Surely we will achieve great things together. The importance of forms is revealed in the inescapable unity of the body with the World. The body is always a part of the World. The body is always a part of the World. I sit on this chair; the chair is on a floor in this building; and the building, in turn, rests on the mountain of stone that is Manhattan Island. Whenever I walk, my body is interrelated with the World in which and on which I take my steps. This presupposes some harmony between body and World. We know from physics that the Earth rises infinitesimally to meet my step, as any two bodies attract each other. The balance is essential in walking is one as a relationship of my body to the ground on which it stands and walks. The Earth is there to meet each foot as it falls, and the rhythm of my walking depends on my faith that the Earth will be there. Our active need for form is shown in the fact that we automatically construct it in an infinite number of ways. The human imagination leaps to form the whole, to complete the scene in order to make sense of it. The instantaneous way this is done shows how we are driven to construct the remainder of the scene. If the scene is to have meaning, to fill in the gaps is essential. That we may do this in misleading ways—at times in neurotic or paranoid ways—does not gainsay the central point. #RandolphHarris 1 of 21

We have Rome, our whole glowing Italy, within the four walls of our library. We have in our books the ruins of an antique World and the glories of a modern one. Our passion for soul and form expressed our yearning to make the World adequate to our needs and desires, and, more important, to experience ourselves as having significance. “You have robbed these people of ambition. You have robbed them of the capacity for deep concerns. You have robbed them of the opportunity to grow in spirit. You have cast doubt on the inherent value. All you have to lose in death, no matter how long you have lived, is the present moment in which you die. You can live three thousand years or thirty thousand years, and all you have to lose is the life you are living right now. Suffering helps to generate the soul. The energy it is giving off by suffering, of course, it might organize into a soul. To put it another way, a being’s unsatisfied curiosity might generate that human being’s soul,” (Page 312 and 316 of Prince Lestat and the Realms of Atlantis by Anne Rice). Soul’s exist because we believe that information and knowledge are not the exclusive domain of a certain type or class of person, but rather the province of every living being. #RandolphHarris 2 of 21

The souls are shrines where all the relics of the ancient saints, full of true virtue, and that without delusion or imposture, are reserved and reposed. “And the fuel might be the collective suffering endured by that human all through his or her life, and some other intangible ingredient, perhaps, such as an overview, an attitude, a perspective on life, that too might help the formation of a soul,” (Page 316 of Prince Lestat and the Realms of Atlantis by Anne Rice). The soul is fundamental in Gothic art, a graphic example of which is Mont-Saint-Michel, the triangle of rock rising from the sea capped by the Gothic triangle of human-built architecture which, in turn, ends in a pinnacle pointing toward Heaven—a magnificent art form in which we have the triangle of nature, human, God. And psychologically speaking, we have the basic human triangle—man, woman, and child. Because the wield unfathomable power, a truly great soul contains something in it to offend everyone, and one may even point you toward a new appropriate life. The knowledge of the soul extends beyond human understanding and it can bring order to chaos by extending its wisdom and culture to the masses, which will preserve every aspect of human knowledge. #RandolphHarris 3 of 21

The alienated person is one who observes one’s behavior from the point of view of the spectator. One’s central ego does not live in one’s present and previous experiences. The self appears without soul. What is occurring in the person, hidden as it may be by passivity or other neurotic symptoms, is a conflict-filled passion to make sense out of a crisis-ridden life. Alienation can be not only part of depressive and schizophrenic psychoses, but to some extent it occurs in almost all neuroses as an unspecific result of the general shock of the psychic conflict. This is the soil in which rebellious resignation grows. Here also grows compulsive non-conformism which, while it contains constructive strivings for freedom, distorts its meaning and perpetuates self-alienation as much as does compulsive conformism. Hipsters are often alienate from themselves as in the man in the gray flannel suit. The alienated person is not born alienated, nor does one choose alienation. Lacking genuine acceptance, love, and concern for one’s individuality in childhood, one experiences basic anxiety. Early one begins to move away from one’s self, which seems not good enough to be loved. One moves away from what one is, one can at least be safe—safe perhaps by being very good and perfect and being loved for it, or by being very strong and being admired or feared for it, or by learning not to feel, not to want, not to care. #RandolphHarris 4 of 21

Therefore, one has to free oneself from any need for others, which means first their love and affection, and, later on, in many instances, pleasures of the flesh. If there is no response, why feel, why want? So the person puts all one’s efforts into becoming what one should be. Later, one idealizes one’s self-effacement as goodness, one’s aggression as strength, one’s withdrawal as freedom, self-expression, and self-realization, one moves toward safety, self-elimination, and self-idealization. The alienated individual often is a good observer of oneself. Together with the therapist, one looks at oneself as though one were a third person in the empty chair. One seems not to care about anything, not to desire anything, particularly anything to which one could get attached. Experiences are dissociated from feelings, feelings do not reach awareness. Events happen to one, and no feeling is experienced, no joy, no longing, no love, no anger, no despair, no continuity of time and life, no self. One has no active relation to life. And these people often go to an ophthalmologist with complaints about visual disturbances for which no organic basis is found. In seeing we relate actively to the World around us, while hearing involves awareness of something which comes toward us. #RandolphHarris 5 of 21

Physical symptoms, such as tiredness, dizziness, a general or localized numbness, various degrees of anesthesia in pleasures of the flesh, headaches, or gastric disturbances, often are the only clinical evidence of a deeper emotional problem. The absence of manifest anxiety, rage, or conflict in the clinical picture—playing dead—has led some psychoanalysts to diagnose this condition as an emotional or even constitutional defect, or as an irreversible end-stage of neurotic process. Clinical experiences, however, shows that below the apparently insensitive, frozen surface of these patients is a highly sensitive self, weakened and paralyzed by violent conflict. Underground there exist strong longings and feelings. Alienated people are deeply blocked. There is dissociation from the active, spontaneous core of oneself and one’s feelings and, therefore, from one’s incentives and one’s capacity for making decisions. Recently, a person said: “I am color-blind until somebody reveals the colors to me. Only when plugged into the wall-socket of ‘the other’ do I get the light, the energy, the reality of myself.” He could have added, “and the feeling of being alive.” This explains the existence of is called the “echo phenomenon” in the alienated person. One’s own inner voice often is so weak and unconvincing that one hardly hears it. #RandolphHarris 6 of 21

With echo phenomenon, a person’s statement, a creative idea, a promising plan on which one has been working for weeks remains unreal and meaningless to one until, with much hesitation, one expresses it to another person. When, however, “the other,” whom one experiences as an insider of life, repeats one’s statement, one’s idea, or one’s plan, this echo suddenly sounds real and convincing to one, while one’s own—usually much better—formulation of the same thought remains unreal. In one’s inner experiences one does not count. One does not exist as an individual on one’s own. One may say, “Nothing moves me,” or “I cannot make any move.” However, should one follow one’s limited movements in life, one will notice that one moves for short spurts, like an electric car with a dead battery, which must be pushed by another car to a charging station. It stops, however, not simply due to a lack of power, but due to the action of an automatic built-in brake. The persons seems to say in a non-verbal way: “I will not move on.” People suffering from anxiety experience deprivation and resignation, such as, “I do not want anything. If I do not want, I cannot be hurt,” or in an active way, by violent feelings of bitterness, frustration, resentment, and rage against life and the World which has withheld love or recognition. #RandolphHarris 7 of 21

In both forms, deprivation and resignation, we find the same powerful, unconscious premise: “I shall not participate in the game of life, get emotionally involved, or make a move on my own, until there is a guarantee for the fulfillment of my needs.” These by now have become “just” claims for total love or unique success which form part of the unconscious idealized image that has to be actualized. The apparently static condition of self-alienation reveals itself as a dynamic and comprehensive attempt to avoid the painful experience of severe inner conflict, particularly between strong dependency needs and co-existing violent and hostile aggression. By remaining alienated from oneself and detached from others, the person avoids the anxiety connected with emotional involvement in conflict. However, one pays for this with a steadily increasing restriction of one’s life, one’s feelings, and one’s wants; one pays with a loss of oneself. Self-alienation is an unavoidable result of the neurotic process. Simultaneously, however, it is an active move away from—or, rather, against—the real self: Alienation prevents disturbing self-awareness. The alienated person often complains of being in a fog, but unconsciously one wants to stay in it. One welcomes self-anesthesia. Alienation, in the sense of conforming like an automaton, protects one from the burden and responsibility of commitment to oneself and one’s identity. It permits self-elimination. #RandolphHarris 8 of 21

Alienation, it its most active form, is the rejection of being oneself and the attempt to become the other, the ideal self. It means escape from the hated self through self-idealization. These three ways, in which the despair at not being willing to be oneself finds expression, is called loss of the self, sickness unto death. The first way is to avoid consciousness of the self: By diversions or in other ways, for instance, by work and busy occupations as a means of distractions, one seeks to preserve an obscurity about one’s condition, yet again in such a way that it does not become quite clear to one that one does it for this reason (that one does what one does in order to being about obscurity). When a person packs their schedule full of appointments or work, they are often moving in a great empty circle. However, when they glance inwardly, one will see from the periphery and aww the void enclosed there. One will see the emptiness, but the way that centrifugal force prevents a whirling object from falling inward, one is removed for a long time from the void they circle. This void is the existential vacuum, and it is a main aspect of the neuroses of our time. Our culture is continuously providing new means for self-anesthesia through shallow living, social drinking, late and late-late shows on television, never-ending double features at the movies, Miltown taken like candy. #RandolphHarris 9 of 21

The second way to avoid willing to be oneself is willing to be simply the conventional self: By becoming wise about how things go in this World, such a being forgets oneself…finds it too venturesome to think, to be oneself, far easier and safer to be like the others, to become an imitation, a number, a cipher in the crowd. This form of despair is hardly ever noticed in the World. Such a being, precisely by losing oneself in this way, has gained perfectibility in adjusting. Today, what has become a mass phenomenon: self-elimination through conforming adjustment. The third, most radical way to avoid willing to be oneself is willing to be someone else. Generally, this is how schizophrenic people, in a decisive though modified way, also most neurotic people want to free themselves from the burden they experience their actual self to be, escaping into fantasy, and trying to become that ideal other self they feel they should be. This is what many people believe Kim Kardashian is experiencing by trying to become Paris Hilton. This process leads, in two ways, to steadily increasing atrophy and paralysis of the self and interference with its further growth. The first factor is the result of a kind of inner deprivation. All available energy is used in the compulsive attempt to actualize the other, the ideal, self. Too little energy is left for the developing of the real potentials of the self. #RandolphHarris 10 of 21

The second, much more active factor is the destructive force of contempt and hate which is generated incessantly by the omnipotent, idealized self-image and directed against the despicable, actual self that failed. Early self-rejection and active self-alienation are the roots of masochistic and compulsive homosexual trends. To rid of his hated self is the pervasive motivation of the masochist. In Anne Rice’s Tales of the Body Thief Prince Lestat switched bodies with Reglan James, someone he also found attractive. By throwing his soul, as it were, into the other body, talking with his voice and laughing with his heart; Lestat was able to experience himself doing all the things the other did. It was so vivid and real because he was no longer himself. In this way he enjoyed many intervals of fantastic happiness, but end the end was sad and near death because as they say, “The sky is always bluest over your neighbour’s house.” Basically, the lives of others may look better and easier, but what have no idea how hard they work nor what they are actually going through to get there and maintain. Nonetheless, by living someone else’s life, this self-elimination and identification with somebody else gives Lestat a fantastic happiness because he is temporarily freed from his hated self; but it also drives him into the self-destructive morbid-dependency relationship with the nun. #RandolphHarris 11 of 21

Dr. Freud was right when he observed the close relationship between narcissism and homosexuality. They dynamics of compulsive homosexuality, however, become clear only when we recognize that narcissism is an expression not of self-love, but of alienation from the self. A person clings to illusions about oneself because and as far as one has lost oneself. The narcissist lost vital aspects of oneself due to early rejection which one internalized. One defends oneself against this self-rejection by compulsive self-idealization. If the early rejection is experienced as directed particularly against aspects of the self connected with the pleasures of the flesh, no clear sense of gender identity can develop. It is a desperate search for a self and identity which drives one into the homosexual relationship. “I do not want to be me. I want to have his balls. I want to be him,” a patient recently said. Symbiosis seems to provide the solution in two ways: by merging with the partner one hopes to become the other, the ideal, self. This partner often is the externalized symbol of the lost, the repressed part of one’s own self, for example, of one’s masculinity. The second function of the symbiotic relationship is what I have called the magic mirror symbiosis. The alienated person exists, becomes at least partially alive, only in the mirror image reflected by others. Without it one feels emotionally dead. A patent says it well: “I searched a way to me by drawing pieces of myself out of their eyes.” #RandolphHarris 12 of 21

In the symbiotic relationship each partner functions as a mirror of the other’s self-image. One’s love has to neutralize the acid of destructive self-hate in the other. When the mirror functions stops, the relationship immediately breaks. Phenomena such as so-called penis envy (a woman’s wish to be a man), or vagina envy (a man’s wish to be a woman), have to be seen as symbols of a partial or total rejection of personal and sexual identity. “If I had the chance of being myself, I would not be myself,” a woman said. “I would be a boy.” As a boy you are in control. You can do what you want; it is very depressing not to be a man.” Such statements have to be analyzed as an expression of the total attitude the patient has toward oneself and one’s life, as a characteristic of one’s very specific being in the World. The wish not to be oneself often focuses on the body, fostering a negative body-image which may crystallize around tallness or shortness, above average weight, below average weight, face, skin, gender—and color. If self-rejection selects the focus on color or nationality, distorting attitudes not only of the parents but of the community have been in operation. We may well ask whether segregation does not foster as much self-alienation in the segregating person who glorifies body aspects, as in the victim. #RandolphHarris 13 of 21

Only when the unconscious attempts fail—be they self-anesthesia, self-elimination through conforming adjustment, or escape from the self through identification with the other, the ideal self-does the patient come to us. Something has happened to one which shows that one’s safety system is not so safe, one’s solution not so perfect as one expected. One hopes that the therapist will help one to correct one’s mistake, to improve one’s solution. In therapy, one is in search of one’s self, and the therapist wants to help the patient move in a centripetal direction, to reconnect one with the vital roots and creative potential of the individual, and the individual longs for a genuine relationship. However, one still feels driven to accelerate one’s centrifugal move away from oneself, which means to perfect one’s alienation. Or at least one expects to be freed from anxiety. However, in doing so, it blocks awareness and destroys the patient’s chance for growth and change. All too often the patient gets what one wants: the therapist complies with one’s expectations for a painless (because changeless) cure. The task of the psychoanalyst is not to remove anxiety and thereby to perpetuate alienation. One has to help the patient find one’s way back to oneself. #RandolphHarris 14 of 21

One has to help one face the anxiety generated on this road by self-confrontation and the surrender of cherished illusions. This can rarely be done by analysis in the orthodox manner, with the therapist sitting behind the couch taking notes and giving interpretations. The alienated, “shut-up” patient has all one’s life used words not to express but to hide one’s feelings. Psychoanalysis has to outgrown alienated concepts of personality as well as alienating techniques in therapy. The image of a beings as an id harboring only libidinous, aggressive and destructive drives, but no constructive forces; as a super-ego, functioning as an inner police force, not as a healthy human conscience; and as a more or less passive ego, which reminds one of a rather sick self—such an image of being in itself appears fragmented and alienated. The concept of a doctor-patient relationship which is seen as determined by the transference of a neurotic past but disregards the constructive impact of the creative meeting in the present is in itself alienating. Instead of lessening the patient’s alienation, it is likely to prolong it. Psychoanalysis, born as a child of the age of enlightenment, overestimated the therapeutic effect of knowledge in itself. #RandolphHarris 15 of 21

Making the unconscious conscious is not, in itself, therapeutically effective. To know, for example, that I harbor strong, compulsive dependency needs, may increase rather than lessen my self-alienation. Self-knowledge becomes therapeutically active only when it is owned, and generates the emotional shock which is inherent in the process of self-confrontation. Only such experience has the power to lead to change, choice, and commitment. Gnothi seauton (know yourself) has been seen as the goal of all human endeavor, but it cannot be the goal if it is not at the same time the beginning. The ethical individual knows oneself, but this knowledge is not a mere contemplation, it is a reflection upon oneself which itself is an action and therefore I have deliberately preferred to use the expression “choose oneself” instead of “know oneself” when the individual knows oneself and has chosen oneself one is about to realize oneself. Frequently at the end of an orthodox analysis, the patient has gained much knowledge. One could easily present one’s own case. One looks with some interest at the stranger who happens to be oneself. One may even reflect the image which the therapist expects. However, one has not changed. To break through one’s alienation one need to begin to feel oneself and to permit oneself more and more to be. The first step involves helping one to stop hating himself or herself. #RandolphHarris 16 of 21

Any true psychotherapy, and this is particularly true for the alienated person is reconciliation of being with oneself and thereby with the World, and a transformation of hostility against oneself into friendship with oneself and thereby with the World.IN the beginning of therapy, the patient who refuses participation in life will also refuse true participation in psychoanalysis, even though one may lie down on the expensive couch or sit down on the plush lazy boy with a complaint smile. One is deeply convinced that nobody cares, nobody understands one, and that communicating one’s true feelings, one’s sufferings, and one rage to anybody, including the analyst, is sheer waste. To defrost, to open up, to experience and to accept oneself become possible for the patient only in a warm, mutually trusting relationship in which, often for the first time in one’s life, one feels fully accepted as one is, accepted with those aspects of oneself which early in life one had felt compelled to reject or repress. Only this enables the patient gradually to drop one’s defenses. One will test the liability of this acceptance again and again before one risks emotional involvement. One will need this basic trust especially when one begins to experience the dizziness of freedom. #RandolphHarris 17 of 21

The road from self-alienation and self-rejection to self-acceptance and self-realization leads through steadily growing self-awareness, which is made possible by the new creative experience of acceptance and meeting. Thus, the main therapeutic factor becomes the doctor-patient relationship itself. In the beginning of therapy, question such as, “What do you feel now?” or “What would you really want?” may bring the patient close to panic. One becomes aware for a moment how deeply one’s capacity for spontaneous feeling or wanting is impaired. My own experience with compulsive eaters has convinced me that cognitive behavioral and physiological treatments can be essential first steps on the path to recovery. They help people understand the importance of reassessing their habits, belief systems, and approaches to food. They educate them about their physiology and the physiology of practise. But most important of all, perhaps, they prompt clients to begin a process of deep reflection about their lives—who they essentially are and where they are headed—and this, in turn, sometimes leads to a fundamental change. There are no absolute truths; all realities (or stories) are socially constructed; and fluidity among realities is desirable. #RandolphHarris 18 of 21

Human nature will not find a better helper than love. Utility is subsumed as part of the character of being beautiful. The harmony of an internal form, the inner consistency of a theory, the character of beauty that touches your sensibilities—these are significant factors the determine why one given insight comes into consciousness rathe than another. As a psychoanalyst, I can only add that my experience in helping people achieve insights from unconscious dimensions within themselves reveals the same phenomenon—insights emerge not chiefly because they are intellectually true or even because they are helpful, but because they have a certain form, the form that is beautiful because it completes what is incomplete. Do not join the book burners. Do not think you are going to conceal faults by concealing evidence that they ever existed. Do not be afraid to go in your soul and read every truth you have witnesses. Move forward without wasting anything. It is not that object simply speak to us; they also conform to our ways of knowing. The mind thus is an active process of forming and re-forming the World. It must be the totality of ourselves that understand, not simply reason. And it is the totality of ourselves that fashions the images which the World conforms. #RandolphHarris 19 of 21

Not only does reason form and re-form the World, but the preconscious, with its impulses and needs, does so also and does so on the basis of which and intentionality. Human beings not only think but feel and will as they make form in their World. If this World is to be wise as well as strong, if we are to achieve our destiny, then we need more new ideas for more wise beings in the phase of passion for form. Persons in therapy—or anybody for that matter—is not simply engaged in knowing their World: what they are engaged in is a passionate re-forming of their World by virtue of their interrelationship with it. We should be open to all—except the censor. We must know all the facts and hear all the alternatives and listen to all the criticisms. Let us welcome controversial topics, thoughts, ideas, authors, and books. For the Bill of Rights is the guardian of our security as well as our liberty. You must live feverishly in seeking an education. Colleges are not going to do you any good unless you are raised and live in a place of seeking knowledge everyday. This passion for form is a way of trying to find and constitute meaning in life. And this is what genuine creativity is. #RandolphHarris 20 of 21

Imagination, broadly defined, seems to me to be a principle in human life underlying even reason, for the rational functions, according to our definitions, can lead to understanding—can participate in the constituting of reality—only as they are creative. Creativity is thus involved in our every experience as we try to make meaning in our self-World relationship. A soul is a fragile creature, it suffers the wear of time, it fears parasites, the elements and clumsy hands…so God protects the souls not only against humankind but also against nature and devotes His life to this war with the forces of oblivion. “But one that believeth these things which I have spoken, one will I visit with the manifestations of my Spirit, and one shall know and bear record. For because of my Spirit one shall know that these things are true; for it persuadeth people to do good,” Ether 4.11. God connects us with the insight and knowledge, painfully extracted from Nature, of the greatest minds that ever were, with the best teachers, drawn from the entire Universe and from all our history, to instruct us without tiring, and to inspire us to make our own contribution to the collective knowledge of the human species. I think the healthy of our civilization, the depth of our awareness about the underpinnings of our culture and our concern for the future can all be tested by how well we support our God. #RandolphHarris 21 of 21

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