spirit out of the poise of fellowship with God. Even if this claim is made by a Protestant church, the Protestant principle, in name derived from the protest of the “protestants” against decisions of the Catholic majority, contains the divine and human protest against any absolute claim made for a relative reality. #RandolphHarris 10 of 21
Is the Protestant era at an end? Is Protestantism as an historical reality dying, is its soul fleeing a moribund body that failed to adjust to the demands of its times? The social, political, economic, and spiritual disintegration of the masses can be relieved only by a tight centralization of power in all these areas. Protestantism, however, inspired by its principle of prophetic protest against hierarchical authority, ecclesiastical or political, which wraps itself in the mantle of the sacred, stands opposed to the trend toward centralization. Protestantism, out of step with the rhythm of history, leaves the field open to the tree forces capable of mass reintegration of society: communism, nationalism, and Roman Catholicism. Grim as the Protestant prospect is, renewal will be achieved by a Protestant movement that transcends all churches, political parties and ideologies and yet impregnates them. The prophetic spirit which lists where it will, without ecclesiastical conditions, organization, and traditions. Thus it will operate through Catholicism as well as through orthodoxy, through fascism as well as through communism; and in all these movements it will take the form of resistance against the distortion of humanity and divinity which necessarily is connected with the rise of the new systems of authority. However, this imperative would remain a very idealistic demand if there were no living group which could be bearer of this spirit. Such a group could not be described adequately as a sect. It would approximate more closely an order or fellowship and would constitute an active group, aiming to realize, first, in itself that transformation of Protestantism which cannot be realized either by the present churches or by the movement of retreat and defense. #RandolphHarris 11 of 21
However, whether the Protestant era ends or not, the Protestant principle will never die. If the Protestant reality expires under the protesting blast of the Protestant principle, then the power and vitality of the principle is proved all the stronger. This principle is not a special religious or cultural idea; it is not subject to changes of history; it is not dependent on the increase or decrease of religious experience or spiritual power. It is the ultimate criterion of all religious and all spiritual experiences; it lies at their base, whether they are aware of it or not. It goes without saying how important it is not only to realize the dynamic role of destructiveness in the social process but also to understand what the specific conditions for tis intensity are. We have already noted the hostility which pervaded the middle class in the age of the Reformation and which found its expression in certain religious concepts Protestantism, especially in its ascetic spirit, and in Mr. Calvin’s picture of a merciless God to whom it had been pleasing to sentence part of humankind to eternal damnation for no fault of their own. Then, as later, the middle class expressed its hostility mainly disguised as moral indignation, which rationalized an intense envy against those who had the means to enjoy life. In our contemporary scene the destructiveness of the lower middle class has been an important factor in the rise of Nazism which appealed to these destructive strivings and used them in the battle against its enemies. #RandolphHarris 12 of 21
The root of destructiveness in the lower middle class is easily recognizable as the one which has been assumed in this discussion: the isolation of the individual and the suppression of the individual expansiveness, both of which were true to higher degree for the lower middle class than for the classes above or below. In the mechanisms we have been discussing, the individual overcomes the feeling of insignificance in comparison with the overwhelming power of the World outside of oneself either by renouncing one’s individual integrity, or by destroying others so that the World ceases to be threatening. Other mechanisms of escape are the withdrawal from the World so completely that it loses its threat (the picture we find in certain psychotic states, and the inflation of oneself psychologically to such an extent that the World outside becomes small in comparison. Although these mechanisms of escape are important for individual psychology, they are only of minor relevance culturally. Another mechanism of escape which is of the greatest social significance is the solution that the majority of normal individuals find in modern society. To put it briefly, the individual ceases to be oneself; one adopts entirely the kind of personality offered to one by cultural patterns; and one therefore becomes exactly as all others are and as they expect one to be. The discrepancy between “I” and the World disappears and with it the conscious fear of aloneness and powerlessness. This mechanism can be compared with the protective colouring some animals assume. They look so similar to their surroundings that they are hardly distinguishable from them. The person who gives up one’s individual self and becomes an automation, identical with millions of other automatons around one, need not feel alone and anxious anymore. But the price one pays, however, is high; it is the lose of oneself. #RandolphHarris 13 of 21
Avoidance of error of accepting ideologies (rationalizations) for expressions of the inner, and usually unconscious, reality may become manifest after some time. One method which has proved to be very useful is that of an open-ended questionnaire, the answers to which are interpreted as to their non-intended or unconscious meaning. Thus, when one answer to the question, “Who are the men in history whom you most admire?” is “alexander the Great, Nero, Marx, and Lenin” and another answer is “William Randolph Hearst, William Wirt Winchester, George Fisher Winchester, and Sokrates,” the inference is made that the first respondent is an admirer of power and strict authority, the second an admirer of those who work in the service of life and who are benefactors of humankind. By using an extended projective questionnaire it is possible to obtain a reliable picture of the character structure of a person. Other projective tests—the analysis of favourite jokes, songs, stories, and observable behaviour (especially the “small acts” so important for psychoanalytic observation)—help in obtaining correct results. Methodologically, the main emphasis in all these studies is on the mode of production and the resulting class of stratification, on the most significant character traits and the syndromes they form, and on the relationship between these two sets of data. With the method or stratified samples, whole nations or large social classes can thus be studied by including less than a thousand persons in the investigation. Another important aspect of analytic social psychology is what Dr. Freud called the “unconscious.” #RandolphHarris 14 of 21
However, while Dr. Freud was mainly concerned with individual repression, the student of Marxist social psychology will be most concerned with the “social unconscious.” This concept refers to that repression of inner reality which is common to large groups. Every society must make every effort not to permit its members, or those of a particular class, to be aware of impulses which, if they were conscious, could lead to socially “dangerous” thoughts or actions. Effective censorship occurs, not at the level of the printed or spoken word, but by preventing thought from even becoming conscious, that is, by repression of dangerous awareness. Naturally the contents of the social unconscious vary depending on the many forms of social structure: aggressiveness, rebelliousness, dependency, loneliness, unhappiness, boredom, to mention only a few. The repressed impulse must be kept in repression and replaced by ideologies which deny it or affirm its opposite. The bored, anxious, unhappy human of today’s industrial society is taught to think that one is happy and full of fun. In other societies the human deprived of freedom of thought and expression is taught to think that one has almost reached the most complete form of freedom, even though at the moment only one’s leaders speak in the name of that freedom. In some systems love of life is repressed and love of property is cultivated instead; in others, awareness of alienation is repressed, and instead the slogan, “there can be no alienation in a socialist country,” is prompted. Another way of expressing the phenomenon of the unconscious is to speak of it in terms of Mr. Hegal and Mr. Marx, that is, as the totality of forces which work behind humans’ back while they have the illusion of being free in their decisions, or as Adam Smith put it, “economic man is lead by invisible hand to promote an end which was no part of his intention.” #RandolphHarris 15 of 21
While for Mr. Smith this invisible hand was a benevolent one, for Mr. Marx (as well as for Dr. Freud) it was a dangerous one; it had to be uncovered in order to be deprived of its effectiveness. Consciousness is a social phenomenon; for Mr. Marx it is mostly false consciousness, the work of the forces of repression. The unconscious, like consciousness, is also a social phenomenon, determined by the “social filter” which does not permit most real human experiences to ascend from unconsciousness to consciousness. This social filter consists mainly of language, logic, and social taboos; it is covered up by ideologies (rationalizations) which are subjectively experienced as being true, when in reality they are nothing but socially produced and shared fictions. This approach to consciousness and the repression can demonstrate empirically the validity of Mr. Marx’s statement that “social existence determines consciousness.” As a consequence of these considerations, another theoretical difference between dogmatic Freudian- and Marxist-oriented psychoanalysis appears. Dr. Freud believed that the effective cause for repression—the most important content to be repressed being incestuous desires—is the fear of castration. On the contrary, it is believed that humans’ greatest fear is that of complete isolation from their fellow humans, of complete ostracism. Even fear of death is easier to bear. Society enforces its demands for repression by the threat of ostracism (which is why haters and cancel culture have come together to turn the tide for their unacceptable behaviour). If you do not deny the presence of certain experiences, you do not belong, you belong nowhere, you are in danger of becoming insane. (Insanity is, in fact, the illness characterized by total absence of relatedness to the World outside.) #RandolphHarris 16 of 21
When it comes to property rights, we generally have two categories. Rights to assets that exist in nature, such as land, forests, and mineral deposits, and the emphasis on rights to assets that have to be produced, such as buildings and machines. The latter brings in the added issues of incentives to engage in this production and the efficiency of this productive activity. Even more complex issues arise in the context of other kinds of property, such as intellectual property and commercial brand names. These issues have to do with balancing private incentives to produce new assets of this kind and the social incentives efficiently to use the assets once they exist. Study of property rights in the eighteenth and nineteenth century whaling industry supports and extends many of these ideas by considering the information aspects of the enforcement of property rights. Many boats may participate in the killing of one whale, either simultaneously or sequentially. Or one boat may kill a whale and take it in tow only to lose it, and then another boat may find it. When disputed arise in such situations, their resolution depends on the verifiability of information. Therefore it makes sense to define property rights in the first place so as to be consistent with the verifiability of information regarding any violations of these rights. Mr. Ellickson finds that the definition of fishermen’s property rights over whale carcasses did indeed differ across whale types and regions, and evolved over time, in just this way. This can be thought of as another aspect of the complexity inherent in the concept of property rights. #RandolphHarris 17 of 21
However, optimal evolution of property rights and their enforcement should not be taken for granted. Given this multiplicity of dimensions of property rights, for formal and informal, explicit, and implicit allocations of rights among various claimants, the transaction costs of enforcing rights, and the conflicts that confront any attempts to change any right, it is not surprising that reform is often stalled or makes matters worse. Traditional property rights to land in Africa are a complex system—titles are granted to individual families by clan chiefs, and sales are subject to their approval and also that of heirs (all sons usually have expectations of equal division). Many family stakeholders have usufruct rights. When the Kenyan government attempted to impose a system of formal land titles, this ran into conflict with the traditional arrangements. The expected capital market did not develop because lenders knew that foreclosure was infeasible in the face of opposition from family and community, so the land could not be used as collateral. Attempts to consolidate scattered holdings for scale economy reasons did not work because there was a good economic reason (diversification of risks) for the scattering. Many formally registered titles are now being allowed to lapse and revert to older arrangements, and the laws are being changed to resemble traditional forms more closely. The importance of developing public institutions for property right protection that build on, and work synergistically with, the historical and cultural endowment of norms and practices in a society are very important. #RandolphHarris 18 of 21
If a government cannot or does not provide adequate protection for property rights, individuals and groups will attempt to provide private protection. They may do this using their own individual or collective efforts, or hire professional guards. The latter approach carries the risk that the guards become predators or extortionists; this problem exists with some governments too. The outcome of such games may be more or less efficient depending on the specifics of the situation—the technologies of protection and predation, the information, the skills in alternative occupations, the time-horizon of the predation, the information, the skills in alternative occupations, the time-horizon of the participants, and so on. However, some form of private protection will usually be better than none at all. The educational system of Russian serves, like that of any other country, to prepare the individual for the function one is to assume in society. The first task is to inculcate those attitudes and values that are dominant in Russian society. The values impressed on Russian youth and citizens correspond to the dominant Western morality, although heavily accented on the conservative idea. Care, responsibility, love, patriotism, diligence, honesty, industriousness, the injunction against transgressing the happiness of one’s fellowman, consideration for the common interest—there is nothing in this catalogue of values that could not be included in the ethics of the Western tradition. #RandolphHarris 19 of 21
Respect for property is emphasized as respect for socialist property, submission to authority as acceptance of national or international solidarity. As far as sexual morality is concerned, Russian morality is conservative and puritanical. The family is praised as a center of social stability, and any kind of sexual promiscuity is sternly discouraged. Since the betrayal or the part or the Russian system is about the worst imaginable crime in Russian mortality, the following statement gives an idea of this Russian puritanism. Komsomolskaya Pravda asked in reporting a case of marital betrayal: “How many steps are there from this to treason in the broader sense…? Communism is described as a system of “consistent monogamy” and as being opposed in principle to liaisons born of “dissoluteness and flightiness.” Aside from the central goal of Russian education, dutiful subordination of the individual to the demands of Russian society and its representatives, the other sim is that of creating the proper spirit of a competitive work morality. Families in which a genuine mutual concern about cultural growth is evident and domestic responsibilities are properly shared by all members of the family should be held up as examples. It is necessary to encourage the participation of children, adolescents, and young men and women in the performance of domestic chores and to appreciate this as an important and integral pater of labour training. “Ye shall respect every man his mother and his father. Ye shall rise up before the hoary head, and honour the aged among you. Ye shall not steal; neither shall ye deal falsely, nor lie one to another. Ye shall do no unrighteousness in court or in commerce, in weight or in measure. #RandolphHarris 20 of 21
“Correct balances and just weights shall ye have; I am the Lord your God. Ye shall not oppress your neighbour, nor steal from him; the wages of a hired servant shall not abide with you all night until the morning. Ye shall not be unrighteous in judgment; ye shall not be partial even to the poor. Ye shall not favour the person of the mighty; but in righteousness shall ye judge your neighbour. Thou shalt not go about slandering people; neither shalt thou stand idly by when thy neighbor’s life is in danger. And if a stranger sojourn with thee in thy land, thou shalt not wrong him or her. The stranger that sojourn with thee in thy land, thou shall be unto thee like the native-born. Thou shalt love one as thyself, for ye were strangers in the land of Egypt. Thou shalt not hate thy brother in thy heart; thou shalt not take vengeance nor bear any grudge. Thou shalt love thy neighbour as thyself; I am the Lord. Justice, justice shall you pursue, that you may life in the land which God gives you. You shall not prevent judgment, nor favour persons, neither shall you take a bribe, for a bribe blinds the eyes of the wise, and perverts the words of the righteous. Hear the causes between your brothers, judge righteously your brothers and the strangers. You shall hear the small and great alike, you shall not be afraid of the face of any human; for the judgment is God’s. Woe unto them that call evil “good,” and good “evil,” that turn darkness into light, and light into darkness.” 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. Please be kind enough to donate to the Sacramento Fire Department, they are not receiving all of their resources. #RandolphHarris 21 of 21
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Production of Too Many Useful things Results in Creation of too Many Useless People
Destructiveness is different from the sado-masochistic strivings since it aims not at active or passive symbiosis but at elimination of its object. However, it, too, is rooted in the unbearableness of individual powerlessness and isolation. I can escape the feeling of my own powerlessness in comparison with the World outside of myself by destroying it. To be sure, if I succeed in removing it, I remain alone and isolated, but mine is a splendid isolation in which I cannot be crushed by the overwhelming power of the object outside myself by destroying it. To be sure, if I succeed in removing it, I remain alone and isolated, but mine is a splendid isolation in which I cannot be crushed by the overwhelming power of the object outside of myself. The destruction of the World is the last, almost desperate attempt to save myself from being crushed by it. Sadism sims at incorporation of the object; destructiveness at its removal. Sadism tends to strengthen the atomized individual by the domination over others; destructiveness by the absence of any threat from the outside. Any observer of personal relations in our social sense cannot fail to be impressed with the amount of destructiveness to be found everywhere. For the most part it is not conscious as such but is rationalized in various ways. As a matter of fact, there is virtually nothing that is not used as a rationalization for destructiveness. Love, duty, conscience, patriotism have been and are being used as disguises to destroy others or oneself. However, we must differentiate between two different kinds of destructive tendencies. #RandolphHarris 1 of 20
There are destructive tendencies which result from a specific situation; as reaction to attacks on one’s own or others’ life and integrity, or on ideas which one is identified with. This kind of destructiveness is the natural and necessary concomitant of one’s affirmation of life. The destructiveness where under discussion, however, is not this rational—or as one might call it “reactive”—hostility, but a constantly lingering tendency within a person which so to speak waits only for an opportunity to be expressed. If there is no objective “reason” for the expression of destructiveness, we call the person mentally or emotionally sick (although the person oneself will usually build up some sort of a rationalization). In most cases the destructive impulses, however, are rationalized in such a way that at least a few other people or a whole social group share in the rationalization and thus make it appear to be “realistic” to the member of such a group. However, the objects of irrational destructiveness and the particular reasons for their being chosen are only of secondary importance; the destructive impulses are a passion within a person, and they always succeed in finding some object. If for any reason other persons cannot become the object of an individual’s destructiveness, one’s own self easily becomes the object. When this happens in a marked degree, physical illness is often the result and even suicide may be attempted. We have assumed that destructiveness is an escape from the unbearable feeling of powerlessness, since it aims at the removal of all objects with which the individual has to compare oneself. #RandolphHarris 2 of 20
However, in view of the tremendous role that destructive tendencies play in human behaviour, this interpretation does not seem to be a sufficient explanation; they very conditions of isolation and powerlessness are responsible for two other sources of destructiveness: anxiety and the thwarting of life. Concerning the role of anxiety not much needs to be said. Any threat against vital (material and emotional) interests creates anxiety, and destructive tendencies are the most common reaction to such anxiety. The threat can be circumscribed in a particular situation by particular persons. In such a case, the destructiveness is aroused towards these persons. It can also be a constant—though not necessarily conscious—anxiety springing from an equally constant feeling of being threatened by the World outside. This kind of constant anxiety results from the position of the isolated and powerless individual and is one other source of the reservoir of destructiveness that develops in him. Another important outcome of the same basic situation is what I have just called the thwarting of life. The isolated and powerless individual is blocked in realizing one’s sensuous, emotional, and intellectual potentialities. One is lacking the inner security and spontaneity that are the conditions of such realization. This inner blockage is increased by cultural taboos on pleasures and happiness, like those that have run through the religion and mores of the middle class since the period of the Reformation. Nowadays, the external taboo has virtually vanished, but the inner blockage had remained strong in spite of the conscious approval of sensuous pleasure. #RandolphHarris 3 of 20
This problem of the relation between the thwarting of life and destructiveness has been touched upon by Dr. Freud. Dr. Freud realized that he had neglected the weight and importance of destructive impulses in his original assumption that the sexual drive and the drive for self-preservation were two basic motivations of human behaviour. Believing, later, the destructive tendencies are as important as the sexual ones, he proceeded to the assumption that there are two basic strivings to be found in humans: a drive that is directed toward life and is more or less identical with sexual libido, and a death-instinct whose aim is the very destruction of life. He assumed that the latter can be blended with the sexual energy and then be directed either against one’s own self or against objects outside of oneself. He furthermore assumes that the death-instinct is rooted in a biological quality inherent in all living organisms and therefore a necessary and unalterable part of life. The assumption of the death-instinct I satisfactory inasmuch as it takes into consideration the full weight of destructive tendencies, which had been neglected in Dr. Freud’s earlier theories. However, it is not satisfactory inasmuch as it resorts to a biological explanation that fails to take account sufficiently of the fact that the amount of destructiveness varies enormously among individuals and social groups. If Dr. Freud’s assumptions were correct, we would have to assume that the amount of destructiveness either against others or oneself is more or less constant. However, what we do observe is to the contrary. Not only does the weight of destructiveness among individuals in our culture vary a great deal, but also destructiveness is of unequal weight among different social groups. #RandolphHarris 4 of 20
Thus, for instance, the weight of destructiveness in the character of the members of some of the lower middle class in Europe is definitely much greater than among the working and the upper classes. Anthropological studies have acquainted us with peoples in whom a particularly great amount of destructiveness is characteristic, whereas others show an equally marked lack of destructiveness, whether in the form of hostility against others or against oneself. It seems that any attempt to understand the roots of destructiveness must start with the observation of these very differences and proceed to the question of what other differentiating factors can be observed and whether these factors may not account for the differences in the amount of destructiveness. This problem offers such difficulties that it requires a detailed treatment of its own which we cannot attempt here. However, it would seem that the amount of destructiveness to be found in individuals is proportionate to the amount to which expansiveness of life is curtailed. By this we do not refer to individual frustrations of this or that instinctive desire but to the thwarting of the whole of life, the blockage of spontaneity of the growth and expression of humans’ sensuous, emotional, and intellectual capacities. Life has an inner dynamism of its own; it tends to grow, to be expressed, to be lived. It seems that if this tendency is thwarted the energy directed toward life undergoes a process of decomposition and changes into energies directed toward destruction. In other words: the drive for life and the drive for destruction are not mutually independent factors but are in a reversed interdependence. The more the drive toward life is thwarted, the stronger is the drive toward destruction; the more life is realized, the less is the strength of destructiveness. Destructiveness is the outcome of unlived life. #RandolphHarris 5 of 20
Those individual and social conditions that make for suppression of life produce the passion for destruction that forms, so to speak, the reservoir from which the particular hostile tendencies—either against others or against oneself—are nourished. The character structure of the industrial worker contains punctuality, discipline, capacity for teamwork; this is the syndrome which forms the minimum for the efficient functioning on an industrial worker. (Other differences—dependence-independence, interest-indifference, activity-passivity—are at this point ignored, although they are of utmost importance for the character structure of the worker now and in the future.) The most important application of the concept of the social character lies in distinguishing the future social character of a socialist society as visualized by Mr. Marx from the social character of nineteenth-century capitalism, with its central desire for possession of property and wealth; and distinguishing it from the social character of nineteenth-century capitalism, with its central desire for possession of property and wealth; and distinguishing it from the social character of the twentieth century (capitalist or communist), which is becoming ever more prevalent in the highly industrialized societies—the character of homo consumens. Homo consumens is the human whose main goal is not primarily to own things, but to consume more and more, and thus to compensate for one’s inner vacuity, passivity, loneliness, and anxiety. In a society characterized by giant enterprises and giant industrial, governmental and labour bureaucracies, the individual, who has no control over one’s circumstances of work, feels impotent, lonely, bored, and anxious. #RandolphHarris 6 of 20
At the same time, the need for profit of the big consumer industries, through the medium of advertising, transforms one into a voracious human, an eternal suckling who wants to consume more and more and for whom everything becomes an article of consumption—premium cranberry juice, dinner dates, movies, television, travel, and even education, books, and lectures. New artificial needs are created and humans’ tastes are manipulated. (The character of homo concumnes in its more extreme forms is a well-known psychopathological phenomenon. It is to be found in many cases of depressed or anxious persons who escape into overeating, overbuying, or alcoholism to compensate for the hidden depression and anxiety.) The greed for consumption, an extreme form of what Dr. Freud called the “oral-receptive character,” is becoming the dominant psychic force in present-day industrialized society. Homo consumnes is under the illusion of happiness, while unconsciously one suffers from one’s boredom and passivity. The more power one has over machines, the more powerless one becomes as a human being; the more one consumes, the more one becomes a slave to the ever-increasing needs which the industrial system creates and manipulates. One mistakes thrill and excitement for joy and happiness and material comfort for aliveness; satisfied green becomes the meaning of life, the striving for it a new religion. The freedom to consume becomes the essence of human freedom. This spirit of consumption is precisely the opposite of the spirit of a socialist society as Mr. Marx visualized it. He clearly saw the danger inherent in capitalism. His aim was a society in which man is much, not in which one has or uses much. #RandolphHarris 7 of 20
Mr. Marx wanted to liberate humans from the chains of one’s material greed so that one could become fully awake, alive, and sensitive, and not be the slave of one’s greed. “The production of too many useful things,” Mr. Marx wrote, “result in the creation of too many useless people.” He wanted to abolish extreme poverty, because it prevents humans from becoming fully human; he also wanted to prevent extreme wealth, in which the individual becomes the prisoner of one’s greed. His aim was not the maximum but the optimum of consumption, the satisfaction of those genuine human needs which serve as a means to a fuller and richer life. It is one of the historical ironies that the spirit of capitalism, the satisfaction of material greed, is conquering the communist and socialist countries which, with their planned economy, would have the means to curb it. This process has its own logic; the material success of capitalism was immensely impressive to those less developed countries (LCDs) in Europe in which communism had been victorious, and the victory of socialism became identified with successful competition with capitalism within the spirit of capitalism. Socialism is in danger of deteriorating into a system which can accomplish the industrialization of LCDs more quickly than capitalism, rather than of becoming a society in which the development of humans, and not that of economic production, is the main goal. This development has been furthered by the fact that Soviet communism, in accepting a crude version of Mr. Marx’s “materialism,” lost contact, as did the capitalist countries, with the humanist spiritual tradition of which Mr. Marx was one of the greatest representatives. #RandolphHarris 8 of 20
It is true that socialist countries have still not solved the problem of satisfying the legitimate material needs of their populations (and even in the United States fifty percent of the population is not “affluent”). However, it is of the utmost importance that socialist economists, philosophers, and psychologists be aware of the danger that the goal of optimal consumption can easily change to that of maximal consumption. The task for the socialist theoreticians is to study the nature of human needs; to find criteria for the distinction between genuine human needs, the satisfaction of which makes humans more alive and sensitive, and synthetic needs created by capitalism which tend to weak humans, to make one more passive and bored, a slave to one’s greed for things. Production should not be restricted, but, once the optimal needs of individual consumption are fulfilled, it should be channeled into more production of the means for social consumption such as schools, libraries, theaters, parks, hospitals, public transportation, et cetera. Some much money is being blown on assisting other nations and their people that buildings like the California Department of Veteran Affairs on O street in Sacramento, California is actually holding at least 15 windows together with clear plastic tape. The building cannot be safe for people to work in. However, no one would know that considering how taxpayer dollars are being thrown away on nonessential programs and services the government cannot afford. The State of California is literally crumbling because it is overwhelmed by people and does not have the resources to keep it running efficiently. #RandolphHarris 9 of 20
The ever-increasing individual consumption in the highly industrialized counties suggests that competition, greed, and envy are engendered not only by private property, but also by unlimited private consumption. Socialist theoreticians must not lose sight of the fact that the aim of a humanistic socialism is to build an industrial society whose mode of production shall serve the fullest development of the total human and not the creation of homo consumens; that socialist society is an industrial society fit for human beings to live in and to develop. There are empirical methods which permit the study of the social character. The aim of such study is to discover the incidence of the various character syndromes within the population as a whole and within each class, the intensity of the various factors within the syndrome, and new or contradictory factors which have been caused by different socioeconomic conditions. All such existing character structure, the process of change, and also what measures might facilitate such changes. Needless to say, such insight is importation in countries in transition from agriculture to industrialism, as well as for the problem of the transition of the worker under capitalism or state capitalism, that is, under alienated conditions, to the conditions of authentic socialism. Furthermore, such studies are guides to political action. If I know only the political “opinions” of people as ascertained by the opinion polls, I know how they are likely at act in the immediate future. If I want to know the strength of psychic forces (which at the moment may not yet be manifest consciously) such as, for instance, racism, war- or peace-mindedness, such studies of character inform me of the strength and direction of the underlying forces which operate in the social process and which may become manifest only after some time. #RandolphHarris 10 of 20
There is are several important characteristics of the managerial group. One, as Granick reports, is that Soviet data show that, as early as the 1930s, a great deal of social stability had developed. “Statistics on this subject,” writes Granick, “unfortunately end in the 1930s. Moreover, the data as to the occupation of parents is broken down into only a threefold classification: worker, farmer, and white-collar. Still, even this data is reasonably strong. It shows that the son of a white-collar employee, professional or business owner, had eight times as good a chance of reaching top management rank in the United States of America [in 1952] as did the son of manual workers and farmers, and that he had six times as good a chance in the Soviet Union [1936].” As far as the situation today is concerned, one can only guess. However, Granick sounds convincing when he says that the tendency against social mobility “has probably increased in present-day Russia simply because of the lesser amount of hostility toward the children of white collar parents.” This class stratification exist in spite of the fact that education in the Soviet Union is absolutely free and most of the better students receive stipends besides. This apparent contradiction is probably explained to some extent by the fact that many young Soviet people may not be able to go on to college because their families need their earnings. Considering the very high scholastic standards of Russian higher education, it would also appear likely that the cultural atmosphere of a managerial family provides a better preparation in this respect than that of a worker’s or peasant’s family. #RandolphHarris 11 of 20
The surprising fact—surprising for those who believe in the socialist character of the Soviet system—is, as Berliner reports, that to be a “worker” is “something devoutly to be shunned by most young people who have reached the high school level.” This attitude toward being a worker is, of course, not expressed in the official ideology, which extolls the workers as being the true masters of Soviet society, and the myth of great social mobility continues to exist in the Soviet Union. It is correct, then, to speak of a managerial class in the Soviet Union? If one uses Mr. Marx’s concept, the term “class” could not very well be applied, since in Marxist thought this refers to a social group with reference to its relation to the means of production; that is, whether the group owns capital or its tools (artisans), or is made up of propertyless workers. Naturally in a country where the state owns all the means of production, there is no managerial “class” in this sense, nor any other for that matter, and, if one uses the term “class” in a strict Marxist sense, one can claim that the Russia is a classless society. In reality, however, this is not so. Mr. Marx did not foresee that in the development of capitalist society there would be a vast group of managers who, while not owning the means of production, exercise control over them, and who have in common a high income and high social status. Hence Mr. Marx never transcended his concept of class beyond that of ownership of the means of production to that of control of the means of production and of the “human material” employed in the process of production, distribution, and consumption. #RandolphHarris 12 of 20
In terms of control, Russia is a society with rigid class distinctions. Aside from the managerial bureaucracy, there are the political bureaucracy of the Communist Party and the military bureaucracy. All three share control, prestige, and income. It is important to note that they largely overlap. Not only are most managers and top officers members of the party, but also they often “change hats,” that is, work for a time as managers, and then again as party officials. On the fringes of the three bureaucracies are the scientists, others intellectuals and artists, who are highly rewarded although they do not share in the power of the three main groups. The foregoing considerations make one point clear. Russian, in the process of developing into a highly industrialized system, has not only produced new factories and machines but also new classes, which direct and administer production. These classes have acquired interests of their own, which are quite different from those of the revolutionaries who took over in 1917. They are interested in material comforts, in security, and in education and social advancement for their children, in short, in the very same aims as the corresponding classes in capitalist countries. The continued existence of the myth of equality, however, does not mean that the fact of the rise of a Russian hierarchy is disputed in Russia. Mr. Stalin quite overtly-0and of course always quoted the proper passages from Mr. Marx and Mr. Lenin out of context—as early as 1925 warned the Fourteenth Congress: “We must not play with the phrase about equality. This is playing with fire.” #RandolphHarris 13 of 20
As Deutscher puts it: Mr. Stalin, in later years, spoke “against the ‘levellers’ with a rancour and venom which suggested that in doing so he defended the most sensitive and vulnerable facet of his policy. It was so sensitive because the highly paid and privileged managerial groups came to be the props of Mr. Stalin’s regime.” In fact, Russia copes with the same problem as the capitalist countries do—namely how to reconcile the ideology of an open, mobile society with the need for a hierarchically organized bureaucracy and how to give prestige and moral justification to those on top. The Russian solution is not too different from our own; both principles are emphasized, and the individual is supposed not to stumble over the contradiction. The growth of Russian industry not only produced a new class of managers, but also a growing class of manual workers. In 1928, 76.5 percent of the Russian population were dependent on agricultural occupation, as against 23.5 percent on nonagricultural occupations. In 2021, 5.8 percent of the workforce in Russian was employed in agriculture, 26.7 percent in industry and 67.32 percent in service. The majority of Russia’s labour force works in the services sector, which accounts for more than half the jobs in the country. About 30 percent work in the industry sector and the rest in agriculture. Interestingly, Russia is among the leading export countries in the Worldwide agricultural products, as well as meat, are among the main exported goods. Russia’s economy also profits significantly from selling and exporting fish and sea food. Due to large oil resources, Russian is also among the largest economies and the countries with the largest gross domestic product (GDP) Worldwide. Subsequently, living in working conditions in Russia should be above average, but for a long time, many Russians have struggled to get by. #RandolphHarris 14 of 20
While conditions seem to improve nowadays, many Russian still live below the poverty line. One suggested reason for this is corruption, which has been cited as a severe problem for the country for a long time, and continues to pose difficulties for Russia’s economy. Illicit employment and the so-called “shadow economy,” which does not officially contribute to the fiscal system, yield amounts worth almost half of Russia’s GDP. This can be seen on a ranking of the untaxed economy in selected countries as a share of GDP. The develop of industry requires more than an ever larger number of industrial workers. It also requires increasing productivity of the labour force. How serious this necessity is for Russia is illunstrated by the fact that labour productivity is 3-4 times lower in Russia than in the United States of America. Aside from higher levels of technology, one of the decisive factors in labour productivity is the character of the workers themselves. In order to further the development of a more independent and responsible character, not only have punitive policies been replaced, (absenteeism, for instance, which under Mr. Stalin was a criminal offense, is now a disciplinary matter to be dealt with by management), but Russian labour policy has moved in many respects to encourage the beneficial manifestations of application and effectiveness on the job, [in the area of wage policy and even in the worker’s greater role in the day-to-day decision-making of the enterprise] without, however, fundamentally usurping the prerogatives of management. The roles of education, material satisfaction, and incentives are generally recognized by Russian hierarchy as being of basic importance, and the state is trying its best to improve these factors and this to increase labour productivity. #RandolphHarris 15 of 20
This development will undoubtedly lead to the very thing it has led to in the Western countries. The workers not only work better, they are also more satisfied and more loyal to the system: in the one case “capitalism,” in the other “communism.” While the gap between the situations of the workers in both systems is narrowing, there is one difference that shows no signs of being erased, a political and psychological rather than an economic one—the absence of independent trade unions in Russian. The “company union” character of their unions is, of course, denied by Russian ideology. The reasoning is that a workers’ state, in which the workers themselves “own” the means of production, does not need the type of unions the workers need under capitalism. However, this reasoning is mainly, of course, ideological. The crucial point is that the domination of the unions by party and state in Russian stifled the spirit of independence and freedom and thus tends to strengthen the authoritarian character of the whole Russian system. America is another country that often sees collective action. For instance, mineral rights in California in the mid nineteenth century—the aggregate gains from avoiding a free-for-all among prospectors were huge, so the need for delineation of property rights was quickly recognized. Camps formed their own “governments” and “laws.” Many of the resulting arrangements were then officially accepted, even though they did not conform to the Federal or State laws and practices. The homogeneity and lack of ex ante private information among the prospectors helped achieve agreement. Federal land policies in late nineteenth century western USA areas: here the process of delineation of property rights was slowed by the conflicting interests of ranchers, timber companies, and homesteaders in matter of size of land allocations, rules concerning fences, access to water, and so on. #RandolphHarris 16 of 20
Fisheries raised some serious conflicts that delay or prevent agreement. More efficient incumbents are against uniform quotas and against tradeable quotas because they are hurt if low-efficiency incumbents can sell their quotas to better operators. Fish migrate, so property rights to an area may not solve externality problems. Also, efficiency-promoting arrangements may serve as a cloak for cartelization. Oil fields in Texas. Several drillers usually have the right to tap into a single pool of underground oil, so their free-rider problem needs to be solved by arrangements to treat the pool as a single entity and internalize the externality. The need for such arrangements, called “unitization,” was widely recognized but the efficient arrangements were delayed or not made either in private arrangements or government-imposed rules. Asymmetric information at the time of the negotiation may have been the key difficulty. For fisheries as well as oil, historically determined laws such as “rule of capture” also inhibited efficiency-enhancing adaptations. If there had been good planning up to the last phase, goals will already have been stated in quantitative terms. The index of progress, therefore, is mainly a matter of comparing expected and achieved results. In many cases, however, especially among new agencies, goals may not have been given quantitative formulation in advance. Nevertheless, if there is to be an appraisal at all, there must be quantitative indices. In the course of constructing such measures, there is, or ought to be, a progressive evolution of objective bases of comparison between periods. That is, the process of evaluating results of a program leads to a clarification of the objectives of the program itself, which is of great significance for the next cycle of planning. #RandolphHarris 17 of 20
Even where there has been much previous experience and many careful estimates and predictions, there are always unexpected deviations and consequences in the actual working-out of the program. Thus the task of appraisal always to some degree involves the technical problem of modifying and applying indices of progress, and there is no end to the improvement can be made. When it comes to religion, when a believer understands the direct onslaughts of wicked spirits, one becomes able to discern the condition of one’s spirit and to retain control over it—refusing all forced elation and strain and resisting all weights and pressure to drive it below the normal state of poise—so that it is capable of cooperation with the Spirit of God. The danger of the human spirit acting out of cooperation with the Holy Spirit and becoming driven or influence by deceiving psychopathological offenders is a very serious one, yet it can be increasingly detected by those who walk softly and humbly with God. For instance, a human is liable to think one’s own masterful spirit is evidence of the power of God because in other directions one sees the Holy Spirit using one in winning souls. In another instance, one may have a flood of indignation inserted into one’s spirit which one pours out thinking it is all of God, though others shrink and are conscious of a harsh note which is clearly not God. #RandolphHarris 18 of 20
This influence on the human spirit by psychopathological offenders counterfeiting the divine workings—or even the workings of humans themselves, because one is out of coworking with the Holy Spirit—needs to be understood and detected by the believer who seeks to walk with God. One needs to know that because one is spiritual one’s spirit is open to two forces of the spirit-real, and that is one thinks only the Holy Spirit can influence one in the spiritual sphere one is likely to be mislead. If such were so, one would become infallible; but one needs to watch and pray, and seek to have the eyes of one’s understanding enlightened to know the true workings of God. Critical judgment is the second mode of the relating function of the churches. By it they publicly expose and energetically protest the negatives of society. If the silent penetration of a society by the Spiritual Presence can be called “priestly,” the open attack on this society in the name of the Spiritual Presence can be called “prophetic.” The success of this criticism may be modest, but even a rejected criticism has been heard. Prophetic judgment will not create the Spiritual Community, but it can advance toward it by encouraging a state of society which approaches theonomy—the relatedness of all cultural forms to the ultimate. However, again, the relationship between the churches and society is mutual. By a kind of “reverse prophetism” society criticizes ecclesiastical injustice and forms of saintliness which verge on the inhuman. In the thirteen and twentieth centuries society’s criticism of the churches resulted in their loss of the labouring class, but eventually it forced them to revise their views of social justice and the nature of humans. #RandolphHarris 19 of 20
The third made my which the churches are related to society is political establishment. Although at first sight this seems to be a non-religious arrangement, Christ has not only a priestly and prophetic office, but also a royal one. So, too, the churches. Their royal character consists in exercising sufficient influence to safeguard the free exercise of their priestly and prophetic duties. The danger is that power politics may replace spiritual persuasion in achieving this objective. Sometimes the royal office of the churches is exercised by a political establishment in which the reciprocity of influence between church and state is clearly evidenced. The church is never totally free; inevitably there are limits imposed by its political milieu. However, these restrictions are tolerable, even desirable, as long as the church remains unhindered to express itself as the Spiritual Community. A political arrangement between church and states is inimical to the interest of both, only if it permits either party to assume a totalitarian control over the other. In general, the churches as actualizations of the Spiritual Community relate to society by belonging to it and by opposed by the church is not simply not-church but has in itself elements of the Spiritual Community in its latency which work toward a theonomous culture. Pledging allegiance to the flag is very important. This is a promise that we will always be true to our country and our special red, white, and blue flag represents all 50 states in our country. We are all on a team together and the flag is our symbol…our nation’s family crest. 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. “Ye shall be holy, for I, the Lord your God, am holy; ye shall revere your God; I am the Lord.” And please be kind and donate to the Sacramento Fire Depart, for they are not receiving all of their resources. #RandolphHarris 20 of 20
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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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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
MAGNOLIA STATION AT CRESLEIGH RANCH
Rancho Cordova, CA | low $600s
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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
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Spirit Beings Have the Power to Absorb Our Actions and Thoughts
Llanada Villa was wintry with steep hand craved shingled roofs and stained-glass windows. It was built of redwood, and had countless chimneys rising from its steep gables, and a sprawling conservatory on the west side. The sheer scale of place, stranded as its own park, suggested another World. When the stars were right, they could plunge from World to World through the sky. However, the black haunted woods were where no dweller ventured. There were insane shouts and harrowing screams, soul-chilling chant and dancing devil-flames. Reluctant to be left alone, servants refused point-blank to advance an inch toward the scene of unholy worship. There were legends of a hidden lake unglimpsed by mortal sight, in which dwelt a huge, shadow with luminous eyes; and devils flew up out of caverns from the inner Earth to worship it at midnight. They said that it had been there before the Spanish Conquistadors, before the Indians, and before even the wholesome beasts and birds of the woods. It was a nightmare to see, and to see it was to die. Two bodies had once been found slaughtered, and were buried in one sepulchre, and the tree ever after brought forth blue berries, which served for memorials of our blood. Even though it made men dream, they knew to keep away. A faint glow of twilight was still in the windows overheard, but the darkness at the far end of the gallery was already impenetrable, and the dazzle of the candle confused my eyes. This particular night, I could feel the black arcades of horror emanating from within the walls of my home. #RandolphHarris 1 of 8
The last of my strength deserted me, and I sank to the floor, just managing to set the candlestick upright beside me. Hot wax stung the back of my hand. You must get up, you must get up, a voice in my head was saying, but my limbs would not obey. I was crouching a few feet from the fireplace, almost in front of the sarcophagus, which lay just within the circle of light from the candle. If you cannot stand, you must crawl, said the voice. I was making another effort to rise when I thought I heard a sound from the fireplace. I clenched my teeth to stop them chattering. There it was again, a heavy, muffled, grating sound, like stone sliding upon stone. It seemed to be coming from beneath the floor in front of me. The grating ceased; for several seconds there was absolute silence, then a faint metallic creak. I held my breath; the candle flame steadied. The lid of William’s tomb was slowly rising. In life he was a beautiful youth and fond of manly sports. He would rise before the dawn to pursue the chase. I saw him when I first looked forth, fell in love with him, and was married to this charming man and he devotedly loved me. Nevertheless, my heart gave one appalling lurch and stopped beating altogether. The next second, as it seemed, I was on the far side of the connecting door, with a rattling in the lock as I fought to turn it. I could see the faint glimmer of my candle shining through the gap beneath the door. Then another, stronger light began to play about my feet; there was a creak, and thump, and the sound of footsteps approaching. #RandolphHarris 2 of 8
I thought of running for the stairs, but I had no light, and the visitant would hunt me down. The door handle rattled; the door shook; the footsteps moved purposefully away. In a few moments, it would be on the landing. I had not time to run and lock all the doors at the far end of the library. I thought of the weapons arrayed along the gallery wall—too high for me to reach. If it seized me, most likely I would die horribly. The footsteps were still receding. I gripped the key with both nerveless hands and twisted. There was a rasp and a snick, but the footsteps did not pause. I withdrew the key and slipped back into the gallery, just as the light passed out through the double doors at the other end. The beam of a lantern played across the walk beyond; then the footsteps moved off along the landing, boards creaking at every tread. For a moment I thought I might be spared, but then I heard the squeak of hinges as my pursuer entered the library. I tried to slip the key into the keyhold, but my hand was shaking so violently that I dared not let the metal touch. My candle still burned where I had left it on the floor. Footsteps moved within the library—one, two, three, and then a pause. Light flickered beneath the door. The footsteps were moving again—I could not tell which way. I moved toward the candle, almost tripping over the hem of my dress. As I knelt to the flame, I realized I had no idea how fast the wick would burn. The floor seemed to be dropping away beneath my feet. If you faint, it will catch you, said the voice. #RandolphHarris 3 of 8
Only poetry or madness could do justice to the noises I heard as the footsteps continued to plough through the mansion toward me. Howls and squawking ecstasies tore through my home and reverberated through fireplaces like pestilential tempests from the gulfs of hell. Suddenly came the spectacle itself. The mad cacophony of the orgy fortunately deadened. Void of clothing, this hybrid spawn was some eight feet in height. It was some ancient legendary horror. Like a bird beneath the hypnotic gaze of deadly serpent, I was paralyzed by terror. The gloom of the chamber deepened. The stifling air was laden with unformulable menace, but it was constrained by the spell of a black and lethal necromancy. There crept forth the choking mustiness of hidden vaults and embalmed centurial corruption, together with the ghostly spice of a strange perfume that seemed to emanate from the beast. Then I recalled the story of a most evil creature, who had been buried somewhere in this land hundreds of years ago. I did not nurse the illusion that I was dealing here with an accidental tragedy. The creature was once a small boy who was abducted and dying of exposure lost in the wind-scoured hills that rose behind my home. He had been stolen. Then he had been murdered. And no one had ever been called to account for these awful, planned, sequential crimes. I rubbed my eyes with the heels of my hands. Anger stirred in the beast. And I knew I was sharing his indignant rage which he had so vibrantly felt. #RandolphHarris 4 of 8
My teeth were tapping together like typewriter keys. There was something else, some faint warning that reached me. Not actually heard so much as sensed. As if someone’s breath were coming down the shaft from just over my head, slightly as if by a sounding board. I acted on it instantly, more from instinct than actual realization of danger. The beast looked at me, contorted into a maniacal grimace of impending destruction, as I reached for my ivory handled pistol, both of its arms were high over his head wielding something. It looked like a sword, but there was no time to find out. For what seemed like five minutes, the din and chaos were beyond descriptions. Shots were fired. It came hissing down in a big arc against the floor. The sword, of course, followed it a second later. The very weight of the creature’s body caused it to crash through the floor. Numb and half frozen, gusts of uncontrollable shivering swept over me every once in a while. I turned my head and looked toward that sinister beast and there was nothing left but an opening in the floor. Within the walls of this dark house, there was a secret which even torture could not extract. For shapes came out of the dark to pay the inhabitants a visit. I was overwhelmed by the supernatural situation amid whose dubious horror and ineluctable sorceries had somehow become involved. Malefic sorcery, deadly peril of both soul and body. I fled blindly into the darkness until I collided painfully with a wall. #RandolphHarri 5 of 8
There was a secret which even torture could not extract in Llanada Villa. I was not absolutely alone, for shapes came out of the dark to visit. Although they no longer lived, those killed by the Winchester Rifle no longer lived, they would never really die. They all lay in my home preserved by spells and this ancient curse. They could live in the darkened hallways, shadows, and corners whilst millions of years rolled by. I could hear them whisper in the shadowy wings of the mansion; I caught the sibilation of ominous voices, like those of familiars that respond to the summoning of wizards; and I seemed to hear, even in the vaults and towers and remote chambers, the tread of feet that were hurrying on malign and secret errands. However, the oblivion was around me like the meshes of a sable net; and it closed in relentlessly upon my troubled mind, and drowned the alarms and of my agitated senses. A sad and sunless daylight filtered through the windows. The mansion was very still; and it seemed that the animating spirit of evil was now quiescent; the shadowy wings of the horror and malignity, the feet that had sped on baleful errands, the summoning sorcerers, the responding familiars, were all lulled in a temporary slumber. I opened the door, and tiptoed along the deserted hall. Amid the gloomy walls that surround me, the somber ancient halls, the high towers and the heavy bastions, there is but one thing that veritably exists; and all the rest is a fabric of illusion. I passed the doors of many secret rooms. There was one room in particular, a bare room, entirely built of stone, and illumined only by narrow slits high up in the wall. #RandolphHarris 6 of 8
The place was very dim, but in the middle of the floor was a tomb of marble, where William lay. And there he was. He appeared to be slumbering peacefully as an infant. Darkness returned with an earsplitting crash. The floor lurched and rebounded; for a moment there was silence, and then a long, low rumble, gathering power as it approached until it broke over me with a thunderous roar. Choking dust filled my lungs, and I was flung from my feet and rolled over and over like a rag doll in a storm. There was a vile, rasping taste in my mouth and throat, and a heavy weight pressing down on the side of my head; I tried to push it away, and realized it was the floor. The area on which I was lying were covered in sharp, gritty fragments. A faint, misty glow appeared in the darkness away to my right. I began to crawl toward it, not knowing what else to go, brushing aside slivers of what felt like glass, until I saw that it was the light from the candle I had left burning in the library. The fear had left me; perhaps I had simply exhausted my capacity to feel anything at all. I rose shakily to my feet, made my way along the landing to the library, fetched the candle and returned to the gallery—what remained of it. At the far end, where the tomb and the chimney and the armour had been, was a great gaping hole in the wall. Half the floor was gone; and the boards ended in a jagged mess of splinters not ten feet from where I had been lying. Dust was floating up from a lack pit beyond. A beast was down there. The thought struck me like icy water, dashing away the numbness. Suddenly I was trembling so that I could scarcely stand, as trickling noises echoed in the darkness. Then came out of the floor the black spirits of Earth, mouldy and shadowy. #RandolphHarris 7 of 8
I conjure thee, Bechard, and constrain thee, in like manner, by the Most Holy Names of God, ELOY, ADONAY, ELOY, AGLA, SAMALABACTAY, which are written in Hebrew, Greek, and Latin; by all the sacrament, by all the names written in this spell; and by him who drove three from the height of Heaven. I conjure and command thee by the virtue of the Most Holy Eucharist, which hath redeemed men from their sins; I conjure three to come without any delay, to do and perform all my biddings, without any prejudice to my body or soul, without harming this spell, or doing injury to those that accompany me. I conjure thee, O Guland, in the name of Satan, in the name of Beelzebuth, in the name of Astaroth, and in the name of all other Spirits, to make haste and appear before me. Come, then in the name of Satan and in the names of all other demons. Come to me, I command thee, in the name of the Most Holy Trinity. Come without inflicting any harm upon me, without injury to my body or soul, without maltreating my books, or anything which I use. I command thee to appear without delay, or, that failing, to send me forthwith another Spirit having the same power as thou hast, who shall accomplish my commands and be submitted to my will, wanting which, he whom thou shalt send me, if indeed thou comest not thyself, shall in no wise depart, nor until he hath in all things fulfilled my desire. I now plant the seed of my desire within the black Earth, through the mouth of Arezura where the powers of sorcery and counter creation dwell. Through this gateway of darkness, I now shine the light and power of my will upon this World for the benefit of me and mine! #RandolphHarris 8 of 8
In the early summer of 2007, a couple were traveling to Santa Clara, California on a business trip. Shortly after 10 am, the decided to stop and eat at The Winchester Café. They remembered that the food was prepared in an excellent down-home country style, and that the waiter, waitress, the cook, and the other customers were so friendly in a sincere manner, and they promised that they would come back. And a sixteen years later, they tried to do exactly that on a return drive. However, The Winchester Café, which is located inside The Winchester Mystery House was nowhere to be seen. They even looped back a couple of times, thinking they may have somehow drive on by. They even got into an argument, each of them insisting that they remembered exactly where it was. They just could not find it, and since the hour was getting very late, they drove on. When they got home, they went to the website of The Winchester Mystery House and found a note saying that the mansion was closed and had gone dark for the day. They really wanted to eat at the café because the cooking was so wonderful. However, what if The Winchester Mystery House appeared and disappeared simply appeared and disappeared every so often? Or maybe the couple was lost in time and space for decades? We will never know. But at least we know the food and the company would have been good.
Cloaking is the power to hide the presence of oneself, other beings, or locations by making them imperceptible to the eye. It is effective at preventing others from discovering one’s location. Scientists at the University of Rochester in New York have discovered a way to hide large objects from sight using inexpensive and readily available lenses. Cloaking is the process that allows an object to become hidden from view, while everything around it appears undisturbed. When an object is placed behind the layered lenses it seems to disappear. “From what we know this is the first cloaking device that provides three-dimensional, continuously multidirectional cloaking,” said graduate student Joseph Choi, who helped develop the technology. In their tests, the researchers have cloaked a hand, a face, and a ruler, making each object appear “invisible” while the image behind the hidden object remains in view. The implications of this discovery are endless. Cloaking can also be achieved through the use of certain spells and potions. Additionally, beings with the power of invisibility are able to naturally cloak themselves by becoming unseeable. The Winchester Mystery House is truly mysterious.
For further information about tours, including group tours, weddings, school events, birthday party packages, facility rentals, and special events please visit the website: https://winchestermysteryhouse.com/
Please visit the online giftshop, and purchase a gift for friends and relatives as well as a special memento of The Winchester Mystery House. A variety of souvenirs and gifts are available to purchase. https://shopwinchestermysteryhouse.com/
The Mind-Shattering Horrors of Llanada Villa
The most merciful thing in the World, I think, is the ability of the human mind to partake in all the beautiful of the material World. We live in an infinity of reality that only the beholder can discern. If we choose to go far, we must learn to apricate our circumstances and work towards an enjoyable life. My home is a vast labyrinth, each mile straining in its own direction, and somedays piecing together the dissociated mysteries will open up such terrifying vistas of reality, and of our frightful curse therein, which shall either make one go mad from the revelation or flee from the deadly catacombs into the peace and safety of a new dark age. Within these walls, there are strange survivals of apparitions that will freeze the blood. However, it is not from them that there came the single glimpse of forbidden aeons which chills me when I think of the madness that has been bestowed upon my bloodline. The grass and trees have assumed the fresh enamel of mediaeval May, and the turf is figured with little blossoms of azure and white and yellow, like an ornate broidery, and there is a pebbly stream that murmurs beside the way, and the voices of undines are parleying deliciously beneath its waters. The sun-lulled air is laden with wafture of youth and romance; and the longing that wells from the heart of Llanada Villa seems to mingle mystically with the balsams of the fruit orchards. Llanada Villa is like a high castle which holds dominion over a surrounding forest. However, once through the threshold, dreaded glimpses of truth, flash out from a hideous past. #RandolphHarris 1 of 8
Somewhere within my haunted mansion is a hidden room notorious for sorcery. Servants speak of phantoms, grisly tales; and there are stories of loup-garous and goblins, of fays and devils and vampires that have infested these very walls. However, to these tales, I give little heed, considering it improbable that such creatures would fare abroad in open daylight. Until one day, I was nearing the appointed parlor, which a turn of the path would soon reveal; and my pulses quickened and became tremulous. My thoughts were interrupted by a shrill scream that rose to an unendurable pitch of fear and horror, issuing from the corridors of stillness of the nearby rooms. Startled, I peered at the thick doors; and as the scream fell back to silence, I heard the sound of dull and hurrying footfalls, and a scuffling as of several bodies. Again the scream arose. It was plainly the voice of a woman in some distressful peril. In a small open space beyond the parlor, I saw a woman who was struggling with three ruffians of exceptionally brutal and evil aspect. Even in the haste and vehemence of the moment, I realized that I had never before seen such men or a woman. They could not have been my servant. The woman was clad in a gown of emerald green that matched her eyes; in her face was the pallor of dead things, together with a faery beauty; and her lips were dyed as with the scarlet of newly flowing blood. The men were dark as Moors, and their eyes were red slits of flame beneath oblique brows with animal-like bristles. There was something very peculiar in the shape of their feet. All of them seemingly had cloven hooves, but somehow I could not recall what sort of clothing they had worn. #RandolphHarris 2 of 8
The woman turned a beseeching gaze upon me as I peered through the door. The men, however, did not seem to heed my presence. Lifting my pistol, I fire with tremendous power at the head of the nearest one—a shot that should have leveled the fellow to Earth. However, the bullet fell to the ground as if forced by unresisting air, and I staggered and almost fell headlong in trying to recover my equilibrium. Dazed and uncomprehending, I saw the knot of struggling figures had vanished utterly. At least, the three men had vanished but from the middle of the parlor, the death-white features of the woman smiled upon me for a moment with faint, inscrutable guile ere. I understood now; and I shivered as I crossed myself. I had been deluded by phantoms or demons, doubtless for no good purpose; I had been the gull of a questionable enchantment. Plainly there was something after all in the legends I had heard, in the ill-renown of The Curse of the Winchester Rifle. I retraced my way down the hall I had been following. However, when I thought to reach again the spot from which I had heard that shrill unearthly scream, I saw that there was no longer path leading to that parlor; nor indeed was this a section of the mansion I recognized. The marble steps, coffered ceilings, the elevator paneled in mahogany like a plutocrat’s library, which carried me to the fourth floor vanished. In lieu of this elegant new addition to Llanada Villa there lay before me a tarn of hallways that were dark and dull as clotting blood, and the trail therein like the hair of suicides, and the skeletons of rotting corpses. #RandolphHarris 3 of 8
Now, beyond all question, I knew that I was the victim of an evil enchantment. In answering that beguileful cry for succor, I had exposed myself to the spell, had been lured within the circle of its power. I could not know the force of wizardly or demonry had willed to draw me thus; but I knew that my situation was fraught with supernatural menace. As I passed this scene of utter desolation and lifelessness, it seemed a place where cadavers might keep their tryst with demons. Nothing stirred, not even a hammer; and there was no whisper of a servant, no song of birds. I proceeded further and further into my mansion with a cautious eye, as the further I got, the more the scene changed. There were moving lights in the halls that vanished; there were drowned faces in the walls. The parquet floor was an obstacle course of French dollhouses and miniature Japanese castles. The draperies were green silk damask and blue velvet, the furniture Lousi XV gilded oak, the paintings signed by Renior, Cezanne, Degas, Manet, Monet. My many-turreted castle was ancienter than the World, it was older than light; it was coeval with fear and darkness; and horror dwelt upon it and crept unseen but palpable along its bastions. The 600-room mansion was a fairy-tale castle come to life, with secret entrances, mysterious sources of music, and treasure collected from all the World. My home was not so unusual during the day. On the top half, every inch was decorated with Parisian Beaux Arts ostentation, a profusion of lions, cherubs, and goddesses. Oh, but the architects were not done. Soaring above the mansion was an ornate domed tower reaching nine stories, so pleased with itself that it continued to an open cupola. #RandolphHarris 4 of 8
Although construction was continuous, there was often no sign of life about the castle; and no banners flew above its turrets or its donjon. However, spirits spoke loudly to warn me that there was a fountainhead of sorcery involved in the construction of my home. A growing panic would whisper in my brain, I seemed to hear the rustle of malignant plumes, the mutter of demonian threats and plottings. Amid my dismay and bewilderment, I thought of Annie and William and imagined that as long as I continued construction, that one day I would find them waiting for me in a parlor, library, kitchen, or hallway. Through my mansion throw which I lived was a maze of bafflement and eeriness. Sometimes I could swear I felt implacable arms that stoke to retard me; I could swear that I felt them twine about me with the strength and suppleness of living things. I fought them, insanely, desperately, and seemed to hear a crackling of infernal laughter in the walls as I fought. After years, with a leaden sinking of my heart, as into some ultimate slough of despair and terror, I resigned myself and made no further effort to escape. My very will was benumbed, was crushed down as by the incumbence of a superior volition that would no longer permit my puny recalcitrance. I was unable to resist when a strong hateful compulsion drew my footsteps along the margent of the halls down a new, never before seen room. Doors would open by themselves as if to receive an unexpected guest. But other than me, there was no sign of carpenter, architect, maid, butler, no farmer; and the walls of this great mansion were silent as those of a sepulcher. However, there were these apparent hieroglyphics and a figure of evidently pictorial intent, though its impressionistic execution forbade a very clear idea of its nature. It seemed to be a sort of monster, or symbol representing a monster, of a form which only a diseased fancy could conceive. #RandolphHarris 5 of 8
If I say that my somewhat extravagant imagination yielded simultaneous pictures of octopus, a dragon, and a human caricature, I shall not be unfaithful to the spirit of the thing. A pulpy, tentacled head surmounted a grotesque and scaly body with rudimentary wings; but it was the general outline of the whole which made it most shockingly frightful. Behind the figure was a vague suggestion of a Cyclopean architectural background. At the opposite end of the parlor was a door which stood mysteriously open, revealing a dark hall. As I approached the doorway, I saw that a man was standing on the threshold; though a moment previous I could have sworn that it was untenanted by any visible form. I knew that any weapon was futile against this supernatural foe. The man was inordinately tall and cadaverous, and was dressed in black garments of a superannuate mode. His lips were strangely red amid his bluish beard and the mortuary whiteness of his face. They were like the lips of the woman who, with her assailants, had disappeared in a manner so dubious when I approached them. His eyes were pale and luminous as marsh-lights; and I shuddered at his gaze and at the cold, ironic smile of his scarlet lips that seemed to reserve a World of secrets all too dreadful and hideous to be disclosed. “I am Gilles Garnier,” the man announced. His tones were both unctuous and hollow, and served to increase the repugnance I felt. And when his lips parted, I had a glimpse of teeth that were unnaturally small and were pointed like the fangs of some fierce animal. Mr. Garnier was haunting my mind like the funereal accents of a knell; though I could not recall at that moment the macabre and spectral ides which the name tended to evoke. #RandolphHarris 6 of 8
He turned abruptly, motioning me to follow him. I refused. There were sudden and furtive darkness had closed in upon Llanada Villa without moon or star. My mansion became airless and stifling like the gloom of a sepulcher that had been sealed for ages; and I was aware of the veritable oppression, a corporeal and psychic difficulty in breathing, as I moved from room to room. I flung open a heavy door of dark somber wood. Beyond, in what was the eating-room of this section of the mansions, several ghosts were seated about a long table by the light of cressets no less dreary and dismal than those in the hall. In the strange, uncertain glow, their faces were touched with a gloomy dubiety, with a lurid distortion; and it seemed to me that shadows hardly distinguishable from the figures were gathered around the board. I thought I should go mad with fear. Then sensation of being watched grew upon me until I sprang up and turned with my back to fire. Even then it was impossible for me to see much. I stood glancing from door to door, straining to listen over the thudding of my heart. My twin shadows swayed across the doorway of the study opposite, seeming to move independently. I thought of snuffing the candles; but then I would not be able to see the doors to the landing at all. I had learned that you could count second by your heartbeat. Mine was racing far faster than the measured ticking of a clock, but I began to count, anyway. Only I could keep it up; I would reach twenty or thirty, and be distracted by some phantom sound or movement, and start again. Thus I endured an indefinite interval, while the windows darkened further and further. #RandolphHarris 7 of 8
I conjure thee, O Guland, in the name of Satan, in the name of Beelzebuth, in the name of Astaroth, and in the name of all other Spirits, to make haste and appear before me. Come, then in the name of Satan and in the names of all other demons. Come to me, I command thee, in the name of the Most Holy Trinity. Come without inflicting any harm upon me, without injury to my body or soul, without maltreating my books, or anything which I use. I command thee to appear without delay, or, that failing, to send me forthwith another Spirit having the same power as thou hast, who shall accomplish my commands and be submitted to my will, wanting which, he whom thou shalt send me, if indeed thou comest not thyself, shall in no wise depart, nor until he hath in all things fulfilled my desire. I offer my blood unto the Divs and Druj, whom are the essence of counter creation. I offer my life force unto the powers of eternal darkness within. May they devour and destroy the imposed shackles of divine light and stasis that I may become unlimitedly powerful. I salute and conjure you, O beautiful Moon, O beautiful Star, O bright light which I hold in my hand! By the air which I breathe, by the breath which is within me, by the Earth which I touch, I conjure you, and by all the names of the spirits who are princes residing in you; by the ineffable Name On, which hath created all; by thee, O Resplendent Angel Gabriel, together with the Prince Mercury, Michiael, and Melchidae! I conjure you again by all the divine Names of God, that you send down to obsess, torment, and harass the body, spirit, soul and five senses nature. #RandolphHarris 8 of 8
For many years there has been talk of slamming doors, muffled voices and ghost walking the corridors of The Winchester Mystery House, which is over 140-years-old. Recall, the mansion started off as an eighteen-room farmhouse, which Mrs. Sarah L. Winchester purchased. A number of persons hired as night watchmen have quit after only one night on duty, complaining of door opening and closing and invisible footsteps following them on their rounds. In July 2008 a staff member working late thought he heard the sounds of a reception in progress on the first floor, but when he reached the foot of the stairs, he found the rotunda empty, and all noises suddenly ceased. The same tour guide recalled the library room on the third floor as being particularly creepy. Late one night as he approached the library door, he remembered a cold, dank air falling on his head and neck, and he decided his work could wait until the next day. Although the mansion has gone through a considerable number of watchmen who declined the privilege of working in the building after one night on the job, one stuck with the task for more than 13 years. He simply shrugged off the angry slamming of doors that sounded behind him and the thumping noises that followed him on his rounds. However, he admitted that he did not like to work in The Winchester Mystery House after dark. He always made it a point to be out of the building by quitting time, because when darkness fell, he could sense the whole atmosphere changing.
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Provide them with a Decent Childhood Only to Rob them of their Adult Life
The United States of America is an individualist country. American think of life as an effort to realize their own goals and vales out in the World. This is part of The American Dream. However Worldwide, it turns out, individualism is quite unusual. That temperament was the chief reason why first Ancient Egypt, Europe, then Britian, and then America came to lead the World. (And as we see, World power does shift, so unless American can become a creditor nation and stay on the cutting edge of innovation, we could lose our status as World Superpower.) Today, our chief challenges come from groups within our society, and nations abroad, who are not individualist, who think of life in more cautious and collective terms. To continue to lead, America must come to terms with that World yet remain an individualist nation. The structure of modern society affects man in two ways simultaneously: he becomes more independent, self-reliant, and critical, and becomes more isolated, alone, and afraid. The understanding of the whole problem of freedom depends on the very ability to see both sides of the process and not lose track of the one side while following the other. This is difficult because conventionally we think in nondialectical terms and are prone to doubt whether two contradictory trends can result simultaneously from one cause. Furthermore, the negative side of freedom, the burden which it puts upon man, is difficult to realize, especially for those whose heart is with the cause of freedom. Because in the flight for freedom in modern history the attention was focused upon combating old forms of authority and restraint, it was natural that one should feel that the more these traditional restraints were eliminated, the more freedom one had gained. #RandolphHarris 1 of 20
Poverty in the United States of America is a major issue. Many people think that discrimination and racism is cool and witty. However, how can a sizeable minority of Americans remain jobless and deeply impoverished in the World’s richest state and richest county—even when jobs are available? The more people we have gainfully employed means the more tax revenue we will have and the less dependence individuals will have on the government, which will lessen the burden on taxpayers. While I was doing research, I looked at rent in the United States of America, and the most affordable rent $850 a month, in a city with the median home prices being $250,000.00. In most cities, nationwide, however, the lowest rent for a 1 bedroom, 1 bathroom apartment was $1,800.00 a month, and this excludes major cities like Manhattan, San Jose, New York, San Francsico. So in order to comfortable afford a 1 bedroom, 1 bathroom apartment in most cities, which tend to be semi-rural cities in America, a person need to earn between $43,200 to $64,800 a year. This means that people on fixed incomes are priced out of the rental market, and that is why there is such a huge homeless problem in America. Not only that, but studies indicate that over the last twenty years, Social Security checks are 78 percent lower than they should be and have not kept up with inflation at all. Another problem America is having is troubled assimilation of many minorities. Since the 1960, on average, these marginalized groups have had much more difficulty getting ahead and avoiding social problems than dominant groups. It is not only because of discrimination from the dominant group and law enforcement, but also from their own ethnic groups. It makes some minorities feel superior to see their own family members, perhaps even their kids struggling to become established. #RandolphHarris 2 of 20
This is part of the slave/master mindset. People like to see others with less and it makes the feel good to see someone else struggling and having a hard time, while they are living a comfortable life. The great fact about today’s World is cultural difference. Americans have long thought that they are no different from other people, only freer and more fortunate. They pride themselves on living independent lives in which they work out their personal destiny. They wish that everyone had these opportunities. However, individualist style of life is far less universal than most people think, and today have come into question both at home and abroad. To recognize and address that huge reality is the leading challenge of our time. All of America’s toughest test today involve groups or nations that, on average, are not individualist, but more cautious and collective-minded. At home, individualism is fading among low-income Americans, who are less able than they once were to take responsibility for themselves. We fail sufficiently to recognize that although man has rid himself from old enemies of freedom, new enemies of a different nature have arisen; enemies which are not essentially external restraints, but internal factors blocking the full realization of the freedom of personality. We believe, for instance, that freedom of worship constitutes one of the final victories for freedom. We do not sufficiently recognize that while it is a victory against those powers of Church and State which did not allow man to worship according to his own conscience, the modern individual has lost to a great extent the inner capacity to have faith in anything which is not probable by the methods of the natural sciences. #RandolphHarris 3 of 20
Or, to choose another example, we feel that freedom of speech is the last step in the march of victory of freedom. We forget that, although freedom of speech constitutes an important victory in the battle against old restraints, modern man is in a position where much of what “he” thinks and says are the things that everybody else thinks and says; that he has not acquired the ability to think originally—that is, for himself—which alone gives meaning to his claim that nobody can interfere with the expression of his thoughts. Again, we are proud that in his conduct of life man has become free from external authorities, which tell him what to do and what not to do. We neglect the role of the anonymous authorities like public opinion and “common sense,” which are so powerful because of our profound readiness to conform to the expectations everybody has about ourselves and our equally profound fear of being different. In other words, we are fascinated by the growth of freedom from powers outside of ourselves and are blinded to the fact of inner restraints, compulsions, and fears, which tend to undermine the meaning of the victories freedom has won against its traditional enemies. We therefore are prone to think that the problem of freedom is exclusively that of gaining still more freedom of the kind we have gained in the course of modern history, and to believe that the defense of freedom against such powers that deny such freedom is all that is necessary. We forget that, although each of the liberties which have been won must be defended with utmost vigor, the problem of freedom is not only a quantitative one, but a qualitative one; that we not only have to preserve and increase the traditional freedom, but that we have to gain a new kind of freedom, one which enables us to realize our own individual self, to have faith in this self and in life. #RandolphHarris 4 of 20
Any critical evaluation of the effect which the industrial system had on this kind of inner freedom must start with the full understanding of the enormous progress which capitalism has meant for the development of human personality. As a matter of fact, any critical appraisal of modern society which neglects this side of the picture must prove to be rooted in an irrational romanticism and is suspect of criticizing capitalism, not for the sake of progress, but for the sake of the destruction of the most important achievements of man in modern history. What Protestantism had started to do in freeing man spiritually, capitalism continued to do mentally, socially, and politically. Economic freedom was the basis of this development, the middle class was it champion. The individual was no longer bound by a fixed social system, based on tradition and with a comparatively small margin for personal advancement beyond the traditional limit. He was allowed and expected to succeed in personal economic gains as far as his diligence, intelligence, courage, thrift, or luck would lead him. His was the chance of success, his was the risk to lose and to be one of those killed or wounded in the fierce economic battle in which each one fought against everybody ese. Under the feudal system the limits of his life expansion had been laid out before he was born; but under the capitalistic system the individual, particularly the member of the middle class, had a chance—in spite of many limitations—to succeed on the basis of his own merits and actions. He saw a goal before his eyes toward which he could strive and which he often had a good chance to attain. He learned to rely on himself, to make responsible decisions, to give up both soothing and terrifying superstitions. #RandolphHarris 5 of 20
Man became increasingly free from the bondage of nature; he mastered natural forces to a degree unheard and undreamed of in previous history. Men became equal; differences of caste and religion, which once had been natural boundaries blocking the unification of the human race, disappeared, and men learned to recognize each other as human beings. The World became increasingly free from mystifying elements; man began to see himself objectively and with fewer and fewer illusions. Politically freedom grew too. On the strength of its economic position the rising middle class could conquer political power and the newly won political power created increased possibilities for economic progress. The great revolutions in England and France and the fight for American independence are the milestones marking this development. The peak in the evolution of freedom in the political sphere was the modern democratic state based on the principle of equality of all men and the equal right of everybody to share in the government by representatives of his own choosing. Each one was supposed to be able to act according to his own interest and at the same time with a view to the common welfare of the nation. Capitalism not only freed man from traditional bonds, but it also contributed tremendously to the increasing positive freedom, to the growth of an active, critical, responsible self. However, while this was one effect capitalism had on the process of growing freedom, at the same time it made the individual more alone and isolated and imbued him with a feeling of insignificance and powerlessness. #RandolphHarris 6 of 20
Culture connotes what people think life is about, what we strive to do or be. Differences in culture are too important to ignore, but neither are they racial in any physical sense. Rather, the arise from differences in attitudes and ways of life. As it happens, most of those who believe that one can coherently talk about freedom of action without touching upon the issue of free will are compatibilists, who reject the idea of free will in any strong, non-determinist sense and who embrace instead a certain conception of free choice which they deem to be perfectly compatible with the determinism of natural causality. The central assumption of common human thought and speech seems to be that freedom is the principal characteristic that distinguishes man from all that is non-human. Moderns associate individual freedom with the absence of constraints, including the constraints of law, to pursue one’s own interests—especially those of a commercial kind. Constant contrasts this with the ancient Greco-Roman understanding of liberty in terms of being a freeman as opposed to a slave of being entitled, indeed obliged, to take an active role in government. Relation-based governance and rule-based governance represent a theoretical dichotomy. In reality, most governance systems contain elements of those two extreme forms. Even in the United States of America today, which is as close to having a rule-based governance as any country at any time, we see continued use of relation-based governance at many points. #RandolphHarris 7 of 20
In fact external legal enforcement of a contract when a breach occurs is often the last resort rather than the first. Its more important role is as a backstop or a threat point tht underlies the renegotiation of the deal between the parties. And international trade and capital flows require interaction of different governance systems—a rule-based and a relation-based system, or two relation-based systems with different preexisting relationship. What can we expect to see at such interfaces? Most important are the frictions and instabilities that arise when people or firms or banks coming from different expectations about behavior, transact with each other. The clash of expectations can lead to speculative booms and busts; in the financial bubbles through history, economies in the process of liberalization appear to be especially susceptible to outbreaks of speculation. Next come asymmetries, some of which favor the relation-based system. People used to dealing in such a system will find it easier to initiate some transaction in a rule-based system than vice versa. This may be one reason—in addition to any formal trade barriers—why Japan, South Korea, and Taiwan have been more successful in exporting to the United States of America and the United Kingdom than vice versa. Anyone can come and tap into USA distribution channels, get trade credit, or engage in advertising and other promotional activities. In relation-based economies these activities are mostly carried out by firms that have long-standing relationships with others in the country, and who will not easily deal with outsiders for fear of spoiling these relationships #RandolphHarris 8 of 20
To penetrate these markets, an outsider must work patiently to build up his own relationships, or invest in building up his own network of distribution, et cetera, before he can expect success. Outsiders who come from other relation-based systems do not have ready access to existing networks of relations either, but they better understand the importance of such relation-building investments. Therefore they are likely to have more success; for example, European exporters to East Asia have generally enjoyed modest success, better than the Americans. This also helps explain why the USA government and lobbyists for exporting industries in the United States of America are so keen to get the East Asian countries to adopt a more open system or rules. The asymmetry may be even more pronounced for capital flows. Savers from a relation-based system can buy assets in a rule-based system with more confidence than vice versa. This had implications for capital flows in both directions. An investor from a rule-based system can invest in a rule-based system who lends to someone in a relation-based system without developing the necessary relationship in advance is asking to be robbed. A saver from a relation-based system can invest in a rule-based system without such fear. Paradoxically, this may undermine the rule-based system by giving its participants a good outside opportunity. Another asymmetry favors the rule-based system. Compare two systems that initially operate separately from each other. If a new technology of a given technical superiority becomes available, a relation-based system will be slower to adopt it than a rule-based system. This reason is as follows. #RandolphHarris 9 of 20
An incumbent, given his sunk stake in the old technology, has less to gain from switching to the new. However, if competitor can enter easily, then they are going to destroy the value of the incumbent’s stake anyway, so he might as well do it himself and at least exploit some first-mover advantage to get the quasi-rent on the new technology. However, as was argued above, a relation-based system is likely to have smaller scale and larger sunk investments in relationships; therefore it is likely to have higher natural entry barriers than a rule-based system. Therefore the incumbents in a relation-based system are less threatened by competitors’ entry, and more likely to indulge in their desire to delay switching. Now bringing together in trade two such systems, one rule based and the other relation based. The former, being used to the mode of slow adoption of new technologies, will be at an impediment unless it can reform quickly. Incumbents in the relation-based system will of course realize this, and will exert political influence to delay or limit the opening up, or at least to secure protection for themselves. Tomorrow’s political system must be the principle of “semidirect democracy”—a shift from depending on representatives to representing ourselves. The mixture of the two is semidirect democracy. The collapse of consensus, as we have already seen, subverts the very concept of representation. Without agreement among the voters back home, whom does a representative really “represent”? #RandolphHarris 10 of 20
At the same time, legislators have come to rely increasingly on staff support and on outside experts for advice in shaping the laws. British M.P.s are notoriously weak vis-à-vis the Whitehall bureaucracy because they lack adequate staff support, thus shifting more power away from Parliament to the unelected civil service. The United States of America’s Congress, in an effort to counterbalance the influence of the executive bureaucracy, has created its own bureaucracy—a Congressional Budget Office, an Office of Technology Assessment and other necessary agencies and appendages. However, this had merely transferred the problem from extramural to intramural. Our elected representatives know less and less about the myriad measures on which they must decide and are compelled to rely more and more on the judgment of others. The representative no longer even represents him or herself. More basically, parliaments, congresses or assemblies were places in which, theoretically, the claims or rival minorities could be reconciled. Their representatives could make trade-offs for them. With today’s blunt-edged Second Wave political tools, no legislator can even keep track of the many grouplets he or she nominally represents, let alone broker or trade effectively for them. And the more overloaded the American Congress or the German Bundestag or the Norwegian Storting becomes, the worse this situation grows. This helps explain why single-issue political pressure groups become intransigent. #RandolphHarris 11 of 20
Seeing limited opportunity for sophisticated trading or reconciliation through Congress or the legislatures, their demands on the system become non-negotiable. The theory of representative government as the ultimate broker collapses too. The breakdown of bargaining, the decision crunch, the worsening paralysis of representative institutions mean, over the long term, that many of the decisions now made by small numbers of pseudo representative institutions mean, over the long term, the many decisions now made by small numbers of pseudo representatives may have to be shifted back gradually to the electorate itself. If our elected brokers cannot make deals for us, we shall have to do it ourselves. If the laws they make are increasingly remote from our unresponsive to our needs, we shall have to make our own. For this, however we shall need new institutions and new technologies as well. The Second Wave revolutionaries who invented today’s basic institutions were well aware of the possibilities of direct as against representative democracy. American revolutionists knew all about New England town halls and small-scale organic consensus formation. However, the shortcomings and limitations of direct democracy were also well-known and, at that time, more persuasive. There are some objections to such an innovation. First, direct democracy allowed for no check or delay on temporary and emotional public reactions. And second, the communications of that day could not handle the mechanics. #RandolphHarris 12 of 20
These are legitimate problems. How would a frustrated and inflamed America public in the mid-1960, for example, have voted on whether or not to drop a nuclear bomb on Hanoi? Or a West German public, furious at the Baader-Meinhof terrorists, on a proposal to set up camps for “sympathizers”? What if Canadians had held a plebiscite over Quebec the week after Rene Levesque took power? Elected representatives are presumed to be less emotional and more deliberative than the public. The problem of overly motional public response, however, can be overcome in various ways, such as requiring a cooling-off period or second vote before implementation of major decisions taken via referendum or other forms of direct democracy. The other objection can also be met. For the old communication limitations no longer stand in the way of expanded direct democracy. Today’s spectacular advances in communications technology open for the first time in a mind-boggling array of possibilities for direct citizen participation in political decision-making. Year ago we had the pleasure of keynoting an historic event—the World’s first “electronic town hall”—over the Qube cable TV system in Columbus, Ohio. Using this interactive communications system, residents of a small Columbus suburb actually took part via electronics in a political meeting of their local planning commission. By pushing a button in their living rooms, they were able to vote instantly on proposals relating to such practical issues as local zoning, housing codes, and proposed highway construction. They were able not only to vote yes or no, but to participate in the discussion and speak up on the air. They were even able by push button to tell the chairperson when to move on to the next point on the agenda. #RandolphHarris 13 of 20
This was only a first, most primitive indication of tomorrow’s potential for direct democracy. Using today’s far more advanced computers, satellites, telephones, cable, polling techniques and other tools, not to mention the Internet and other communications networks, an educated citizenry can for the first time in history begin making many of its own political decisions. This is not an either/or issue. It is not a question of “electronic town halls” in the crude form referred to by Ross Perot. Far more sensitive and sophisticated democratic processes are possible, And it is certainly not a question of direct democracy versus indirect, representation by self versus representation by others. Many imaginative arrangements can be invented to combine direct and indirect democracy. Right now members of Congress and most other parliaments or legislatures set up their own committees. There is no ways for citizens to force lawmakers to create a committee to deal with some neglected or highly controversial issues. However, why could not voters be empowered indirectly through petition to compel a legislative body to set up committees on topics the public—not the lawmakers—deems important? #RandolphHarris 14 of 20
We hammer away at such “blue-sky” proposals not because we unhesitatingly favor them but merely to underscore the more general point: there are powerful ways to open and democratize a system that is now near breakdown and in which few, if any, feel adequately represented. However, we must begin thinking outside the worn grooves of the past three hundred years. We can no longer solve our problems with the ideologies, the models, or the leftover structures of the Second Wave past. Fraught with uncertain implications, such novel proposals warrant careful local experimentation before we apply them on a broad scale. But however we may feel about this or that suggestion, the old objections to direct democracy are growing weaker at precisely the time that the objections to representative democracy are growing stronger. Dangerous or even bizarre as it may seem to some, semidirect democracy is a moderate principle that can help us design workable new institutions for the future. When the offender of the ultimate negative see their hold coming to an end, they never let go until the cause is fully removed. If the thing they have attacked about still exists in any degree, they continue their attack. When the self-actualized is “fighting through,” the enemy has various tactics to hinder one’s deliverance. One may dangle a thing before the mind which is not the true cause of the deception, so as to get the self-actualized occupied with it, while one is gaining all the time—pouring in accusations upon one’s victim until one is bewildered and confused: charges, accusations, blame, guilt—direct from the enemy, or indirectly through others. #RandolphHarris 15 of 20
Accusing offender can say you are wrong, and right when you are right—but it is essential that the self-actualized does not accept blame until one is absolutely sure that it is deserved, and then not from the ultimate negative’s lying offenders; they have not been appointed by the ultimate cause to do the convicting work of honor and justice. When once the truth has dawned upon the victim of the powers of the ultimate negative, and they no longer hope to gain by deception, their one primary attack all through—from the moment of undeceiving to final deliverance—is the perpetual charge “You are wrong,” so as to keep the man in ceaseless condemnation. The poor persecuted believe then is likely to go to ultimate concern and try to get victory over “conduct disorder,” but in vain. The more one prays, the more one appears to sink into a hopeless bog. One seems to oneself to be one mass of “conduct disorder,” without hope of freedom. However, it is victory over the power of the ultimate negative—not conduct disorder—that one needs, and one will quickly prove this when one recognizes the true cause of one’s trouble and lay hold of the Calvary victory over the ultimate negative. If we recall, God is the ground and the power of being. The more fully a creature actualizes it essence, the more closely it is united to the divine ground and the more profoundly it participates in the power of being. However, the very process profoundly it participates in the power of being. However, the very process of actualization inevitably results in estrangement from essential being, for potentialities are not realized and essence is distorted in existence. #RandolphHarris 16 of 20
The most electrifying and the most paradoxical event that could possibly occur would be the perfect realized in a personal life, despite the conditions of existence, then the universe itself would, in a sense, be fulfilled. This actualization of essential humanity is the New Being, for in contrast to it everything else is old, unfinished, distorted, and without promise. In Jesus of Nazareth the New Being is manifest, thus consulting him the Christ. The astounding paradox of Christology is the appearance of essential manhood under the conditions of existence, but without being eroded by them. How are God and man united in Jesus the Christ? It is essential man who represents not only man to man but God to man; for essential man, by his very nature, represents God. He represents the original image of God embodied in man, but he does so under the conditions of estrangement between God and man. This belongs to the dialectics of the infinite and the finite. The paradox of the Christian message is that in one personal life essential manhood has appeared under the conditions of existence without being conquered by them. One could also speak of essential God-manhood in order to indicate the divine presence in essential manhood; but this is redundant, and the clarity of thought is served best in speaking simply of essential man. Man is united in God simply because he is man, that is, the freedom-bearing image of God. Jesus as the Christ is united to God by something more than His perfect manhood. #RandolphHarris 17 of 20
Centuries of theologians have missed the point of the paradox of their faith. At least they must know where the central mystery lies. Christianity is distinctive for its theory of education. The Book of Mormon and the Christian Holy Bible deems desirable and necessary the factual information and the cultivation of skills of the body and mind, and the scholarly exploration of the multi-roomed mansion of Worldly wisdom. All these are deemed desirable and necessary only insofar as they expand the soul, stimulate the more sensitivity of man, and are channeled in the direction of the promotion of human welfare. Thus Jeremiah declares, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this that he understandeth and knoweth Me, that I am the Lord who exercises mercy, justice and righteousness on Earth; for in these things I delight, saith the Lord.” Universal literacy is not moral intelligence. The three R’s do not spell righteousness. Popular education in our day teaches young people how to make a living, but it largely ignores the necessity of teaching them how to live, and what to live for. Mormonism and Christianity can, in our time, make significant contributions through its unrivaled traditions of the pre-eminence of The Book of Mormon and the Christian Holy Bible, the character-building, soul-cultivating emphasis in learning, calling on man to develop ethical alertness, to master himself rather than to rule over others. Our religion goes beyond the formulation of universal postulates and idealistic ends. It translates the poetry of moral aspiration into the prose of every day life. It is religion of behavior as well as of beliefs. It brings down the holy tablets from the heights of Sinai to the valley of decision and the plain of realization. It translates the Word of God into life. #RandolphHarris 18 of 20
Often voluntary community action is stultified because initiative in planning has been sequestered within a small, self-appointed elite. These considerations emphasize the social context within which recommending bodies should be constructed. Such considerations are often neglected in favor of the personal qualities of potential members—interest, ability, free time, resources, prestige. These often matter, but they are also frequently sterile in terms of results. It takes much more than a coterie of enthusiast or a list of prominent names adorning a letterhead to assure that a study committee will act and cause others to act. As a sign of some degree of impartiality, the members of such a commission or board are customarily unpaid, though they may get their expenses or pay from the groups they represent. Thus they can rarely be expected to expend more than limited amounts of time in the business of the committee. Unless the whole operation is too small and rudimentary, this is the point at which a staff of full-time, paid professional experts may have to be engaged. The professional staff usually consists of a number of specially qualified experts drawn from several fields or professions, their work being assigned and brought into a coherent pattern by a “generalist” with some facility in transcending special vocabularies and in promoting co-operation. He is often known as executive secretary or staff director. On the other hand, the staff may consist of a single person who is at best an able amateur. Ad hoc commercial consultants are often useful in supplementing or providing an independent check of permanent staffs. Where expertness is required, the gains through specialization are obvious. Specialization may occur not only among various professions—as engineers, accountants, doctors, and attorneys—but with regard to various functions, such as researchers, idea-men, publicists, and patent drudges. The man of a creative turn may wilt before the task of tracing property titles, as the meticulous investigator may balk at championing a new idea. #RandolphHarris 19 of 20
The creation of high standards of ethical and technical performance falls to a considerable degree to the professional societies to which the specialists belong; creation of co-operation and morale within the staff falls especially upon the generalist in charge. The specialists can normally be selected by various fairly objective measures of competence, while the role of the generalist has to be filled primarily through trial and error. Instead of trying to bring the greatest total amount of good, perhaps the thing to do would be to work toward the greatest average amount of happiness. It would seem preferable to have far fewer people having far better lives. (For whom, though, would it not be better?) However, the principle that we should maximize the average level of happiness also has unpalatable implications. (It might even raise questions about whether we should eliminate those with unhappy lives, or even those happy people whose happiness was below average. However, let us set aside considerations of homicide. Remember that episode of Charmed?) To maximize the average amount of happiness, we might elect to utilize our environment at an unsustainable rate while lowering our numbers by natural attrition and low birth rates. Thereby, if we practiced sustainable life-styles, we might have very enjoyable lives. In the end, we might elect not to reproduce at all, allowing the human race to extinct (presumably the last happy few would be tended by robots). It makes sense that to save the planet, the human race would stop producing and go extinct. What are these things you seek, since you leave the entire World to find them? God said, “Be fruitful, and multiply, and replenish the Earth,” Genesis 1.28. He did not say ravage and destroy the Earth. Obviously the planet is overpopulated and that is why things are so expensive and so many people are having difficulty surviving. So, instead of just feeding other nations, and giving them money, we need to teach them birth control methods. Afterall, is it not rich people who say they want their children to work hard and learn the value of the dollar? So then, why do we give taxpayer money away, essentially enslaving the taxpayer and making life harder on them. #RandolphHarris 20 of 20
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Randolph Harris II International Institute 