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The Power of the Ballot We Need in Sheer Self-Defence—Else What Shall Save Us from a Second Slavery?

October 21, 2019 3:33 am

It was a drenching storm inside of me. However, I am so very strong. That is a given, is it not? And when you love another as I loved Rowan, you do not strive to hurt. Never. The trivial operations of the heart are burnt away in quietude. Burnt away in humility that I could feel this, know this, and contain it within my prudent soul. “O water, voice of my heart, crying in the sand, all night long crying with a mournful cry, as I lie and listen, and cannot understand the voice of my heart in my side of the voice of the sea, o water, crying for rest, is it I, is it I? All night long the water is crying to me. Unresting water, there shall be weary and wonder and cry like the sea, all life long crying without avail, as the water all night long is crying to me,” says Arthur Symons. Between me and the other World there is ever an unasked question: unasked by some through feelings of delicacy; by others through the difficulty of rightly framing it. All, nevertheless, flutter rough it. They approach me in a half-hesitant sort of way, eye me curiously or compassionately, and then, instead of saying directly, How does it feel to be a problem? They say, I know an excellent colored man in my town; or, I fought at Mechanicsville; or, Do not these Southern outrages make your blood boil? At theses I smile, or am interested, or reduce the boiling to a simmer, as the occasion may require. To the real question, How does it feel to be a problem? I answer seldom a word. #RandolphHarris 1 of 20

And yet, being a problem is a strange experience—peculiar even for one who has never been anything else, save perhaps in babyhood and in Europe. It is in the early days of rollicking boyhood that the revelation first bursts upon one, all in a day, as it were. I remember well when the shadow swept across me. I was a little thing, away up in the hills of New England, where the dark Housatonic winds between Hoosac and Tagkanic to the sea. In a wee wooden schoolhouse, something put it into the boys’ and girls’ heads to buy gorgeous visiting-cards—ten cents a package—and exchange. The exchange was merry till one girl, a tall newcomer, refused my card—refused it peremptorily, with a glance. Then it dawned upon me with a certain suddenness that I was different from the others; or like, mayhap, in heart and life and longing, but shut out from their World by a vast veil. I had thereafter no desire to tear down that veil, to creep through; I held al beyond it in common contempt, and lived above it in a region of blue sky and great wandering shadows. That sky was bluest when I could beat my mates at examination time, or beat them at a foot race, or even beat their stringy heads. Alas, with the years all this fine contempt began to fade; for the Worlds I longed for, and all their dazzling opportunities were theirs, not mine. However, they should not keep these prizes, I said; some, all, I would wrest from them. #RandolphHarris 2 of 20

Just how I would do it I could never decide: by reading law, by healing the sick, by telling the wonderful tales that swam in my head—some way. With other Black boys the strife was not so fiercely sunny: their youth shrunk into tasteless sycophancy, or into silent hatred of the pale World about them and mocking distrust of everything White; r wasted itself in a bitter cry, Why did God make me an outcast and a stranger in mine own house? The shades of the prison house closed round about us all: walls strait and stubborn to the Whitest, but relentlessly narrow, tall, and unscalable to sons of night who must plod darkly on it resignation, or beat unavailing palms against the stone, or steadily, half hopelessly, watch the streak of blue above. After the Egyptian and Indian, the Greek and Roman, the Teuton and Mongolian, the Negro is a sort of seventh son, born with a veil, and gifted with second-sight in this American World—a World which yields him no true self-consciousness, but only lets him see himself through the revelation of the other World. It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a World that looks on in amused contempt and pity. #RandolphHarris 3 of 20

One ever feels one’s twoness—an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder. The history of the American Negro is the history of this strife—this longing to attain self-conscious manhood, to merge one’s double self into a better and truer self. In this merging one wishes neither of the older selves to be lost. One would not Africanize America, for America has too much to teach the World and Africa. One would not bleach one’s Negro soul in a flood of White Americanism, for one knows that Negro blood has a message for the World. One simply wishes to make it possible for a man to be bot a Negro and an American, without being cursed and spit upon by one’s fellows, without having the doors of Opportunity closed roughly in one’s face. This, then, is the end of one’s striving: to be co-worker in the kingdom of culture, to escape both death and isolation, to husband and use one’s best powers and one’s latent genius. These powers of body and mind have in the past been strangely wasted, dispersed, or forgotten. The shadow of a mighty Negro past flits through the tale of Ethiopia the Shadowy and of Egypt the Sphinx. Throughout history, the powers of single Black men flash here and there like falling stars, and die sometimes before the World has rightly gauged their brightness. #RandolphHarris 4 of 20

Here in America, in the few days since Emancipation, the Black man’s turning hither and thither in hesitant and doubtful striving has often made one’s very strength to lose effectiveness, to seem like absence of power, like weakness. And yet it is not weakness—it is the contradiction of double aims. The double-aimed struggle of the Black artisan—on the one hand to escape White contempt for a nation of mere hewers of wood and drawers of water, and on the other hand to plough and nail and dig for a poverty-stricken horde—could only result in making one a poor craftsman, for one had but half a heart in either cause. By the poverty and ignorance of one’s people, the Negro minister or doctor was tempted toward quackery and demagogy; and by the criticism of the other World, toward ideal that made one ashamed of one’s lowly tasks. The would-be Black savant was confronted by the paradox that the knowledge one’s people needed was a twice-told tale to one’s White neighbors, while the knowledge which would teach the White World was Green to one’s own flesh and blood. The cold, the Canaan was always dim and far away. If, however, the vistas disclosed as yet no goal, no resting-place, little but flattery and criticism, the journey at least gave leisure for reflection and self-examination; it changed the child of Emancipation to the youth with dawning self-consciousness, self-realization, self-respect. #RandolphHarris 5 of 20

In those somber forests of one’s striving one’s own soul rose before one, and one saw in oneself, darkly as through a veil; and yet one saw in oneself some faint revelation of one’s power, of one’s mission. One began to have a dim feeling that, to attain one’s place in the World, one must be oneself, and not another. For the first time one sought to analyze the burden one bore upon one’s back, that dead-weight of social degradation partially masked behind a half-named Negro problem. One felt one’s poverty; without a cent, without a home, without land, tools, or savings, one had entered into competition with rich, landed, skilled neighbors. To be a less affluent man is hard, but to be a poor race in a land of dollars is the very bottom of the hardships. One felt the weight of one’s ignorance—not simply of letters, but of life, of business, of humanities; the accumulated sloth and shirking and awkwardness of decades and centuries shackled one’s hands and feet. Nor was one’s burden all poverty and ignorance. The red stain of bastardy which three centuries of systematic legal defilement of Negro women had stamped upon one’s race, meant not only the loss of ancient African chastity, but also the hereditary weight of a mass of corruption from American adulterers, threatening almost the obliteration of the Negro home. #RandolphHarris 6 of 20

A people thus handicapped ought not to be asked to race with the World, but rather allowed to give all its times and thought to its own social problems. But alas! while sociologists gleefully count one’s bastards and one’s women of the evening, they very soul of the toiling, sweating Black man is darkened by the shadow of a vast despair. Beings call the shadow prejudice, and learnedly explain it as the natural defense of culture against barbarism, learning against ignorance, purity against crime, the higher against the lower races. To which the Negro cries Amen! and swears that to so much of this strange prejudice as is founded on just homage to civilization, culture, righteousness, and progress, one humbly bows and merely does obeisance. However, before that nameless prejudice that leaps beyond all this one stands helpless, dismayed, and well-nigh speechless; before that personal disrespect and mockery, the ridicule and systematic humiliation, the distortion of fact and wanton license of fancy, the cynical ignoring of the better and the boisterous welcoming of the worse, all-pervading desire to inculcate disdain for everything Black, from Toussaint to the Devil—before this there rises a sickening despair that would disarm and discourage any nation save that black host to whom “discouragement” is unwritten word. #RandolphHarris 7 of 20

However, some of that is changing. Having a black credit card usually means that you are affluent and have perfect credit. Financially speaking, being in the black is good because it means your company is making a profit or breaking even. Even some designers are starting to pain the trim of houses black, and some walls in the rooms black, and the classic tuxedo is black, and many people love black luxury cars. I have heard authors like Anne Rice talk about how beautiful it was to see a man so dark that his skin looked like polished onyx, and many bodybuilders tan because it makes the muscle glisten more under the light and defines them more. And an African American called Tyler Perry opened a new Atlanta studio location when he purchased 330 acres to make the home of Tyler Perry Studios, which is the largest film production studio in the nation. Tyler Perry is also the first African-American to outright own a major film production studio. Furthermore, Tyler Perry was listed as the highest paid man in entertainment by Forbes, in 2011, earning $130,000,000.00 USD. So the Black history is not as bleak as it may seem. And Tyler Perry actually makes really good Movies, one of my favorites that I have seen was The Family that Preys for it was nice to see a diverse cast, predominantly African-American with women working as heads of the company and wearing the latest fashions, and men opening their own corporations. #RandolphHarris 8 of 20

However, the facing of so vast a prejudice could not but bring the inevitable self-questioning, self-disparagement, and lowering of ideals which every accompany repression and breed in an atmosphere of contempt and hate. Whisperings and portents came borne upon the four winds: Lo! We are diseased and dying, cried the dark hosts; we cannot write, our voting is vain; what need of education, since we must always cook and serve? And the Nation echoed and enforced this self-criticism, saying: Be content to be servants, and noting more; what need of higher culture for half-men? Away with the Black man’s ballot, by force or fraud—and behold the suicide of the race! And that is exactly what you are saying to a Black person who was successful and then meets with illegal oppression every time they express their frustration about a system that systemically robs them of what they have earned when you tell them, “Be thankful you are not homeless.” The bottom-line is if you all followed these laws that are in place to protect citizens, some of us would be better off anyway. You can do better and will do better, as did Lindsey in Tyler Perry’s Good Deeds. However, what we are also finding is in reality, Black women are no longer the backbone of the community, they are helping to set up and discourage their sons, brothers, husbands, and fathers as they have been infected with racism and self-hate as was Andrea in Tyler Perry’s The Family that Preys. They would rather see a White man win at the displacement of their own. #RandolphHarris 9 of 20

Still, Meghan Markle, Prince Harry, and Tyler Perry have become beacons of success and healers of racism for have overcome obstacles and oppression to reach the elite and most highly coveted roles in the World, which some will never obtain no matter how hard they try. Out of the evil came something of Good—the more careful adjustment of education to real life, the clearer perception of the Negroes’ social responsibilities, and the sobering realization of the meaning of progress. So dawned the time of Sturm and Drang: storm and stress today rock our yacht on the mad waters of the World-sea; there is within and without the sound of conflict, the burning of the body and rending of soul; inspiration strives with doubt, and faith with vain questionings. The bright ideals of the past—physical freedom, political power, the training of brains and the training of hands—all these in turn have waxed and waned, until even the last grows dim and overcast. Are they all wrong, all false? No, not that, but each alone was oversimple and incomplete—the dreams of a credulous race-childhood, or the fond imaginings of the other World which does not know and does not want to know our power. To be really true, all these ideals must be melted and welded into one. The training of the schools we need today more than ever—the training of deft hands, quick eyes and ears, and above all the broader, deeper, higher culture of gifted minds and pure hearts. #RandolphHarris 10 of 20

The power of the ballot we need in sheer self-defence—else what shall save us from a second slavery? Freedom, too, the long-sought, we still seek—the freedom of life and limb, the freedom to work and think, the freedom to love and aspire. Work, culture, liberty—all these we need, not singly but together, not successively but together, each growing and aiding each, and all striving toward that vaster ideal that swims before the Negro people, the ideal of human fraternity, gained through the unifying ideal of Race; the ideal of fostering and developing the traits and talents of the Negro, not in opposition to or contempt for other races, but rather in large conformity to the greater ideals of the American Republic, in order that some day on American sol two World-races may give each to each those characteristics both so sadly lack. We the darker ones come even now not altogether emptyhanded: there are today no truer exponents of the pure human spirit of the Declaration of Independence than the American Negroes; there is no true American music but the wild sweet melodies of the Negro slave; the American fairy tales and folklore are Indian and African; and, all in all, we Black men seem to have the sole oasis of simple faith and reverence in a dusty desert of dollars, bitcoins, and smartness. #RandolphHarris 11 of 20

If she replaces her brutal dyspeptic blundering with light-hatred but determined Negro humility, will America be poorer? Or coarse and cruel wit with loving jovial good-humor? or her vulgar music with the soul of the Sorrow Songs? Merely a concrete test of the underlying principles of the great republic is the Negro Problem, and the spiritual striving of the freedmen’s sons is the travail of souls whose burden is almost beyond the measure of their strength who bear it in the name of an historic race, in the name of this land of their fathers’ father, and in the name of human opportunity. Like the flower children, this kind of character has been set up for the ultimate tragedy. One may be attracted to your beauty and spontaneous grace, and on the other he or she hates you for the very purity and innocence you represent. Innocence expects something from us, demands something, draws out our tendencies for care and sustenance; and many a man or woman hates these tendencies in oneself, and hates more whatever causes one to act on them. When we are confronted by authentic childlike innocence, we are touched by it and want to protect the child, but we hope one will grow to the age when one can protect oneself. However, when this innocence is present in adults—as in some nonviolent or pacifist persons, or flower children—we are attracted by it, our consciences are pricked, but we are also bothered by our own sympathies being drawn out in spite of ourselves, and we vaguely feel that we are being exploited. #RandolphHarris 12 of 20

These innocents are a thorn in the flesh of the World; they threaten to annihilate “law and order,” the police and the authority of government. The innocence threatens to upset the World as we know it. Authentic innocence is a kind of goodness, and this also throws many people into a state of ambivalence. The citizens of ancient Athens, one remembers, voted out of office a candidate known as “Aristides the Good” because they were tired of hearing him always referred to as “the Good.” Goodness makes demands on us, and the naïve belief that people simply love the good is one of our earliest illusions. Many cannot stand such pure innocence in their World. The development of one’s ambivalence is pictured as envy and antipathy that feed upon themselves. Evil is a force that feels good to people and it grips them beyond even their own needs for survival, that make them challenge the whole Universe to combat; and thus feeding on itself, sooner or later it comes to a tragic end as it seeks to overthrow nature itself. There are people who have the spirit, a pure heart and lack of revenge, but they are rare. We cannot let our judgment or our ethics hinge upon a split-second use of muscles, for that would make us entirely dependent upon the individual’s self-control. We would then end up with a legalism without ethical content. This is the error of all strict and rigid doctrines, whether it is religiously or computer directed, and our primary purpose is to avoid such tyranny. #RandolphHarris 13 of 20

Innocence can also be a blinder for many people, which makes them veiled to the true motives of others and only life experience will unveil them. Experience tempers the self, deepens consciousness and awareness, purges and sharpens our sight—where as innocence acts as a blinder and tends to keep us from growing, from new awareness, from identifying with the sufferings of humankind as well as its joys (both being foreign to the innocent person). Theses are two potential poles of experience: to remain innocent, blocking out what does not appeal to you, striving to preserve the Garden of Eden state; or to strive toward spirituality and move to the “deeper music of humanity.” Does a victim have something to do with making oneself the prey? Wha does the interdependence of human beings mean—the fact that we are all bound in a web, which includes unconscious as well as conscious factors, that spreads out from ourselves and our parents and children like rings from a wave to include ultimately whole oceans of humanity? Can one be excused from responsibility for sensing the effect of one’s beauty and innocence—on others around them? What about the blithe existence built on one’s own convictions and one’s own integrity alone, unaware of the outreaching waves from one to others? Is this not a kind of unreal purity—a mortal life fashioned as though one is not a mortal—which can no longer, in our interdependent World, be accepted, let alone praised as righteous? #RandolphHarris 14 of 20

Because the likelihood is that this kind of innocence has as it purpose to cover up something; it is the innocence of the child when the person is no longer a child. Having the capacity to experience the World, one has at the same time the responsibility for not closing one’s sensibilities to that experience. The choice is clear: we must pay our human sacrifice to the Sphinx outside the city gates, or we must accept guilt and responsibility as realities within ourselves. One who cannot accept one’s guilt with responsibility will find oneself projecting one’s guilt on the Sphinx outside the city. Why so we always sacrifice the innocents? Hey obviously have a special attraction for the human-flesh-eating creature; it loves the tender, the helpless, and the powerless rather than the experiences. We know that this is true in the fantasies of all of us—the innocent and powerless, the inexperienced, have a special attraction. It is that we can give them the experience, thus augmenting our own self-esteem? We never hear of the dragon devouring an eighty-year old corrupt district attorney, or a haggardly seventy-year old former garden, prompting to news anchor for preying on the innocent. However, it is the youths and virgins that are required to satisfy the taste of the dragon. It is obvious that the establishment is envious of youth, envious of the innocent, whose lives are ahead of them. #RandolphHarris 15 of 20

This envy of youth is exacerbated, particularly in America, by the worship of youth; it is usually always better to be young. The older people, those who have lost their innocence long since, declare wars that these virginal youths are required to fight; and we go through the complex ritual of uniforms and bands and songs and disseminating an enormous amount of propaganda which is largely a projection of society’s own aggression and violence. The established people, who represent established ways, are also afraid of the youth. This is particularly obvious in our own day and society. Envy and fear—these are two motives for the sacrifice, and while they do not go very deep, they may help us for the moment. Curiously, but understandably, there seems to be inherent in human life an urge to get over innocence. Is this related, in some curious way, to the urge to get beyond the age when we can be so easily scarified? The normal child wants to grow up, to experience what is about one, to become a man or woman of the World; and although one possesses natural guards against too precipitous experiences, one looks forward to the age when one will be sufficiently self-reliant to let down those guards. There is a tendency for normal innocence to get lost. The flirtatiousness shown by girls just entering into their teen, most of it quite unconscious, is also part of the drama in the age-old urge to get over innocence. #RandolphHarris 16 of 20

The temptation of Adam and Eve, symbolized by eating the apple and thus gaining the knowledge of good and evil, was a headlong drive to experience and be experienced, to leave innocence behind, to make it something of the past. It is not by accident that pleasures of the flesh is take as the symbol for the loss of innocence, the attainment of experience. The headlong push to get rid of virginity at an early age can well backfire into a loss of experience rather than a gain. The experience itself is not very momentous (some of my female patients tell of saying to the man who has deflowered them: “Is that all?” or “I was not ready.” or “You make me feel inferior.” “I did not want it.” “I am dirty and shamed.” Even some men get tired of pleasures of the flesh saying, “I got expletive.” or “I am tired of expletive.” If they are ready to leave their innocence behind, the girl/woman and boy/man can be released into a while new dimension of experience, and can present them with infinitely more possibilities for awareness and tenderness than life had before. In rebellions on campus and the by the likes of Greta Thunberg, one can often observe the curious need—generally unconscious—on the part of the student to get themselves caught and in this way to overcome one’s innocence. #RandolphHarris 17 of 20

For instance, my friends and his cohorts held students hostage on campus and they were arrested by the police and were promptly dismissed from university for the rest of the year. One of the best students in the university, my friend found himself thrown out of his class and with plenty of leisure on his hands. What did he do? He went up into New England and took the next few weeks to pray. One had the feeling that this was the purpose of it all: he had wanted to be caught. He was calling for a structureless World to give him some structure; a young mand with a steady stream of success behind him, son of a famous father, never anything against which he could test his strength, nothing yet that would stand in one’s path and require him to try his mettle. In such students, this is a cry for experience equivalent to their previous innocence. Young people have already lost their innocence in one sense: concentration camps and atom bombs and 9/11 have rendered their World structureless, but they are without the equivalent experience to go with it. They cry for experience to match their precociously lost innocence. The dragon and the Sphinx are within you. If that is where the dragon and the Sphinx are really located, we must first become aware of them. Out error is not in our myth-making; this is a health, necessary function of the human imagination, a help toward mental health; our denial of it on the basis of rationalistic doctrines only makes the evil in ourselves and our World harder to get at. #RandolphHarris 18 of 20

No, the dragon and the Sphinx are not in themselves the problem. The problem is only whether you project them or confront and integrate them. To admit them in ourselves means admitting that evil and good dwell within the same being, and that potentialities for evil increase in proportion to our capacity for good. The good we seek is an increased sensitivity, a sharpened awareness, a heightened consciousness of both good and evil. Violence has the face of the fallen Angels. However, what are fallen Angels expect human beings; and what are human beings expect fallen Angels? Surely enough. Forgive the humans their violence…for violence has a human face. Through the vision of your intent takes form it originates from darkness and unlimited possibility. This is the manipulation of reality. You have to take back the essence of your creation as your on. This is internal power and the externalization of it to create change in your World. It is the power of counter creation. It is your birthright as a child of God. Remember people bend reality. It something is true for one, another has the opportunity to think otherwise making the others truth a lie. All that exists is within the perception of the observer alone. This paradox is a direct result of the illusion of the limits of creation. All is true and so nothing exists but the lie. #RandolphHarris 19 of 20

Being centered within your own God like power is of utmost importance upon the path. Even when evoked to create change directly, keep in mind that you are the God that wields these powers for the cause of Counter Creation. Just be careful! As a God you will be tested and so how these powers are wielded is a powerful initiatic test in its own right. “That ye contend no more against the Holy Ghost, but that ye receive it, and take upon you the name of Christ; that ye humble yourselves even to the dust, and worship God, in whatsoever place ye may be in, in spirit and in truth; and that ye live in thanksgiving daily, for the many mercies and blessings which he doth bestow upon you,” Alma 34.38. We must recognize what is not always recognized, that the growth of mind and character takes time, just as the growth f trunk and limb takes time. A being does not begin to mature and become what one is likely to be until one is past thirty. The young being who has the wisdom to devote some of one’s abundant energies to this quest will one day be the envy of the antiquated being who would devote only one’s slackened forces and shortened days to it. Give substance to your desire so it can take shape upon their spiritual planes and manifest here on the corporeal realm of existence. This process creates a reciprocal gateway of energy which has intense alchemical effects. #RandolphHarris 20 of 20

It Will Not be Enough to Show them the Path—One Must Also Keep them Steadfast on the Path!

October 14, 2019 2:20 am

Now let me take up the point again. Do not be destroyed in the first years. It happens with too many. There is so much danger all around you. It is easy to despair. It is easy to succumb to bitter hatred of yourself. It is easy to feel that the World no longer belongs to you, when nothing is further from the truth. It is all yours and the passage of the years is yours. And now you must simply and plainly live up to it. When people regard others as unfriendly, the comparisons they implicitly make are with the community of Bethnal Green. We have already discussed the reasons why people living in the borough considered that a friendly place. They and their relatives had lived there a long time, and consequently had around them a host of long-standing friends and acquaintances. At Greenleigh they neither share long residence with their fellow tenants nor as a rule have kin to serves as bridges between the family and the wider community. These two vital interlocked conditions of friendliness are missing, and their absence goes far to explain the attitude we have illustrated here. It also accounts for the astringency of the criticism. Migrants, to the Untied States of America or to housing estates, always take part of their homeland, with them, our information like everyone else. They take with them the standards of Bethnal Green, derived from a close community of kindred and neighbors. #RandolphHarris 1 of 16

Friends, within and without the kindship network, were the unavoidable accompaniment of the kind of life they led—too much so for devotees of quiet and privacy. They grew up with their friend, they met them at auntie’s, for tens years for tea and animal crackers or hot chocolate, they walked down the street with them to work. They are used to friendliness, and, their standards in this regard being so high, they are all the more censorious about the other tenants of the County Council. They are harsh in their comment, where someone arriving from a less settled district, or from another and even newer housing estate, might be accustomed to the standoffishness, and, by one’s canons, even impressed by the good behavior, of the same neighbors. If they had an established community, it would not matter quite so much people being newcomers. The place would then already have been crisscrossed with tires of kinship and friendship, and one friend made would have been an introduction to several. However, Greenleigh was built in the late 1940s on ground that had been open fields before. The nearest substantial settlement, a few miles away at Barnhurst, is the antithesis of East London, an outer suburb of privately-owned houses, mainly built between the wars for the rising middle classes of the time. #RandolphHarris 2 of 16

The distance between the estate and its neighbor is magnified by the resentment, real and imagined, of the old residents of Barnhurst at the intrusion of rough East Enders into the rides of Essex and, what is worse, living in houses not very unlike their own put up at the expense of the taxpayer. “People at Barnhurst look down on us. They treat us like dirt. They are a different class of people. They have money.” “It is not so easy for the girls to get boys down here. If people from the estate go to the dance hall at Barnhurst they all look down on them. There is a lot of class distinction down here.” These, the kind of thoughts harbored by the ex-Bethnal Greeners, do nothing to make for ease of communication between the two places. So there is no tradition into which the newcomers can enter. If Barnhurst has any influence upon Greenleigh, it is to sharpen the resentment of the estate against its environment and to stimulate the aspiration for material standards as high. Nor would it matter quite so much if the residents of Greenleigh all had the same origin. No doubt if they all came from Bethnal Green, they would get on much better than they do: many of them would have known each other before and, anyway, at least have a background in common. As it is, they arrive from all over London, though with East Ender predominant. Such a vast common origin might be enough to bind together a group of Cockneys in the Western Desert Western Essex is to near for that. #RandolphHarris 3 of 16

When all are from London, no one is from London: they are from one of the many districts into which the city is divided. What is then emphasized is far more their differences than their sameness. The native of Bethnal Greens feels oneself different from the native of Stepney or Hackney. One of our informants, who had recently moved into Bethnal Green from Hackney, a few minutes away, told us “I honestly do not like telling people that I live in Bethnal Green. I come from Hackney myself, and when I was a child living in Hackney, my parents would not let me come to Bethnal Green. I thought it was something terrible.” These distinctions are carried over to Greenleigh, where it is no virtue in a neighbor to have come from Stepney, rather the opposite. Mr. Abbot summed it up as follows: “You have not grown up with them. They come from different neighborhoods, they are different sorts of people and they do not mix.” We had expected that, despite these disadvantages, people would, in the course of time, settle down and make new friendships, and our surprise was that this had not happened to a greater extent. The informants who had been on the estate longest had no higher opinion than others of the friendliness of their fellows. Four of the 18 coupes who had been there six or seven years judged other people to be friendly, as did six of the 23 couples with residence for five years or less. #RandolphHarris 4 of 16

Mr. Oliver was one who commented on how long it was taking time for its wonders to perform. “They are all Londoners here but they get highbrow when they get here. They are not so friendly. Coming from a tuning like the one where we lived, we knew everyone. We were bred and born amongst them, like one big family we were. We knew all their troubles and everything. Here they are all total strangers to each other and so they are all wary of each other. It is question of time, I suppose. However, we have been here four years and I do not see any change yet. It does seem to be taking a very long while to get friendly.” One reason it is taking so long is that the estate is so strung out—the number of people per acre at Greenleigh being only one-fifth what it is in Bethnal Green—and low density does not encourage sociability. In Bethnal Green your pub, and your shop is a “local.” There people meet their neighbors. At Greenleigh they are put off by distance. They do go to the pub because it may take 20 minutes to walk, instead of one minute as in Bethnal Green. They do not go to the shops, which are grouped into specialized centers instead of being scattered in converted houses through the ordinary streets, more than they have to, again because of the distance. And they do not go so much to either because when they get there, the people are gathered from the corners of the estate, instead of being neighbors with whom they already have a point of contact. #RandolphHarris 5 of 16

The pubs and shops of Bethnal Green serve so well as “neighborhood centers” because there are so many of them: they provide the same small face-to-face groups with continual opportunities to meet. Where they are few and large, as at Greenleigh, they do not serve this purpose so well. The relatives of Bethnal Green have not, therefore, been replaced by the neighbors of Greenleigh. The newcomers are surrounded by strangers instead of kin. Their lives outside the family are no longer centered on the people; their lives are centered on the house. This change from a people-centered to a house-centered existence is one of the fundamental changes resulting from the migration. It does some way to explain the competition for status which is in itself the result of isolation from kin and the cause of estrangement from neighbors, the reason why coexistence, instead of being just a state of neutrality—a tacit agreement to live and let live—is frequently infused with so much bitterness. When we asked what in their view had made people change since they moved from East London, time and time again our informants gave the same kind of suggestive answers—that people had become, as they put it, “toffeensed,” “big-headed,” “high and mighty,” “jealous,” “a cut above everybody else.” #RandolphHarris 6 of 16

“It is like a strange land in your own country,” said Mrs. Ames. “People are jealous out here. They are made to be much quitter in a high-class way, if you know what I mean. They get snobbish, and when you get snobbish you are not sociable any more.” “I am surprised,” said Mr. Tonks, “at the way people vote Conservative at Greenleigh when the L.C.C. built these houses for them. One has a little car or something and so one thinks oneself superior. People seem to think only of themselves when they get here.” “The neighbor runs away with the idea that she is a cut above everybody else, but when you get down to brass tacks,” which Mrs. Berry proceeded to do, “she is worse off than you will ever be. She is one of those people, you know what I mean, she is very toffee-nosed. There are some people down here who get like that.” Conflict play an infinitely greater roe in neurosis than is commonly assumed. To detect them, however, is no easy matter—partly because they are essentially unconscious, but even more because the neurotic goes to any length to deny their existence. What, then, are the signals that would warrant us to suspect underlying conflicts? We usually can find their presence was indicated by a few factors, both fairly obvious. One is the resulting symptoms—fatigue, boredom, jealousy, and stealing. #RandolphHarris 7 of 16

The fact is that every neurotic symptom points to an underlying conflict; that is, every symptom is more or less direct outgrowth of a conflict. We shall see gradually what unresolved conflicts do to people, how they produce states of anxiety, depression, indecision, inertia, detachment, and so on. An understanding of the causative relation here helps direct our attention from the manifest disturbances to their source—though the exact nature of the source will not be disclosed. The other signal indicating that conflicts were in operation was inconsistency. When person is convinced of a procedure being wrong and a injustice being done to him or her, or when a person who has highly valued friendship is turned to stealing money from a friend, sometimes the person will be aware of such inconsistencies; more often one is blind to them even when they are blatantly obvious to an untrained observer. Inconsistences are as definite an indication of the presence of conflicts as a rise in body temperature is of physical disturbance. To cite some common ones: A girls wants above all else to marry, yet shrinks from the advances of any man. A mother oversolicitous of her children frequently forgets their birthdays. A person always generous to others is cheap about expenditures for himself. #RandolphHarris 8 of 16

Another who longs for solitude never manages to be alone. One forgiving and tolerant toward most people is oversevere and demanding with oneself. Unlike the symptoms, the inconsistencies often permit of tentative conflict. An acute depression, for instance, reveals only the fact that a person is caught in a dilemma. However, if an apparently devoted mother forgets her children’s birthdays, we might be inclined to think that the mother was more devoted to her ideal of being a good mother than to the children themselves. We might also admit the possibility that her ideal collided with an unconscious sadistic tendency to frustrate them. Sometimes a conflict will appear on the surface—that is, be consciously experienced as such. This would seem to contradict my assertion that neurotic conflicts are unconscious. However, actually what appears is a distortion or modification of the real conflict. Thus a person may be torn by a conscious conflict when, in spite of one’s evasive techniques, well-functioning otherwise, one finds oneself confronted with the necessity of making a major decision. One cannot decide now whether to marry this woman or that one or whether to marry at all, whether to take this or that job, whether to retain or dissolve a partnership. He will then go through the greatest torment, shutting from one opposite to the other, utterly incapable of arriving at any decision. #RandolphHarris 9 of 16

He may in his distress call upon an analyst, expecting him to clarify the particular issues involved. And one will necessarily be disappointed, because the present conflict is merely the point at which the dynamite of inner frictions finally exploded. The particular problem distressing him now cannot be solved without taking the long and tortuous road of recognizing the conflicts hidden beneath it. In other instances the inner conflict may be externalized and appear in the person’s conscious mind as an incompatibility between oneself and one’s environment. Or, finding that seemingly unfounded fears and inhibitions interfere with his wishes, a person may be aware that the crosscurrents within oneself issue from deeper sources. The more knowledge we gain of a person, the better able we are to recognize the conflicting elements that account for the symptoms, inconsistencies, and surface conflicts—and, we must add, the more confusing becomes the picture, through the number and variety of contradictions. So we are led to ask Can there be a basic conflict underlying all these particular conflicts and originally responsible for all of them? Can one picture the structure of conflict in terms, say, of an incompatible marriage, where an endless variety of apparently unrelated disagreements and rows over friends, children, finances, mealtimes, servants, all point to some fundamental disharmony in the relationship itself? #RandolphHarris 10 of 16

A belief in a basic conflict within the human personality is ancient and plays a prominent role in various religions and philosophies. The powers of light and darkness, of God and the devil, of good and evil are some of the ways in which this belief has been expressed. In modern psychology, Dr. Freud, on this score as on many others has done pioneer work. His first assumption was that the basic conflict is one between our instinctual drives, with their blind urge for satisfaction, and the forbidding environment—family and society. The forbidding environment is internalized at an early age and appears from then on as the forbidding superego. What remains, then, is the contention that the opposition between primitive egocentric drives and our forbidding conscience is the basic source of our manifold conflicts. My belief is that though it is a major conflict, it is a secondary and arises of necessity during the development of a neurosis. If we could actually see that God was satisfied with the fruits of our labor, imagine what a stimulus it would be to our own efforts today. Again we come back to the natural genius of primitive beings, who provided themselves with what beings need most: to know daily that one is living right in the eyes of God, that one’s workaday action has cosmic value—no, even that it enhances God Himself! #RandolphHarris 11 of 16

For early beings emanations of light and heat from the Sun were the archetypes of all miraculous power: the Sun shines from afar and by its invisible touch cases life to unfold and expand. We cannot say much more about this mystery even today. The individual Sun-Being was the focus of a cosmology of invisible energy, like the modern computer and atomic reactor, and one aroused the same hopes and yearning the arouse for the perfectly ordered, plentifully supplied life. Like the reactor, too, one reflected back energy-power on those around one: just the right amount and they prospered; too much and they withered into decay and death. Just as in traditional society, we tend to vote for the person who already represents health, wealth, and success so that some of it will rub off on us. Whence the old adage “Noting succeeds like success.” This attraction is also especially strong in certain religious cults of the Father Divine type: the followers want to see wealthy flaunted in the person of their leader, hoping that some of it will radiate back to them. How can we unite the message of the Spiritual Presence with the experience of the absent God? Let me say something about the absent God, by asking—what is the cause of His absence? We may answer—our resistance, our indifference, our lack of seriousness, our honest or dishonest questioning, our genuine or cynical doubt. #RandolphHarris 12 of 16

All these answers have some truth, but they are not final. The final answer to the question as to who makes God is absent is God Himself! It is the work of the Spirit that removes God from our sight, not only for some beings, but sometimes for many in a particular period. We live in an era in which the God we know is the absent God. However, in knowing God as the absent God, we know Him; we feel His absence as the empty space that is left by something or someone that once belonged to us and has now vanished from our view. God is always infinitely near and infinitely far. We are fully aware of Him only if we experience both of these aspects. However, sometimes, when our awareness of God has become shallow, habitual—not warm and not cold—when He has become too familiar to be exciting, too near to be felt in His infinite distance, then He becomes the absent God. The Spirit has not ceased to be present. The Spiritual Presence can never end. However, the Spirit of God hides God from our sight. No resistance against the Spirit, no indifference, no doubt can drive the Spirit away. However, the Spirit that always remains present to us can hide itself, and this means that it can hide God. Then the Spirit shows us nothing except the absent God, and the empty space within us which is His space. #RandolphHarris 13 of 16

The Spirit has shown to our time and to innumerable people in our time the absent God and the empty space that cries in us to be filled by Him. And then the absent one may return and take the space that belongs to Him, and the Spiritual Presence may break again into our consciousness, awakening to us to recognize what we are, shaking and transforming us. This may happen like the coming of a storm, the storm of the Spirit, stirring up the stagnant air of our Spiritual life. The storm will then recede; a new stagnancy may take place; and the awareness of the present God may be replaced by the awareness of the empty space within us. Life in the Spirit is ebb and flow—and this means—whether we experience the present or the absent God, it is the work of the Spirit. A constitutional fatalism continuously adjusts itself to the ever-changing present. A pervasive alarmism greets every advance. For two thousand years we have been getting “out of hand.” This derives of course from our susceptibility to viewing the “now” ad the End Time, an Apocalyptic obsession that has endured since Christ ascended into Heaven. We must stop this! We must perceive that we are at the dawn of a sublime age! Enemies will no longer be conquered. They will be devoured, and transformed. #RandolphHarris 14 of 16

However, here is the point I really want to make: Modernism and Materialism—elements that the Church has feared for so long—are in their philosophical and practical infancy! Their sacramental nature is only just being revealed! Never mind the infantile blunders! The electronic revolution has transmuted the industrial World beyond all predictive thinking of the twenty first century. We are still having birth pangs. Get into it! Work with it! Play it out. Daily life for millions in the developed countries is not only comfortable but a compilation of wonders that borders on the miraculous. And so new spiritual desires arise which are infinitely more courageous than the missionary goals of the past. There will be mountains and obstacles in your life to overcome and this will breed achievement. There will be beasts in our field of existence so that you may grow in cunning and might. This breeds victory. You must stand alone and endure as a warrior and usurp the power. Do not focus so much on politics and the news, as this keeps us from focusing on the power we have within. The power to destroy and create anew. It keeps us from seeing that we are our own God and we are our own Devil. We must constantly work toward achieving our goals through creating doorways of manifestation of desire through action in the World. #RandolphHarris 15 of 16

The spell is just the seed which plants possibility. The spell is the blessing conveyed through proclamation of taking the path to become a person of power by becoming self to the fullness of what its potential may be. By doing this we can then act out that power within the World to enrich our lives. We have to have the power to take control of this life experience. Conflict puts the masses in a constant state of personal sacrifice so that they will never attain their full potential and unite the various aspects of consciousness to become whole. As a result, we are cattle to be consumed. As one becomes more lucid or awake in the moment, reality begins to reveal to us, it is like clay to be molded and shaped by will and intent. The strength to do this can only be attained by reuniting with those parts of self we are taught to shun and war against. This must be done with caution through strategic alchemical advancement. It is our goal to bring the energy of creation through the crown and usurp it. This force will awaken various levels of consciousness to once again merge them together, forging the adept as a microcosmic emanation of the void, as their potential for power increase. “And the Lord said unto him: Write these things and seal them up; and I will show them in mine own due time unto the children of men,” reports Ether 3.27. #RandolphHarris 16 of 16

Thee for Enlivening All the Cheerful Eyes that Glance so Brightly at the New Sun-Rise!

October 13, 2019 12:13 am

All my life I had believed in Heaven and Hell. Did Heaven look down upon this metamorphosis? We have described some of the effects of migration. People’s relatives are no longer neighbors sharing the intimacies of daily life. Their new neighbors are strangers, drawn from every part of the East End, and they are, as we have seen, treated with reserve. In point of services, neighbors do not make up for kin. Our informants were so eager to talk about their neighbors, and generally about their attitude to other residents on the estate, that we feel bound to report them. They frequently complained of the unfriendliness of the place, which they found all the more mysterious because it was so different from Bethnal Green. Why should Greenleigh be considered so unfriendly? The prevailing attitude is expressed by Mr. Morrow. “You cannot get away from it, they are not so friendly down here. It is not ‘Hello, Joe,’ ‘Hello, mate.’ They pass you with a side-glance as though they do not know you.” And by Mr. Adams. “We all come from the slums, not Park Lane, but they do not mix. In Bethnal Green you always used to have a little laugh on the doorstep. There is none of that in Greenleigh. You are English, but you feel like a foreigner here, I do not know why. Up there you had lived for years, and you knew how to deal with the people there. People here are different.” #RandolphHarris 1 of 17

And by Mr. Prince. “The neighbors round here are very quiet. They all keep themselves to themselves. They all come from the East End but they all seem to chance when they come down here.” Of the 41 couples, 23 considered that other people were unfriendly, eight were undecided one way or another and ten considered them friendly: the recorded opinions are those of the couples because in no interview did husband and wife appear to hold strongly different view. How does this majority who consider their fellow residents unfriendly feel about themselves? Do they also label themselves unfriendly? No one admits it, some indignantly deny it. If they are hostile themselves, they do not acknowledge it, but attribute the feelings to others. Yet they mostly reveal that their own behavior is the same as they resent in others; that (since others are unfriendly) to withdraw will avoid trouble and keep the peace; that coexistence is safer, because more realistic, than cooperation. “The policy here is do not have a lot to do with each other, then there will not be any trouble,” says Mr. Chortle succinctly. Neurotic conflicts may be concerned with the same general problems as perplex the normal person. However, they are so different in kind that the question has been raised whether it is permissible to use the same term for both. I believe it is, but we must be aware of the differences. #RandolphHarris 2 of 17

This attitude is supported by reference to the skirmishes and back-biting which have resulted from being “too friendly” in the past. “It is better if you just talk to neighbors and do not get too friendly,” concludes Mr. Sandeman from his past experience. “You stop friends if you do not get to know them well. When you get to know then you are always getting little troubles breaking out. I have had too much of that and so I am not getting too friendly now.” Mr. Young told his wife, “When I walk into these four walls, I always tell her ‘Do not make too many friends. They turn out to be enemies.’” And one experience had turned Mr. Yule into a recluse. “We do not mix very well in this part of the estate. At first I used to lend every Tom, Dick, and Harry all my tools or lawn mower or anything. Then I had $1,000 pinched from my wallet. Now we do not want to know anyone—we keep ourselves to ourselves. There is a good old saying—the Englishman’s home is his castle. It is very true.” Usually the troubles are shadowy affairs which have always happened to people other than oneself. “We are friendly,” says Mr. Oliver in the usual style, “But we do not get too involved, because we have found that causes gossip and trouble. We have seen it happen with other people, so we do not want it to happen to us. Now we keep ourselves to ourselves.” #RandolphHarris 3 of 17

Whatever the justification, the result is the same. People do not treat others either as enemies or friends. They are wary, though polite. They pass the time of day in the road. They have an occasional word over the fence or a chat at the garden gate. They nod to each other in the shops. Neighbors even borrow and lend little things to each other, and when this accommodation is refused, it is a sign that acquaintance has turned into enmity. Mrs. Chortle has broken off trading as well as diplomatic relations with one of her neighbors. “These people are very dirty,” she said, “and I have told the I do not want to borrow or lend.” So has Mrs. Morrow, for the different reason that “Just because they have got a couple of ha’pence more than you they do not want to know you. In Bethnal Green it was different—neighbors were more friendly.” Even where relations have not been served, there is little of the mateyness so characteristic of Bethnal Green. Mr. Stirling summed it up by remarking, “I do not mind saying hello to any of them, or passing the time of say with them, but if they do not want to have anything to do with me, I do not want to have anything to do with them. I am not bothered about them. I am only interested in my little family. My wife and my two children—they are the people that I care about. My life down here is my home.” #RandolphHarris 4 of 17

Women feel the lack of friends, as of kin, more keenly than their menfolk. Those who do not follow their husbands into the society of the workplace—and loneliness is one of the common reasons for doing so—have to spend their day alone, “looking at ourselves all day,” as they say. In one interview the husband was congratulating himself on having a house, a garden, a bathroom and a TV—“the tellie is a bit of a friend down here”—when his wife broke in to say,” It is all right for you. What about the time I have to spend here on my own?” This difference in their life may cause sharp contention, especially in the early years. “When we first came,” said Mrs. Haddon, “I have just had the baby and it was all a misery, not knowing anyone. I sat on the stairs and cried my eyes out. For the first two years we were swaying whether to go back. I wanted to and my husband did not. We used to have terrible arguments about it. I use to say, “It is all right for you. I have to sit here all day. You do get a break.’” Not that all women resent it. A few, like Mrs. Painswick, actually welcome seclusion. She had been more averse to the quarrels amongst the “rowdy, shouty” Bethnal Greeners than appreciative of the mateyness to which quarrels are the counterpart, and finds the less intense life of Greenleigh a pleasant contrast. “In London people had more squabbles. We have not seen neighbors out here having words.” #RandolphHarris 5 of 17

What, then, are the characteristics of neurotic conflicts? A somewhat simplified example by way of illustration: An engineer working in collaboration with others at mechanical research was frequently afflicted by spells of fatigue and irritability. One of these spells was brought about by the following incident. In a discussion of certain technical matters his opinion were less well received than those of his colleagues. Shortly afterward a decision was made in his absence, and no opportunity was given him subsequently to present his suggestions. Under these circumstances, he could have regarded the procedure as unjust and put up a fight, or he could have accepted the majority decision with good grace. Either reaction would have been consistent. However, he did neither. Though he felt deeply slighted, he did not fight. Consciously he was mere aware of being irritated. The murderous rage within him appeared only in his dreams. This repressed rage—a composite of his fury against the others and of his fury against himself for his own meekness—was mainly responsible for his fatigue. His failure to react consistently was determined by a number of factors. He had built up a grandiose image of himself that required deference from others to support. #RandolphHarris 6 of 17

This self-inflated image was, of course, unconscious at the time: he simply acted on the premise that there was nobody as intelligent and competent in his field as he was. Any slight could jeopardize this premise and provoke rage. Furthermore, he had unconscious sadistic impulses to berate and humiliate others—an attitude so objectionable to him that he covered it up by overfriendliness. To this was added an unconscious drive to exploit people, making it imperative for him to keep in their good graces. The dependence on others was aggravated by a compulsive need for approval and affection, combined as it usually is with attitudes of compliance, appeasement, and avoidance of fight. There was thus a conflict between destructive aggression—reactive rage and sadistic impulses—on the one hand, and on the other the need for affection and approval, with a desire to appear fair and rational in his own eyes. The result was inner upheaval that went unnoticed, while the fatigue that was its external manifestation paralyzed all action. Looking at the factors involved in the conflict, we are struck first by their absolute incompatibility. It would be difficult indeed to imagine more extreme opposites than lordly demands for deference and ingratiating submissiveness. Second, the whole conflict remains unconscious. The contradictory tendencies operating in it are not recognize but are deeply repressed. Only slight bubbles of the battle raging within reach the surface. #RandolphHarris 7 of 17

The emotional factors are rationalized: it is an injustice; it is a slight; my ideas were better. Third, the tendencies in both directions are compulsive. Even if he had some intellectual perception of his excessive demands, or of the existence and the nature of his dependence, he could not change these factors voluntarily. To be able to change them would require considerable analytical work. He was driven on either hand by compelling forces over which he had no control: he could not possibly renounce any of the needs acquired by stringent inner necessity. However, none of them represented what he himself really wanted or sought. He would want neither to exploit nor to be submissive; as a matter of fact he despised these tendencies. Such a state of affairs, however, has a far-reaching significance for the understanding of neurotic conflicts. It means that no decision is feasible. A further illustration presents a similar picture. A free-lance designer was stealing small sums of money from a good friend. The theft was not warranted by the external situation; he needed the money, but the friend would gladly have given it to him as he had on occasion in the past. That he should resort to stealing was particularly striking in that he was a decent fellow who set great store by friendship. #RandolphHarris 8 of 17

The following conflict was at the bottom of it. The man had a pronounced neurotic need for affection, especially a longing to be taken care of in all practical matters. Alloyed as this was with an unconscious drive to exploit others, his technique was to attempt both to endear and intimidate. These tendencies by themselves would have made him willing and eager to receive help and support. However, he had also developed an extreme unconscious arrogance which involved a correspondingly vulnerable pride. Others should feel honored to be of service to him: it was humiliating for him to ask for help. His aversion to having to make a request was reinforced by a strong craving for independence and self-sufficiency that made it intolerable for him to admit he needed anything or to place himself under obligation. So he could take, but not receive. The content of this conflict differs from that of the first example but the essential characteristics are the same. And any other example of neurotic conflict would show like incompatibility of conflicting drives and their unconscious and compulsive nature, leading always to the impossibility of deciding between the contradictory issues involved. Allowing for an indistinct line of demarcation, the difference, then, between normal and neurotic conflicts is possessed fundamentally in the fact that the disparity between the conflicting issues is much less great for the normal person than for the neurotic. #RandolphHarris 9 of 17

The choices the former has to make are between two modes of action, either of which is feasible within the frame of a fairly integrated personality. Graphically speaking, the conflicting directions diverge only 90 degrees or less, as against the possible 180 degrees confronting the neurotic. In awareness, too, the differences is one of degree. Real life is far too multifarious to be portrayed by merely exhibiting such abstract contrast as that between a despair which is completely unconscious, and one which is completely conscious. We can say this much, however: a normal conflict can be entirely conscious; a neurotic conflict in all its essential elements is always unconscious. Even though a normal person may be unaware of one’s conflict, one can recognize it with comparatively little help, while the essential tendencies producing a neurotic conflict are deeply repressed and can be unearthed only against great resistance. The normal conflict is concerned with an actual choice between two possibilities, both of which the person finds really desirable, or between convictions, both of which one really values. It is therefore possible for one to arrive at a feasible decision even though it may be hard on one and require a renunciation of some kind. The neurotic person engulfed in a conflict is not free to choose. One is driven by equally compelling forces in opposite directions, neither of which one wants to follow. #RandolphHarris 10 of 17

One is driven by equally compelling forces in opposite directions, neither of which one wants to follow. Hence a decision in the usual sense in impossible. One is stranded, with no way out. The conflict can only be resolved by working at the neurotic trends involved, and by so changing one’s relations with others and with oneself that one can dispense with the trends altogether. These characteristics account for the poignancy of neurotic conflicts. Not only are they difficult to recognize, not only to they render a person helpless, but they have as well a disruptive force of which one has good reason to be afraid. Unless we know these characteristics and keep them in mind, we shall not understand the desperate attempts at solution which the neurotic enters upon, and which constitute the major part of a neurosis. Murder rarely fits the stereotype of an unsuspecting, helpless, passive victim stalked by a cold, calculating killer. Most homicides are preceded by angry quarrels in which the victim plays an active part in bringing about one’s own death. Can innocence, once it becomes involved in action, escape murder? This troublesome question confronts us with renewed sharpness after the events of the past years, especially after the Orlando nightclub shooting 12 June 2016. #RandolphHarris 11 of 17

However, it is a question that has troubled beings ever since the dawn of consciousness and the forming, in our forefathers’ minds, of the legend of the Garden of Eden. When we take an endeavor to resolve the knotty question, we wonder does the victim, for example, have anything to do with making oneself the victim? The question takes us into the very heart of the meaning of innocence. Does the virgin herself, beyond flirting, constitute the challenge to the man to end her virginity? Is not innocence curiously bound up with murder in the ritual of sacrifice in practically all cultures? What is the meaning of the phenomenon to be found in the dim beginnings of human history and coming down to this very hour of sacrificing virgins and youths to the Cretan Minotaur or the Moloch of modern walfare? When we push the question of innocence and murder to the furthest reaches of human consciousness, we may find it to be one of those perdurable problems that we cannot answer satisfactorily via intellect alone but must live the questions now. Perhaps you will then live along some distant day into the answer. However, in our endeavor to think it through, we can expect new light to be thrown on the mainsprings of violence. Most important of all, an analysis of the problem of innocence and murder foreshadows the emergence of new ethics for the coming age. #RandolphHarris 12 of 17

Innocence is generosity, especially in children, who can still believe and trust since they have yet to experience that betrayal which leads to cynicism. Innocence has to do with the heart in that it is a feeling state, a way of perceiving life rather than a calculation. It is “virgin” in that it is before the awakening to the vast possibilities in life for sensuality, tenderness, exploitation, and betrayal. The lack of experience in pleasures of the flesh has historically been taken for the symbol of innocence, although it should be remembered that it is a symbol and not the content. Innocence is, in addition, a condition of powerlessness. One of our problems, as we discuss innocence, will be to establish the extent to which this powerlessness is capitalized on by the innocent person. The question is: How far is innocence used as a strategy of living? When we reflect on the shooting at Kent State in 1970, we immediately see a demonstration of part of our thesis. This is possessed in the fact that two of the four students killed were not involved in the protest at all. One was dressed in his Reserve Officer raining Corps (ROTC) uniform and was going across that campus to take a test in war tactics, and another was on her way to music class. The moral of this is clear: there are no bystanders anymore. This implies something about the solidarity of human beings—the fact that we are all part of the tragic event. #RandolphHarris 13 of 17

Without a surrender of one’s own consciousness, no one today can draw one’s own moral skirts about him and claim an immunity from these events. Television, social media, and mass communication are only symptoms of a basic participation in the events of importance to the human race. To breathe is to judge. We can be confident that we shall find that this awareness of our own involvement is not at all the excuse for masochistic breast-beating or quietist withdrawal from the struggles. It can lead us rather to a new sharpening of our own ethical sensitivity and a discovery, though it be only partial, of the basis on which a lasting and effective struggle for racial integration or a relief from the compulsive hold of warfare may be founded. As a representative of these four students and their innocence, I shall choose one of them, Allison Krause, who was reported to have dropped a flower the day before the shooting into the barrel of one of the guardsmen’s rifles saying: “Flowers are better than bullets.” She is pictured in a poem by Russian poet Yevgeny Yevtushenko, which, despite its tendency toward sentimentality, reveals some important points: Nineteen-year-old Allison Krause, you were killed because you loved flowers. Bullets, pushing out the flower…let all the apple trees of the World, not in white—but in mourning be clothed. #RandolphHarris 14 of 17

So far we see only the event as it occurred that day: four victims of murder, the whole event summed up in the ironic and cruel trajectory of stray bullets. However, Yevtushenko knows that this simple innocence has only touched the surface. In the succeeding lines we see the complexity of innocence and of evil: “But a Vietnam girl—the same age as Allison—taking in her hand a gun, is an armed flower, the wrath of the people.” I take both the phrase “armed flower” and “thorny flower of protest,” a phrase that appears later on in the poem, as referring to the dimension of experience added to the original purity of innocence. We now have wrath as the basic motivation. Yevtushenko is now talking about a different kind of innocence—an armed flower, no longer the product of a childlike powerlessness but the power of wrath. The Vietnamese girl knows the flower grows on a thorny bush and has to be handled with care. She has an innocence that does not avoid evil and that there is, in the depth of the human soul as well as in human history, no such thing as pure evil or pure good. Yevtushenko’s juxtaposition of flower and armed reminds us of the phrase used by Jesus in the Gospel according to Saint Mark with which He adjured His disciples as He sent them out into the World: “Be ye wise as serpents but harmless as doves.” #RandolphHarris 15 of 17

This is, again, a curious juxtaposition of innocence and experience, which, it was hoped, would become the foundation for effective social action in the work of the disciples. Now, when I speak of trusting our religious demands, just what do I mean by “trusting”? Is the word to carry with it license to define in detail an invisible World, and to anathematize and excommunicate those whose trust is different? Certainly not! Our faculties of belief were not primarily given us to make orthodoxies and heresies withal; they were given us to live by. And to trust our religious demands means first of all to live in the light of them, and to act as if the invisible World which they suggest were real. It is a fact of human nature, that beings can live and die by the help of a sort of faith that does without a single strict and rigid doctrine or definition. The bare assurance that this natural order is not ultimate but a mere sign or vison, the external staging of a many-storied Universe, in which spiritual forces have the last word and are eternal,–this bare assurance is to such beings enough to make life seem worth living in spite of every contrary presumption suggested by its circumstances on the natural plane. Destroy this inner assurance, however, vague as it is, and all the light and radiance of existence is extinguished for these persons at a stroke. Often enough the wild-eyed look at life—the suicidal mood—will then set in. #RandolphHarris 16 of 17

In the same way the Spirit is always present, a moving power, sometimes in stormy ecstasies of individuals and groups, but mostly quiet, entering our human spirit and keeping it alive; sometimes manifest in great moments of history or a personal life, but mostly working hiddenly through the media of our daily encounters with beings and World; sometimes using its creation, the religious communities and their Spiritual means, and often making itself felt in spheres far removed from what is usually called religious. Like the wind the Spirit blows where it wills! It is not subject to rule or limited by method. Its ways with beings are not dependent on what beings are and do. You cannot force the Spirit upon yourself, upon an individual, upon a group, or even upon a Christian church. Although one who is the foundation of the church was oneself of the Spirit, and although the Spirit as it was present in one is the greatest manifestation of Spiritual Presence, the Spirit is not bound to the Christian church or any one of them. The Spirit is free to work in the spirits of beings in every human situation, and it urges beings to let Him do so; God as Spirit is always present to the spirit of beings. It is through this spirit that more specific powers can be extracted for the sake of communication and personal empowerment. “Yea, say unto them, except they repent to the Lord God will destroy them,” reports Alma 8.16. #RandolphHarris 17 of 17

Not Only is Everything Subject to Change but Everything Also Exists in Relation to Something Else—Thus Change and Relativity Dominate the World Scene!

September 26, 2019 11:57 pm

Like Nature, the World, I myself, all existence is subject to change. It is inevitable. What can we do except accommodate ourselves to this inexorable law? Of course I want to lay eyes upon you. I want to talk to you. I want to be received, if such a thing is possible, into the Coven of the Articulate. I want you, the great breaker of rules, to forgive me that I have broke yours. “My days have passed away, my thoughts are dissipated, tormenting my heart. They have turned night into day, and after darkness I hope for light again. If I wait hell is my house, and I have made my bed in darkness. I have said to rottenness: thou art my father; to worms, my mother and my sister. Where is now then my expectation, and who considereth my patience? All that I have shall go down into the deepest pit: thinkest thou that there at least I shall have rest?” reports Job 17.16. A remarkable example of the creative encounter is given in the small book written by James Lord in recounting his experience of posing for Alberto Giacometti. Having been friends for some time, these two men could be entirely open with each other. Lord often made notes directly after the posing session of what Giacometti had said and done, and out of them he has put together this valuable monograph about the experience of encounter occurs in creativity. #RandolphHarris 1 of 18

He reveals, first, the great degree of anxiety and agony that the encounter generated in Giacometti. When Lord would arrive at the studio for his sitting, Giacometti would often disconsolately occupy himself half an hour or more doing odds and ends with his sculpture, literally afraid to start on the painting. When he did bring himself to get into painting, the anxiety became overt. At one point, writes Lord, Giacometti started gasping and stamping his foot: “Your head is going away!” he exclaimed. “It’s going away completely!” “It will come back again,” I said. He shook his head. “Not necessarily. Maybe the canvas will become completely empty. And then what will become of me? I’ll die of it!” He reached into his pocket, pulled out his handkerchief, stared at it for a moment, as though he did not know what it was, then with a moan threw it onto the floor. Suddenly he shouted very loudly, “I shriek! I Scream!” Lord goes on at another point: To talk to his model while he is working distracts him, I think, from the constant anxiety which is a result of his conviction that he cannot hope to represent on the canvas what he sees before him. This anxiety often bursts forth in the form of melancholy gasps, furious expletives, and occasional loud cries of rage and/or distress. He suffers. There is no doubt about it. #RandolphHarris 2 of 18

Giacometti is committed to his work in a particularly intense and total way. The creative compulsion is never wholly absent from him, never leaves him a moment of complete peace. So intense is the encounter that he often identifies the painting on the easel with the actual flesh-and-blood person posing. One day his foot accidentally struck the catch that holds the easel shelf at the proper level, which caused the canvas to fall abruptly for a foot or two. “Oh, excuse me!” he said. I laughed and observed that he had excused himself as though he had not caused me to fall instead of the painting. “That’s exactly what I did feel,” he answered. In Giacometti this anxiety was associated, as it was in his revered Cezanne, with a great deal of self-doubt. In order to go on, to hope, to believe that there is some chance of his actually creating what he ideally visualized, he is obliged to feel that it is necessary to start his entire career over again every day, as it were, from scratch….he often feels that the particular sculpture or painting on which he happened to be working at the moment is that one which will for the very first time express what he subjectively experiences in response to an objective reality. #RandolphHarris 3 of 18

Lord correctly assumes that the anxiety is related to the gap between the ideal vision that the artist is trying to paint and the objective results. Here he discusses the contradiction that every artist experiences: This fundamental contradiction, arising from the hopeless discrepancy between conception and realization, is at the root of all artistic creation, and it helps explain the anguish which seems to be an unavoidable component of that experience. Even as “happy” an artist as Renior was not immune to it. What meant something, what alone existed with a life of its own was his [Giacometti’s] indefatigable, interminable struggle via the act of painting to express in visual terms a perception of reality that had happened to coincide momentarily with my head [which Giacometti was then trying to paint]. To achieve this was of course impossible, because what is essentially abstract can never be made concrete without altering its essence. However, he was committed, he was, in fact condemned to the attempt, which at times seemed rather like the task of Sisyphus. One day Lord happened to see Giacometti in a café. And, indeed, miserable was he did seem to be. This, I thought, was the true Giacometti, sitting alone at the back of a café, oblivious to the admiration and recognition of the World, staring into a void from which no solace could come, tormented by the hopeless dichotomy of his ideal yet condemned by that helplessness to struggle as long as he lived to try to overcome it. #RandolphHarris 4 of 18

What consolation was it that the newspapers of many countries spoke of him, that museums everywhere exhibited his work, that people he would never know knew and admired him. None. None at all. When we see the intimate feelings and inner experiences of an eminent artist like Giacometti, we smile at the absurd talk in some psychotherapeutic circles of “adjusting” people, making people “happy,” or training out of them by simple behavior modification techniques all pain and grief and conflict and anxiety. How hard for humankind to absorb the deeper meaning of the myth of Sisyphus!—to see that “success” and “applause” are the (expletive) goddess we always secretly knew they were. Too see that the purpose of human existence in a man like Giacometti has nothing whatever to do with reassurance or conflict-free adjustment. Giacometti was rather devoted—“condemned,” to use Lord’s fitting term—to the struggle to perceive and reproduce the World around him through his own vision of being human. He knew there was no others alternative for him. His challenge gave his life meaning. He and his kind seek to bring their own visions of what it means to be human, and to see through that vision to a World of reality, however ephemeral, however consistently that reality vanishes each time you concentrate on it. #RandolphHarris 5 of 18

How absurd are the rationalistic assumptions that all one has to do is to remove from the World its curtains of superstition and ignorance and there suddenly will be reality, pristine and pure! Giacometti sought to see reality through his ideal vision. He sought to find the ground forms, the basic structure of reality, below the strewn surface of the arena where (expletive) goddesses cavort. He could not escape devoting himself unstintingly to the question: Is there some place where reality speaks our language, where it answers us if we but understand the hieroglyphics? He knew the rest of us would be no more successful than he was in finding the answer; but we have his contribution to work with, and this we are helped. Each being is unique so each quest must be too. Everyone must find, in the end, one’s own path through one’s own life. All attempts to copy someone else, however reputed, will fail to lead one to self-realization although they may advance one to a certain point. Each seeker must find out one’s own path, one’s own technique for one’s self. Who else has the right or the capacity to do this for an individual? We prefer to follow the creative rather than the compulsive way, to help beings find their own way rather than force them to travel our way. And this can only be done by starting with the roots, with the ideas they hold, and the attitudes which dominate them. #RandolphHarris 6 of 18

There are too many differences in individual aspirants to allow a broad general technique to suit them all. A guide who can give a personal prescription is helpful, but even in one’s absence the aspirant can intelligently put together the fragments which will best help one. Let one walk forward slowly or quickly, as suits one best, and also in one’s own way, again as suits one’s individuality which one has fashioned through the reincarnations to its present image and from which one has to begin and proceed farther. There are not only widely different stages of evolutionary growth for every human being but also widely different types of human beings within each stage. Hence a single technique cannot possibly cover the spiritual needs of all humanity. The seeker should find the one that suits one’s natural aptitude as one should find the teacher who is most in inward affinity with one. Let one take up whatever path is most convenient to one’s personal circumstances and individual character and not force one’s self into one utterly unsuited to both, merely because it has proven right for other people. There is no single universal rule for all beings: their outer circumstances and inner conditions, their historical background and geographical locality, their karmic destiny and evolutionary need, their differences in competence, render it unwise, unfair, and impracticable to write a single prescription for them. #RandolphHarris 7 of 18

Many European existentialist are largely reacting to Nietzsche’s conclusion that God is dead, and perhaps to the fact that Marx also is dead. The Americans have learned that political democracy and economic prosperity do not in themselves solve any of the basic value problems. There is no pace else to turn but inward, to the self, as the locus of values. Paradoxically, even some of the religious existentialist will go along with this conclusion part of the way. It is extremely important for psychologist that the existentialists may supply psychology with the underlying philosophy which it now lacks. Logical positivism has been a failure, especially for clinical and personality psychologists. At any rate, the basic philosophical problems will surely be opened up for discussion again and perhaps psychologists will stop relying on pseudo-solutions or on unconscious, unexamined philosophies they picked up as children. An alternative phrasing of the core (for us Americans) of European existentialism is that it deals radically with that human predicament presented by the gaps between human aspirations and human limitations (between what the human being is, and what one would like to be, and what one could be). This is not so far off from the identity problem as it might sound at first. A person is both actuality and potentiality. #RandolphHarris 8 of 18

That serious concern with this discrepancy could revolutionize psychology, there is no doubt in my mind. Various literatures already support such a conclusion, for example, projective testing, self-actualization, the various peak-experiences (in which this gap is bridged), the Jungian psychologies, various theological thinkers, and so forth. Not only this, but they raise also the problems and techniques of integration of this twofold nature of beings, one’s lower and one’s higher, one’s creatureliness and one’s Godlikeness. On the whole, most philosophies and religions, Eastern as well as Western, have dichotomized them, teaching that the way to become “higher” is to renounce and master “the lower.” The existentialists, however, teach that both are simultaneously defining characteristics of human nature. Neither can be repudiated; they can only be integrated. However, we already know something of these integration techniques—of insight, of intellect in the broader sense, of love, of creativeness, of humor and tragedy, of play, of art. I suspect we will focus our studies on these integrative techniques more than we have in the past. Another consequence for my think of this stress on the twofold nature of beings is the realization that some problems must remain eternally insoluble. #RandolphHarris 9 of 18

From this flows naturally a concern with the ideal, authentic, or perfect or Godlike human being, a study of human potentialities as now existing in certain sense, as current knowable reality. This, too, may sound merely literary but it is not. I remind you that this is just a fancy way of asking the old, unanswered questions, “What are the goals of therapy, of education, of bringing up children?” It also implies another truth and another problem which calls urgently for attention. Practically every serious description of the “authentic person” extant implies that such a person, by virtue of what one has become, assumes a new relation to one’s society and indeed, to society in general. One not only transcends oneself in various ways; one also transcends one’s culture. One resists enculturation. One becomes more detached from one’s culture and from one’s society. One becomes a little more a member of one’s species and a little less a member of one’s local group. My feeling is that most sociologists and anthropologists will take this hard. I therefore confidently expect controversy in this area. However, this is clearly a basis for “universalism.” From the European writers, we can and should pick up their greater emphasis on what they call “philosophical anthropology,” that is, the attempt to define beings, and the differences between beings and any other species, between human beings and objects, and between human beings and robots. #RandolphHarris 10 of 18

What are human being’s unique and defining characteristics? What is so essential to beings that without it one would no longer be defined as a human being? On the whole this is a task from which American psychology has abdicated. The various behaviorisms do not generate any such definition, at least none that can be taken seriously (what would an S-R (Stimulus-response) human being be like? And who would like to be one? S-R model of human behavior suggest that the behavior is caused by certain reasons. A particular stimulus triggers a particular response. Dr. Freud’s picture of human beings was clearly unsuitable, leaving out as it did one’s aspirations, one’s realizable hopes, one’s Godlike qualities. The fact that Dr. Freud suppled us with most comprehensive systems of psychopathology and psychotherapy is beside the point as the contemporary ego-psychologist are finding out. Aggression and violence are rightly linked in the public mind—one speaks of aggression and violence. Aggression is to violence as anxiety is to panic. When aggression builds up in us, it feels, at a certain point, as though a switch has been thrown, and we become violent. The aggression is object-related—that is, we know at whom and what we are angry. However, in violence, the object-relation disintegrates, and we wing wildly, hitting whoever is within range. #RandolphHarris 11 of 18

One’s mind becomes foggy, and perception of the enemy becomes unclear; one loses awareness of the environment and wants to act out this inner compulsion to do violence, come what it may. Humans are the creatures who can think in abstraction and who can transcend the concrete situation. The violence being’s capacity to abstract has disintegrated, and this accounts for one’s crazy behavior. The suddenness with which most violent episodes erupt suggest some questions. In violence, is there a direct connection between the input stimuli and the output muscles (for instance, the muscle that suddenly tend to strike back)? And is this connection subcortical, which would be related to the fact that it happens so quickly that the person does not think until after the episode has passed? Such discussions of the pathways by which the excitation travels are only analogies to the experience itself, but as analogies they may be useful in our understanding the process. Specifically, they may help us see why a person is possessed by violence rather than possessing it. Every since Walter B. Cannon’s classical work in the Harvard psychology laboratory, it has been generally agreed that there are three responses of the organism to threat: fight, flight, and delay response. Cannon demonstrated for example, that when somebody suddenly shoves me roughly on the lightrail, adrenalin is poured into my bloodstream, my blood pressure rises to give my muscles more strength, my heartbeat becomes more rapid—all ofwhich prepares me to fight the offending person or to flee out of range. #RandolphHarris 12 of 18

The “flight” is what occurs in anxiety and fear; the “fight” in aggression and violence. With these physiological changes, the experience of violence gives great energy to the person. One feels a kind of transcendent power that one did not realize one had; and one may fight much more effectively in this mood. This fact can act like a drug, tempting the person to give oneself over again and again to violence. The third possibility is that I can delay my response. This is what most people actually do. The lower down the scale of education and status a person is, the more apt one is to react directly; the higher on the scale, the more apt one is to delay reaction until one has had a chance to think and assess the prospects of fighting or fleeing. The capacity for delayed response is a gift—or burden—of civilization: we wait to absorb the event into consciousness and then decide what is the best response. This gives us culture, but it also gives us neurosis. The typical neurotic may spend one’s whole life trying to fight with new acquaintances the old battles that never got worked out in one’s childhood. However, is it not true that on the crowded lightrail I am in a “readiness” to respond hostilely? I am much more apt to have a counterurge of the violet type in that situation than, say, when someone jostles me on a dance floor. So there must be some symbolic scanning process going on. #RandolphHarris 13 of 18

How I interpret the situation will determine my readiness to strike back in hostility, making it causa belli, or to simply smile and accept an apology, if one is offered. Interpretation takes in unconscious as well as conscious factors: I give a certain meaning to it; I see the World as being hostile or friendly. Here enters the symbol, the means we have as human beings of uniting conscious and unconscious, historical and present, individual and group. This is why the organic processes are subsumed under the symbolic process. It is the symbolic process that determines the individual’s intentionality. How a person sees and interprets the World about one is thus crucial to one’s violence. This is what gives the readiness to fight to a man or woman quietly sitting in one’s car who becomes enraged when a police officer asks one for one’s identification. This also underlies the “machismo” of a police officer who is driven by one’s own power needs to humiliate an innocent individual. Whether the interpretation is pathological or merely imagined, illusory or downright false, it does not change the situation: it is one’s interpretation that will be decisive as to how one reacts. Trouble is easy to get into, but hard to get out of. The paranoid shoots other persons because one believes they exercise a magic power and will kill one; thus one’s shooting in self-defense. Calling this “paranoid” does not help unless we are able thereby to get behind the symbolic interpretation and see the World, at least temporarily, as the murderer see it. #RandolphHarris 14 of 18

Even in international relations symbolic interpretation of the movements of other nations is crucial to the understanding of violence and war. Violence has its roots in impotence, we have said. This is true in individuals and in ethic groups. However, in nations violence comes from the threat of impotence. Nations seem to find it necessary to protect themselves n a periphery father out; they must be aware, precariously balanced as they are on the seesaw of armaments, of whether another country is building up power to gain an advantage over them. If a nation becomes genuinely impotent, it is no longer a nation. Senator J. William Fulbright has pointed out how important out interpretation of the behavior of other nations is. Ever since Yalta, American administrations have interpreted Russia’s behavior—for instance, the Cuban missile episode and the USSR’s reaction to the U-2 flight—as motivated by Russian aggression toward the United States of America. These events Fulbright indicates, could as well have been interpreted as motivated by fear on the part of Russia. More specifically, he proposes that the bellicose posture of these events were sops thrown to the Russian generals, who needed to be placated by Khrushchev if the latter were to succeed in his hope of establishing more amicable relations with the United States of America. #RandolphHarris 15 of 18

Interpreting Russia’s moves as aggressive, we oppose them with a vehemence that helped the counterparty in Russia, the army, to depose Khrushchev and institute a less friendly government. Nations, in their misreading of the motives of other nations, can do what the paranoid patient does: they can work against their own interests because of their projection of hostility and aggression. No one, I am sure, wishes to develop new master-slave relationships or bend the will of the people to despotic rulers in new ways. These are patterns of control appropriate to a World without science. Are there no systems that do indeed want to bend the will of the people to dictators? And are these systems only to be found in cultures without Science? I still believe in an old-fashioned ideology of progress: the Middle Ages were dark because they had no science and science necessarily leads to the freedom of beings. The fact is that no leader or government explicitly states one’s intention of bending the will of the people any more; they are apt to use new words which sound like the opposite of the old ones. No dictator calls one’s self a dictator, and every system claims that it expressed the will of the people. In the countries of the free World, on the other hand, anonymous authority and manipulation have replaced overt authority in education, work, and politics. #RandolphHarris 16 of 18

If we are worthy of our democratic heritage we shall, of course, be ready to resist any tyrannical use of science for immediate or selfish purposes. However, it we value the achievements and goals of democracy we must not refuse to apply science to the design and construction of cultural patterns, even though we may then find ourselves in some sense in the position of controllers. What is the basis of this value in neobehavioristic theory? All humans control and all humans are controlled. This is reassuring for a democratically minded person. In noticing how the master controls the slave or the employer the worker, we commonly overlook reciprocal effects and, by considering action in one direction only, are led to regard control as exploitation, or at least the gaining of a one-sided advantage; but the control is actually mutual. The slave controls the master as completely as the master controls the slave, in the sense that the techniques of punishment employed by the master have been selected by the slave’s behavior in submitting to them. This does not mean that the notion of exploitation is meaningless or that we may not appropriately ask, cui bono? In doing so, however, we go beyond the account of the social episode itself and consider the long-term effects which are clearly related to the question of value judgments. #RandolphHarris 17 of 18

We are looking at the relationship between master and slave as reciprocal, and being remained the exploitation is not meaningless. However, in this social episode, only the techniques of control are important. We are looking at social life as if it were an episode in a laboratory, where all that matters is the techniques—and not the episodes themselves. Exploitation by the master is clearly related to the question of value judgments. Slave and slaveowner are in a reciprocal relationship only by the ambiguous use we are making of the word control. In the sense in which the word is used in real life, there can be no question that the slaveowner controls the slave, and that the reciprocal part of the relationship is that the slave may have a minimum of counter control—for instance, by threat of rebellion. “And it shall come to pass that the Lord God shall commence one’s work among all nations, kindreds, tongues, and people, to bring about the restoration of his people upon the Earth. And with righteousness shall the Lord God judge the poor, and reprove with equity for the meek of the Earth. And he shall smite the Earth with the rod of his mouth; and with the breath of his lips shall slay the wicked. For time speedily cometh that the Lord God shall cause a great division among the people, and the wicked will he destroy; and he will spare his people, yea, even if it so be that he must destroy the wicked by fire,” reports 2 Nephi 30.8-10. #RandolphHarris 18 of 18

There is an Abyss which No Human Can Cross, a Mystery which Remains Utterly Impenetrable to One—This is Transcendent Godhead!

September 24, 2019 12:56 am

No, this is something you will never do, I thought. You will not take someone so vital out of the World. You will not disturb the destiny of one who has given others so much to love and enjoy. We have to establish the logical connection between alienation and anxiety. This is extremely difficult because the discussion of the problem of anxiety has by no means reached the clarity which would make it possible for an outsider—like myself to adopt an unambiguous position toward the various opinions. Nevertheless it seems to me that the differences in the conception of the origin of anxiety do not have a decisive significance for my analysis, although they are, of course, highly relevant in other contexts. Dr. Freud himself had originally derived anxiety from the repression of libidinous impulses, and thus has seen it as an automatic transformation of instinctual energy. This view he later modified. Others claim, on the other hand, that there is a single inborn faculty for being afraid. Dr. Rank, in his famous work, derives anxiety from the trauma of birth. And a number of analysts have tried, more or less successfully, to combine the various theories in many ways. The following propositions seem to me more or less acceptable. #RandolphHarris 1 of 15

One must distinguish between true anxiety (Realangst) and neurotic anxiety. The difference is of considerable consequence especially for the understanding of the political importance of anxiety. The first—true anxiety—thus appears as a reaction to concrete danger situations; the second—neurotic anxiety—is produced by the ego, in order to avoid in advance even the remotest threat of danger. True anxiety is thus produced through the threat of an external object; neurotic anxiety, which may have a real basis, on the other hand is produced from within, through the ego. Since anxiety is produced by the ego, the seat of anxiety is in the ego, not in the id—the structure of instincts. However, from the analysis of the problem of psychological alienation it follows necessarily that anxiety, feelings of guilt, and the need for self-punishment are responses to internal threats to basic instinctual demands so that anxiety exists as a permanent condition. The external dangers which threaten a being meet the inner anxiety and are thus frequently experienced as even more dangerous than they really are. At the same time, these same external dangers intensify the inner anxiety. The painful tension which is evoked by the combination of inner anxiety and external danger can express itself in either two forms: in depressive or in persecutory anxiety. The differentiation is important because it helps us to evaluate the political function of anxiety more correctly. #RandolphHarris 2 of 15

In the history of the individual there are certain typical dangers which produce anxiety. For the child, the withdrawal of love is of decisive importance. On this point there seems to be no doubt among psychologists. From the numerous phobias we may learn a great deal about the relation between anxiety and the renunciation of instinctual gratification. For inhibitions are a functional restraint of the ego; the ego renounces many activities in order to avoid a conflict with the id and the conscience. We know that the phobic symptoms are a substitute for gratifications of the instincts that have been denied or are unattainable. In other words, the ego creates anxiety through repression. If I have correctly reproduced the most important results of analytical theory concerning the origin of anxiety, several important consequences for the analysis of political behavior seem to follow immediately. Anxiety can play very different roles in the life of beings; that is, the activation of a state of anxiety through a danger can have a beneficial as well as destructive effect. We may perhaps distinguish three different consequences: Anxiety can play a warning role, a kind of mentor role, for beings. Affective anxiety may allow a presentiment of external dangers. Thus, anxiety also contains a protective function for it permits beings to take precaution in order to ward off the danger. #RandolphHarris 3 of 15

Anxiety can have a destructive effect, especially when the neurotic element is strongly present; that is, it can make being incapable of collecting themselves either to escape the danger or to fight against it; it can paralyze beings and degenerate into panicky anxiety. Finally, anxiety can have a cathartic effect; beings can be strengthened inwardly when one has successfully avoided a danger or when one has prevailed against it. One may perhaps even say (although I cannot prove this) that the being who has conquered anxiety in coming to terms with a danger, may be more capable of making decisions in freedom than the one who never had to seriously wrestle with danger. This may be an important qualification of the proposition that anxiety can make free decision impossible. Our analysis of the relation of alienation to anxiety does not yet permit us to understand the political significance of these phenomena, because it is still in the realm of individual psychology. How does it happen that masses sell their souls to leaders and follow them blindly? On what does the power of attraction of leaders over masses rest? What are the historical situations in which this identification of leader and masses is successful, and what view of history do the beings have who accept leaders? #RandolphHarris 4 of 15

Thus, the question concerning the essence of identification of masses and a leader stands in the center of group-psychological analysis. Without it the problem of the integration or collectivization of the individual in a mass cannot be understood. I assume that the history of the theories of group psychology is familiar. The extraordinary difficulty in the comprehension of group-psychological phenomena is possessed first of all in our own prejudices; for the experiences of the last decades have instilled in us all more or less strong prejudices against the masses, and we associate with masses the epithet mob, a group of beings who are capable of every atrocity. In fact the science group psychology began with this aristocratic prejudice in the work of the Italian, Scipio Sighele; and Le Bon’s famous book is completely in this tradition. His these are familiar. Beings in the mass descends; one is, as it were, hypnotized by the leader (operateur) and in this condition is capable of committing acts which one would never commit as an individual. As the slave of the unconscious—for instance, for Le Bon, regressive—sentiments, beings in the mass are degraded into a barbarian: “Isolated, one may be a cultivated individual; in a crowd, one is a barbarian—that is a creature acting by instinct. One possesses the spontaneity, the violence, the ferocity, and also the enthusiasm and heroism of primitive beings.” #RandolphHarris 5 of 15

Critics of Le Bon, among them Dr. Freud, have pointed out that his theory, which rests on Sighele and Tarde, is inadequate in two aspects: the answer to the question, What hold the masses together? is inadequate, for the existence of a radical soul is unproved. In addition, in Le Bon the decisive problem—the role of the leader—hypnotist—remains unclarified. As is frequently true in social-psychological studies, the descriptions of psychological states are adequate, the theoretical analyses, the answers to “Why?,” are inadequate. From the outset, Dr. Freud sees the problem in the way which we have put it, namely, as that of the identification of masses with a leader—an identification which becomes of decisive significance particularly in an anxiety situation. And he sees in the libido the cement which holds leader and masses together, whereby, as is known, the concept of libido is to be taken in a very broad sense, to include the instinctual activities which in relations between the genders force their way toward the union in pleasures of the flesh, as well as those which in other circumstances are diverted from this aim or are prevented from reaching it, though always preserving enough of their original nature to keep their identity recognizable (as in such features as the longings for proximity, and self-sacrifice. #RandolphHarris 6 of 15

The cement which holds the mass together bonds them to the leader is thus a sum of instincts that are inhibited in their aims. In this manner, I believe, the logical connection between alienation and mass behavior has been established. Since the identification of masses with the leader is an alienation of the individual member, identification always constitutes a regression, and a twofold one. On the one hand, the history of a being is the history of one’s emergency from the primal horde and of one’s progressive individualization; thus the identification with a leader in a mass is a kind of a historical regression. This identification is also a substitute for a libidinal object bond, thus a psychological regression, a damaging of the ego, perhaps even the loss of the ego. However, this judgment is valid only for the libido-charged, for instance, affective, identification of an individual in a mass with a leader; and not as a matter of course (and perhaps not all) for that of lovers and of small groups. Non-affective identification too, cannot be simply considered as regressive. For identification with organizations (church, army) is not always libidinally charged. MacDougall’s emphasis on the significance of organization must therefore be taken seriously. #RandolphHarris 7 of 15

It is thus necessary to make distinctions. There are non-affective identifications, in which coercion or common material interest play an essential role, either in bureaucratic-hierarchic, or in cooperative form. It seems to me to be incorrect, above all for recent history, to see in the identification of the soldier with the army, for instance, in the loyalty to an organization, an actual identification of the soldier with the commander-in-chief. Surely these are example of this: Alexander, Hannibal, Caesar, Wallenstien, Napoleon. However, the commander-in-chief of the twenty first century is much more the technician of war than the leader of beings, and the libidinal bond of the soldier is, if I may coin the phrase, essentially cooperative, namely, with the smallest groups of comrades with whom one shares dangers. Thus I would like to establish two fundamental types of identification: a libido-charged (affective) and a libido-free (non-affective); and maintain generally (as it follows from MacDougall’s psychology) that non-affective identification with organization is less regressive than the affective identification with a leader. Non-affective loyalty is transferable; personal loyalty, on the other hand, is not. The former always contains strong rationalist elements, elements of calculability between organizations and individual, and thus prevents the total extinction of the ego. #RandolphHarris 8 of 15

However, I believe that one must also distinguish two types within affective identification. One may call them cooperative and caesaristic. It is conceivable (and it has probably happened in short periods in history) that many equals identify themselves cooperatively with one another in such a manner that their egos are merged in the collective ego. However, this cooperative form is rare, limited to short periods or in any case operative only for small groups. The decisive affective identification is that of masses with leaders. It is—as I have said—the most regressive form, for it is built upon a nearly total ego-shrinkage. It is the form which is od decisive significance for us. We call it caesaristic identiciation. Caesaristic identification may play a role in history when the situation of masses is objectively endangered, when the masses are incapable of understanding the historical process, and when the anxiety activated by the danger become neurotic persecutory (aggressive) anxiety through manipulation. From this follows, first of all, that not every situation dangerous to masses must lead to a caesartic movement; it allows, further, that not every mass movement is based on anxiety, and thus not every mass movement need be caesaristic. Thus it is a question of determining the historical conditions in which a regressive movement under a Caesar tried to win political power. #RandolphHarris 9 of 15

However, before we describe these historical situations, I may perhaps point to a clue which will frequently permit us an early diagnosis of the regressive character of such a mass movement. This clue is the view of history which the masses and the leaders employ. It may be called the conspiracy theory of history, a theory of history characterized by false concreteness. The connection between Caesarism and this view of history is quite evident. Just as the masses hope for their deliverance from distress into the World through a conspiracy. The historical process is personified in this manner. Hated, resentment, dread created by great upheavals, are concentrated on certain persons who are denounced as devilish conspirators. Nothing would be more incorrect than to characterize the enemies as scapegoats (as often happens in the literature), for they appear as genuine enemies who one must extirpate and not as substitutes whom one only needs to send into the wilderness. It is a false concreteness and therefore an especially dangerous view of history. Indeed, the danger consists in the fact that this view of history is never completely false, but always contains a kernel of truth and, indeed, must contain it, if it is to have a convincing effect. The truer it is one might say, the less regressive the movement; the falser, the more regressive. #RandolphHarris 10 of 15

It is my thesis that whatever affective (for instance, caesaristic) leader-identifications occur in politics, masses and leaders have this view of history: that the distress which has befallen the masses has been brought about exclusively by a conspiracy of certain persons or groups against the people. With this view of history, true anxiety, which had been produced by war, want, hunger, anarchy, is to be transformed into neurotic anxiety and is to be overcome by means of identification with the leader-demagogue through total ego-renunciation, to the advantage of the leader and one’s clique, whose true interests do not necessarily have to correspond to those of the masses. Of course, I cannot provide conclusive proof, but I believe that by pointing to certain historical events I can make clear the connection between this view of history and Caesarism. What being will set out on a task which one can never hope to accomplish? It is too much to expect the average seeker to become a President Lincoln, or Martin Luther King, Jr. We portray the nature of this quest not because we hold such vain expectation but because we believe in the value of right direction and in the creative power of the Ideal. The general direction of one’s thoughts and deeds—rather than those thoughts and deeds themselves—as well as the ideal one mist habitually contemplates, is what is most important and most significant in one’s life. #RandolphHarris 11 of 15

One first need is to choose a general goal, not necessarily an exact point but enough to orient oneself, to give one a direction. An ideal helps to hold a being back from one’s weaknesses, a standard gives one indirectly a kind of support as well as, directly, guidance. Let us not pretend to the Perfect or the hope of its attainment. However, we can have the Ideal and follow it. It is a truth which one must bring to life by one’s own personal experience. If there were no possibility of finding one’s way from this body-prisoned, time-encased condition, then no one would ever have become self-realized, and all preaching of religion and teaching of philosophy would have been futile. However, we know from history and biography that such achievement has been experienced in all parts of the World and in all centuries, so that no should give up hope. Are the quest’s goals worth what one has to pay for them? It is even worth embarking on if one remembers how few seem to reach those goals? Time alone can show one that no price is too high and that right direction is itself sufficient reward. The ultimate goal is for us to live from the Overself not from the ego. When Glenn gray went back to Europe in 1955 to interview his comrades-in-arms and his friends in the resistance of fifteen years ago, a French woman living in her comfortable bourgeois home with her husband and son, confessed earnestly: “My life is so unutterably boring nowadays! Anything is better than to have nothing at all happen day after day. You know that I do not love war or want it to return. But at least it made me feel alive, as I have no felt before or since.” #RandolphHarris 12 of 15

Relating to the experience of listening to a German comrade-in-arms, Gray continues: Overweight, and with an expensive cigar in his mouth, he spoke of our earlier days together at the close of the way when he was shivering and hungry and harried with anxieties about keeping his wife and children from too great wants. “Sometimes I think that those were happier times for us than these.” And there was something like despair in his eyes. Neither one of these people was longing for the old day in sentimental nostalgia; they were confessing their disillusionment with a sterile present. Peace exposed a void in them that war’s excitement has enabled them to keep covered up. This void is that from which the ecstasy of violence is an escape. Some of the sterility is due to the inescapable conditions of civilized existence that remove much of the risk and challenge from life—risk and challenge that seem to be more important for many, if not most, people, than out much touted affluence. Violence puts the risk and challenge back, whatever we may think about its destructiveness; and no longer is life empty. We are going to have upheavals of violence for as long as experiences of significance are denied people. Everyone has a need for some sense of significance; and if we cannot make that possible, or even probable, in our society, then it will be obtained in destructive ways. #RandolphHarris 13 of 15

The challenge before us is to find ways that people can achieve significance and recognition so that destructive violence will not be necessary. Thinking which is fact-grounded, experience-based, and correct; living which is wise, balanced, and good; prayer which goes deeper and deeper—these are some of our basic needs. Peace of mind can be enjoyed in this World: there is no need to wait for passage to the next one. Different terms can be used to label this unique attainment. It is insight, awakening, enlightenment. It is Being, Truth, Consciousness. It is Discrimination between the Seer and the Seen. It is awareness of That Which Is. It is the Practice of the Presence of God. It is the Discovery of Timelessness. All these words tell us something but they all fall short and do not tell us enough. In fact they are only hints for farther they cannot go: it is not on their level at all since it is the Touch of the Untouchable. However, nevermind; just pay with such ideas if you care too. Ruminate and move among them. Out your heart as well as head into the game. Who knows one day what may happen? Perhaps if you become still enough you too may know—as the Bible suggests. #RandolphHarris 14 of 15

That life will reach some higher end and thus justify all the fret and toil is more than a comforting belief: it is also an offering of the highest Reason, the revelation of highest experience. A surgeon we know once wrote us that the goals seemed so distant, the way so long, the labour so arduous, that he felt inclined to abandon the quest altogether as something beyond ordinary human reach. Our reply to him was that because a position could not be capture in its entirety that was no reason for hesitating to make a start to capture some of it. ”And it came to pass that there was not one soul, except it were little children, who had entered the covenant (with God to keep his commandments) and had taken upon them the name of Christ,” reports Mosiah 6.2. It is a blessed historic fact that divine life and light came to the World through living beings. However, not what is more important is that it shall come to us today. Great historic prophets, sages, and teachers were not the first discoverers of this secret consciousness, nor will they be the last. Such a circle, with its esoteric doctrines and exclusive membership, cannot be understood properly by those who stand outside it and who therefore do not know its informing spirit. This is the wordless and pictureless discovery that insight reveals and intelligence confirms. This is the beautiful source of all life and unfailing sustainer of all beings. #RandolphHarris 15 of 15

The Miracles of Genius Breed Doubt as Well as Faith so that We Feel Uplifted from the World!

September 23, 2019 12:56 am

At first reality appears mere sensuous indulgence, a kind of poetic luxury—ripe strawberries, almond blossoms, and white-shouldered nymphs still more or less imaginary. However, we must bid these joys farewell for a nobler life, a more heroic kind of story, involving the agonies, the strife of human hearts. One becomes a lonely voyager across a perilous sea—it is an inescapable part of every being’s soul-making. Through feeling and suffering in a thousand diverse ways, the merely intelligent or sentient being is fortified and altered, and the spirit becomes aware of its own nature and part in the World, and thus achieves an identity or soul. If I should die, said I to myself, I have left no immortal work behind me—nothing to make my friends proud of my memory—but I have loved the principle of beauty in all things, and if I had time I would have made myself remembered. The life of self-creation, of soul-making, is not complete. I have no identity because I have not made up my mind about everything. To show beauty in the face of death, with eternal lids apart with planetary eyes, in the age-long suffering of humankind grants one passage to part the veils, a face—a scene which strangely evokes the terror of this boy. #RandolphHarris 1 of 18

When I awake, I lay quiet for an hour, weak and keenly in pain, I had been sleeping like a fallen angel on the red taffeta. So bad was the pain, in fact, that sleep seem preferable to wakefulness, and I dreamt of things long ago, times when Meghan and I had been together and when it had not seemed possible that we would ever part. What finally jarred me from my uneasy slumber was the sounds of Aaliyah screaming. Over and over in terror she screamed. I rose, somewhat stronger than the night before, and then once I was certain that I had my gloves and mask in place, I crouched beside her body and called out to her. At first she could not hear me, so loud were her frantic screams. However, at last, she grew quiet in her desperation. And there it was, an open face of Heaven, returning home at evening with an ear catching the notes of “Rock the Boat,”—and eye watching the sailing cloudlet’s bright career. We mourned that day so soon as it was glided by evening with the passage of an angel’s tear that falls through the clear ether silently. I gazed awhile, and felt as light, and free as though the fanning wing of Mercury had played upon my heels: I was light-hearted, and many pleasures to my vision started. “And behold, the Holy Spirit of God did come down from Heaven, and did enter into their hearts, and they were filled as if with the fire, and they could speak forth marvelous words,” reports Helaman 5.45. #RandolphHarris 2 of 18

The air was cooling, and so very still, and caught from the early sobbing of the morn with solemn sound—“Aaliyah,” I said, “You will be remembered for making pleasing music, and not wild uproar.” She replied, “It is my soul’s pleasure; and it must be almost the highest bliss of human-kind, when to thy haunts two kindred spirits flee.” What then has the Christian message to say about human’s predicament in this World? The eighth Psalm, written hundreds of years before the beginning of the Christian era, raises the same question with full clarity and great beauty. It points, on the one hand, to the infinite smallness of beings as compared to the Universe of Heavens and stars, and, on the other hand, to the astonishing greatness of beings, one’s glory and honor, one’s power over all created things, and one’s likeness to God Himself. Such thoughts are not frequently in the Bible. However, when we come across them, they sound as though they had been written today. Ever since the opening of the Universe by modern science, and the reduction of the great Earth to a small planet in an ocean of Heavenly bodies, beings have felt real vertigo in relation to infinite space. One has felt as though one had been pushed out of the center of the Universe into an insignificant corner in it, and has asked anxiously—what about the high destiny claimed by beings in past ages? #RandolphHarris 3 of 18

What about the idea that the divine image is impressed in one’s nature? What about one’s history that Christianity always considered to be the point at which salvation for all beings took place? What about the Christ, who in the New Testament, is called the Lord of the Universe? What about the end of history, described in Biblical language as a cosmic catastrophe, in which the Sun, the Moon, and the Stars are perhaps soon to fall down upon the Earth? What remains, in our present view of reality, of the importance of the Earth and the glory of beings? Further, since it seems possible that other beings exist on other Heavenly bodies, in whom the divine image is also manifest, and of whom God is mindful, and also whom He has crowned with glory and honor, what is the meaning of the Christian view of human history and its center, the appearance of the Christ? These questions are not merely theoretical. They are crucial to every being’s understanding of one’s self as a being placed upon this star, in an unimaginably vast Universe of stars. And they are disturbing not only to people who feel grasped by the Christian message, but also to those who reject it but who share with Christianity a belief in the meaning of history and the ultimate significance of human life. #RandolphHarris 4 of 18

Again, the eighth Psalm spears as though it had been conceived today—“Thou hast made him little less than God; thou hast given him dominion over the works of thy hands.” It gives, as an example, being’s dominion over the animals; but only since modern technology subjected all the spheres of nature to being’s control has the phrase “little less than God” revealed its full meaning. The conquest of time and space has loosened the ties that kept beings in bondage to one’s finitude. What was once imagined as a prerogative of the gods has become a reality of daily life, accessible to human technical power. No wonder that we of today feel with the psalmist that beings are little less than God, and that some of us feel even equal with God, and further that others would not hesitate to state publicly that humankind, as a collective mind, has replaced God. We therefore have to deal with an astonishing fact: the same events that pushed beings from their place in the center of the World, and reduced one to insignificance, also elevated one to a God-like position both on Earth and beyond! It there an answer to this contradiction? Listen to the psalmist: one foes not say that humans have dominion over all things or that beings are little less than God; he says—“Thou hast given one dominion over the works of thy hands; thou hast made one a little less than God.” #RandolphHarris 5 of 18

This means that neither being’s smallness nor one’s greatness emanates from oneself, but that there is something above this contrast. Being, together with all things, comes from God Who has put all things under being’s feet. Beings are rooted in the same Ground in which the Universe with all its galaxies is rooted. It is this Ground that gives greatness to everything, however small it may be, to atoms as well as planets and animals; and it is this that makes all things small, however great—the Stars as well as beings. It gives significance to the apparently insignificant. It gives significance to each individual being, and to humankind as a whole. This answer quiets our anxiety about our smallness, and it quells the pride of our greatness. It is not a Biblical answer only, nor Christian only, nor only religious. Its truth is felt by all of us, as we become conscious of our predicament—namely, that we are not of ourselves, that our presence upon the Earth is not of our own doing. We are brought into existence and formed by the same power that bears up the Universe and the Earth and everything upon it, a power compared to which we are infinitely small, but also one which, because we are conscious of it, makes us great among creatures. #RandolphHarris 6 of 18

Primitives were frank about power, and in a spiritual cosmology power is relatively undisguised: it comes from the pool of ancestors and spirits. In our society power resides in technology, and we live and use the artifacts of technology so effortlessly and thoughtlessly that it almost seems we are not beholden to power—until, as said earlier, something goes wrong with an airplane, a generator, a telephone line. Then you see our religious anxiety come out. Power is the life pulse that sustains beings in every epoch, and unless the student understands power figures and power sources one can understand nothing vital about social history. The history of man’s fall into stratified society can be traced around the figures of one’s heroes, to whom one is beholden for the power one wants most—to persevere as an organism, to continue experiencing. Again we pick up the thread from the very beginning of our argument and see how intricately it is interwoven in being’s career on this planet. If primitive being was not in bondage to the authority of living persons, one at least had some heroes somewhere, and these—as said—were the spirit powers, usually of the departed dead, the ancestors. The idea seems very strange to most of us today, but for the primitive it was often the dead who has the most power. In life the individual goes through ritualistic passages to states of higher power and greater importance as a helper of life. #RandolphHarris 7 of 18

For many primitives death is the final promotion to the highest power of all, the passage into the invisible World from their new abode. This, however, is not universal among primitives by any means. Some tribes fear the dead for only a little while immediately after death, and then they are thought to become weak. Some tribes fear especially those spirits who represent unfinished and unfulfilled life, spirits of persons who died prematurely and would be envious of the living, and so on. The dead are feared because they cannot be controlled as well as when they are alive. Many people have argued that primitives do not fear death as much as we do; but we know that this equanimity is due to the fact that the primitive was usually securely immersed in one’s particular cultural ideology, which was in essence an ideology of life, of how to continue on and to triumph over death. It is easy to see the significance of power for the human animal; it is really the basic category of one’s existence, as the organism’s whole World is structed in terms of power. No wonder that that Thomas Hobbes could say that man was characterized by “a general inclination, a perpetual and restless desire of power after power, that ceaseth only in death.” #RandolphHarris 8 of 18

One of the first things a child has to learn is how much power one has and how much exits in others and in the World. Only if one learns this can one be sure of surviving; one has to learn very minutely what powers one can count on to facilitate one’s life and what powers one has to fear and avoid in order to protect it. So power becomes the basic category of being for which one has, so to speak, a natural respect: if you are wrong about power, you do not get a chance to be right about anything else; and the things that happen when the organism loses its powers are a decrease of vitality and death. Little wonder, then, that primitive beings had a right away to conceptualize and live according to hierarchies of power and give them one’s most intense respect. Anthropology discovered that the basic categories of primitive thought are the ideas of mana and taboo, which we can translate simply as power and danger or watch out (because of power). The study of life, people, and the World, then, broke down into an alertness for distributions of power. The more mana you could find to tap, the more taboo you could avoid, the better. However, power is an invisible mystery. It erupts out of nature in storms, volcanoes, meteors, in springtime and newborn babies; and it returns into nature as ashes, winter, and death. #RandolphHarris 9 of 18

The only way we know is it there is to see it in action. And so the idea of mana, or special power erupting from the realm of the invisible and the supernatural, can only by spotted in the usual, the surpassing, the excellent, that which transcends what is necessary or expected. From the very beginning, the child experiences the awesomeness of life and one’s problems of survival and well-being in other people; and so persons comes to be the most intimate place where one looks to be delighted by the specialness of mysterious life, or where one fears to be overwhelmed by powers that one cannot understand or cope with. It is natural, then, that the most immediate place to look for the eruptions of special power is in the activities and qualities of persons; and so, as we saw, eminence in hunting, extra skill and strength, and special fearlessness in warfare right away marked those who were thought to have an extra charge of power or mana. They earned respect and special privileges and had to be handled gently because they were both an asset and a danger: in their very persons they were an open fount between two Worlds, the visible and invisible, and power passed through them as through an electric circuit. #RandolphHarris 10 of 18

Now, I do not hesitate frankly and sincerely to confess to you that this real and genuine discord seems to me to carry with it the inevitable bankruptcy of natural religion naively and simply taken. There were times when Leibnitzes with their heads buried in monstrous wig could compose Theodicies, and when stall-fed officials of an established church could prove by the valves in the heart and the round ligament of the hip-joint the existence of a “Moral and Intelligent Contriver of the World.” However, those times are past; and we of the twenty first century, with our evolutionary theories and our mechanical philosophies, already know nature too impartially and too well to worship unreservedly any God of whose character one can be an adequate expression. Truly, all we know of good and duty proceeds from nature; but none the less so all we know of evil. Visible nature is all plasticity and indifferences,–a moral multiverse, as one might call it, and not a moral Universe. To such a harlot we own no allegiance; with one as a whole we can establish no moral communion; and we are free in our dealing with one several parts to obey or destroy, and to follow no law but that of the prudence in coming to terms with such of one particular features as will help us to our private ends. #RandolphHarris 11 of 18

If there be a divine Spirit of the Universe, nature, such as we know her, cannot possibly be its ultimate word to beings. Either there is no Spirit revealed in nature, or else it is inadequately revealed there; and (as all the higher religions have assumed) what we call visible nature, or this World, must be but a veil and surface-show whose full meaning resides in a supplementary unseen or other World. I cannot help, therefore, accounting it on the whole a gain (though it may seem for certain poetic constitutions a very sad loss) that the naturalistic superstition, the worship of the God of nature, simply taken as such, should have begun to loosen its hold upon the educated mind. In fact, if I am to express my personal unreservedly, I should say (in spite of its sounding blasphemous at first to certain ears) that the initial step towards getting into healthy ultimate relations with the Universe is the act of rebellion against the idea that such a God exists. Such a rebellion essentially, like a coward, dost thou forever pip and whimper, and go cowering and trembling? Despicable biped! Hast thou not a heart; canst thou not suffer whatsoever it be; and, as a Child of Freedom, though outcast, trample Tophet itself under thy feet, while it consumes thee? Let it come, then; I will meet it and defy it! And as I so thought, there rushed like a stream of fire over my whole soul; and I shook base fear away from me forever. #RandolphHarris 12 of 18

Thus had the Everlasting No pealed authoritatively through all the recesses of my being, of my Me; and then was it that my whole Me stood up, in native God-created majesty, and recorded its Protest. Such a Protest, the most important transaction in life, may that same Indignation and Defiance, in a psychological point of view, be fitly called. The Everlasting No has said: “Behold, thou art fatherless, outcast, and the Universe is mine;” to which my whole Me now made answer: “I am not thine, but Free, and forever hate thee!” From that hour I began to be a man. Who is most wretched in this dolorous place? I think myself; yet I would rather be my miserable self than He, than He who formed such creatures to his own disgrace. The vilest thing must be less vile than Thou from whom it had its being, God and Lord! Creator of all woe and sin! Abhorred, malignant and implacable! I vow that not for all Thy power furled and unfurled, for all the temples to Thy glory built, would I assume the ignominious guilt of having made such beings in such a World. There is no democratic equality here. If such a being speaks, others are entitled only to whisper! There never yet has been a time, however thinned out their ranks may be, when those who know have faded out from this World—and there never will be such a time. #RandolphHarris 13 of 18

For it is an inexorable duty laid upon them to hand down to us from the light to posterity. And thus a chain of teacher and taught has been flung down to us from the dimmest epochs of antiquity right into this noisy, muddled twenty first century of ours. Through such illumined beings there has been constant expression of truth, and through this individual expression it has been able to survive socially. Those who are out of centre, eccentric and different from others because they are unbalanced mentally and uncontrolled emotionally, will not heed what conventional society demands from them. However, there exists a second group of persons who are likewise different and heedless of conventions, although often in other ways. This group is what it is by reason of its being a pioneer one which has advanced farther along the road of evolution than the herd behind. From it are drawn the great reformers and their followers, those who stand firmly by moral principle and factual truth. It is they who try to lift up society and put right its abuses and cruelties, its wrongs and superstitions. They are daring champions who do not stop to count the cost of their service but, enduring ridicule, persecution, or even crucifixion, go ahead unfalteringly where others draw back. #RandolphHarris 14 of 18

Whoever will take the trouble to search for them, as I once did, may find that several records have been left behind for posterity by beings who successfully penetrated to the inside of Truth and made themselves at home there. The lands in which they lived were wide apart and included continents all over the globe. For such beings Truth was not a theory but a living experience. There has not yet manifested itself one outstanding personality who merges the simple mystic in the wise sage, who speaks the mind of truth for our time, and who is willing to enlighten or lead us without reference to local or traditional beliefs. Such a being will certainly be heard; one may even be heeded. If the fullest degree of perfection seems so far off as to depress one, the first degree is often so near that it should cheer one. Few imagine their capacity extends to such a lofty attainment and so few seek it. Most of those who engage on this quest have a modest desire—to get somewhere along the way where they have more control over their mind and life than their unsatisfactory present condition affords. If one knew at the beginning that it was so far and so long, and so troubled a journey, would one have embarked on a quest at all? That depends on the nature of the being oneself, on the nature of one’s impelling motive, and on the strength behind it. #RandolphHarris 15 of 18

The attitude of greediness, with all its variations and subsequent inhibitions, is called an oral attitude and as such has been well described in analytical literature. While the theoretical preconceptions underlying this terminology have been valuable, in so far as they have permitted the integration of hitherto isolated trends into syndromes, the preconception that all these trends originate in oral sensations and wishes is dubitable. It is based on the valid observation that greediness frequently finds its expression in demands for food and in manners of eating, as well as in dreams, which may express the same tendencies in a more primitive way, as for example in cannibalistic dreams. These phenomena do not prove, however, that we have here to do with originally and essentially oral desires. It seems therefore a more tenable assumption that as a rule eating is merely the most accessible means of satisfying the feeling of greediness, whatever its source, just as in dreams eating is the most concrete and primitive symbol for expressing insatiable desires. The assumption that the oral desires or attitudes are libidinal in character also needs substantiation. There is no doubt that an attitude of greediness may appear in the sphere of pleasures of the flesh, in actual instability of pleasures of the flesh as well as in dreams that identify pleasures of the flesh with swallowing or biting. #RandolphHarris 16 of 18

However, it appears just as well in acquisitiveness concerning money or clothes, or in the pursuit of ambition and prestige. All that can be said in favor of the libidinal assumption is that the passionate intensity of greediness is similar to that of drives in the pleasures of the flesh. Unless one assumes, however, that every passionate drive is libidinal, it still remains necessary to prove that greediness as such is a pleasure of the flesh—pregenital—drive. The problem of greediness is complex and still unsolved. Like compulsiveness it is definitely promoted by anxiety. The fact that greediness is conditioned by anxiety may be fairly evident, as is frequently the case, for example, in excessive masturbation or excessive eating. The connection between the two may also be shown by the fact that greediness may diminish or vanish as soon as the person feels reassured in some way: feeling loved, having a success, doing constructive work. A feeling of being loved, for instance, may suddenly reduce the strength of a compulsive wish to buy. A girl who had been looking forward to each meal with undisguised greediness forgot hunger and mealtime altogether as soon as she started designing dresses, an occupation which she greatly enjoyed. #RandolphHarris 17 of 18

On the other hand, greediness may appear or become reinforced as soon as hostility or anxiety is heightened; a person may feel compelled to go shopping before a dreaded performance, or compelled to eat greedily after feeling rejected. There are many persons, however, who have anxiety and yet do not develop greediness, a fact which indicates that there are still some special factors involved. Of these factors all that can be said with a fair degree of certainty is that greedy persons distrust their capacity to create anything of their own, and thus have to rely on the outside World for the fulfillment of the needs; but they believe that no one is willing to grant them anything. Those neurotic persons who are insatiable in their need for affection usually show the same greediness in reference to material things, such as sacrifices of time or money, factual advice in concrete situations, factual help in difficulties, presents, information, and gratifications of pleasures of the flesh. In some cases these desires definitely reveal a wish for proofs of affection; in others, however, that explanation is not convincing. In the latter case one has the impression that the neurotic person merely wants to get something, affection or no affection, and that a craving for affection, if present at all, is only a camouflage for the extortion of certain tangible favors or profits. “Peace, peace by unto you, because of your faith in my Well Beloved, who was from the foundation of the World,” Helaman 5.47. #RandolphHarris 18 of 18

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An Ideal Helps to Hold a Being Back from One’s Weaknesses, a Standard Gives One Indirectly a Kind of Support, as Well as, Directly, Guidance!

September 21, 2019 1:57 am

No matter how long we exist, we have our memories—points in time which itself cannot erase. Suffering may distort my backward glances, but even to suffering, some memories will yield nothing of their beauty or their splendor. Rather they remain as hard as gems. Humans portray themselves and what a form is presented in the drama of the modern age! Barrenness here, license there; the two extremes of human decay, and both untied in a single period. It is a culture itself which inflicted this wound on modern humanity. And this wound was inflicted on beings by the division of labor: Gratification is separated from labor, means from ends, effort from reward. Eternally fettered only to a single little fragment of the whole, beings fashion themselves only as a fragment. This indictment of modern society reaches it climax in the characterization of love: So jealous is the state for the sole possession of its servants that it would sooner agree (and who could blame it?) to share them with a Venus Cythera than with a Venus Urania. Theses are the two forms of the goddess of love in Plato’s Symposium and thus it identifies Venus Cytherea with venal but Urania with genuine love. What I am describing so impressively is what Hegel and Marx characterized as alienation. #RandolphHarris 1 of 18

By contrasting the polypus nature of the Greek states, where each individual enjoyed an independent existence and, if necessary, could become whole, with modern society which is one of hierarchical division of labor, one can see how modern society produces a fragmentation not only of social functions but of the beings themselves who, as it were, keeps their different faculties in different pigeonholes—love, labor, leisure, culture—that are somehow held together by an externally operating mechanism that is neither comprehended nor comprehensible. Nonetheless, one may consider this analysis of the Greek state as strongly unrealistic and one may, perhaps, even see certain dangers in the glorification of Greece; nevertheless, this analysis of modern beings, points far beyond our age, remains valid and it is perhaps only today that we have become fully conscious of how true this analysis is. If someone tells you that the path is a mere figment of the imagination, they are welcome to their belief. I, who have seen many beings enter it and a few finish it, declare that the difference between the beginning and the end of the path is the difference between a slave and a master. If the quest is presented as too difficult for everyone but the superhuman, an inferiority complex is created and those who could get some help from some of its practices are frightened away. #RandolphHarris 2 of 18

Love is defined as the whole, as a feeling, but not a single feeling. In it, life finds itself as a duplication of its self and as its unity. However, this love is frequently shattered by the resistance of the outside World, the social World of property, a World indeed which beings have created through their own labor and knowledge but which has become an alien, a dead World through property. Beings are alienated from themselves. Since we are here not Hegelian concept of alienation, which recognizes that the experience of alienation may be an undesirable aspect of consciousness’s existence, we may pass over the development of his concept. It is equally unnecessary for us here to develop fully Marx’s concept of alienation. For Marx it is the commodity that determines human activity, that is, the objects which are supposed to serve beings become the tyrant of the being. For according to Marx, humans are a universal being. If they recognize themselves in a World one has themselves made, then they are free. However, that does not happen. Since alienating labor alienates beings from nature, alienates one from themselves, one’s own active function, one’s life’s activity, it alienated one from one’s own species. The separation or labor from the object is thus for one a threefold one: beings are alienated from external nature, from one’s self, and from one’s fellow beings. #RandolphHarris 3 of 18

The relationships of beings to one another are reified: personal relations appear as objective relations between things (commodities). Jesus said that the way to eternal life is straight and narrow. He could have added that it is also long and difficult. Yet the beginner should not let these things discourage one. There is help within and without. If the standards are set too high, love for it may not be strong enough to assist this attainment. If the ideal is too rigorous, its would-be followers will be too few. The achievement may seem too hard but it is not impossible. The best guarantee of that is the ever-presence within one of the divine soul itself. We must take care not to fall into the depressing belief that this is too be attained by masters only and that we cannot attain it. Beings, (not only the workers, since the process of alienation affects society as a whole) is thus a mutilated being. However, these theories of alienation are not adequate. While the principles developed by Hegel and Marx must be given up, these theories need supplementation and deepening. Their inadequacy consists in this, that they oppose universal or nearly universal beings to the mutilated beings of the modern World. However, there is no historical form of society in which beings have ever existed as universal beings; for slavery is not compatible with universality. If I distinguish three strata of alienation, my meaning may become clearer. #RandolphHarris 4 of 18

In alienation, the stratum of psychology; that of society; and that of politics are the three strata. Only if we start with a clean separation of the three strata and concepts, in order to bring them together again, we can get at the problem of alienation, and this of anxiety in politics. Neither alienation nor anxiety is to be found only in modern society and only in modern beings, although the different structures of society and the state modify the forms of expression which alienation and anxiety take. The modifications are hard to determine, and I shall not attempt here to undertake a systematic analysis. However, I shall try to point up the problem and to make the theory somewhat more concrete by means of (more or less arbitrary) examples. Dr. Freud’s thesis in his Civilization and its Discontents is this: “The foal toward which the pleasure-principle impels us—of becoming happy—is not attainable”; because for Dr. Freud suffering springs from three sources: external nature, which we can never dominate completely, the susceptibility to illness and the mortality of the body, and social institutions. However, the statement that society prevents happiness, and consequently that every sociopolitical institution is repressive, does not lead to hostility toward civilization. #RandolphHarris 5 of 18

For the limitation, which is imposed upon the libidinal as well as the destructive instincts, creates conflicts, inescapable conflicts, which are the very motors of progress in history. However, conflicts deepen with the progress of civilization, for Dr. Freud states that increasing technical progress, which in itself ought to make possible a greater measure of instinct gratification fails to do so. There arises here a psychological lag that grows ever wider—a formulation that I should like to borrow from the cultural lag of American sociology. Thus, every society is built upon the renunciation of instinctual gratifications. Dr. Freud fins that it is “not easy to understand how it can become possible to withhold satisfaction from an instinct. Nor is it by any means without risk to do so; if the deprivation is not made good economically.” To be sure, according to Dr. Freud it is conceivable “that a civilized community could consist of pairs of individuals (who love each other) libidinally satisfied in each other, and linked to all the others by work and common interests. If this were so, culture would not need to levy energy from sexuality.” However, the opposite is true and always has been true. For at bottom Dr. Freud does not believe in this conceivable ideal.” The differences between the different forms of society—which are decisive for us—do not play a decisive role for one. #RandolphHarris 6 of 18

The renunciation of instinctual gratification and the cultural tendency toward the limitation of love operate at all levels of society. It is these renunciation and limitations which we characterize as psychological alienation of beings, or perhaps even better as alienation of the ego from the dynamics of instinct. It is unhelpful to put this goal on some Everest-like peak far beyond human climbing. If many are called but few are chosen, it is their own weakness which defers the time of being chosen. In the end, and with much patience, they too will find the way beyond the struggle into peace. It is not enough to find an ideal to help one’s course in life: it should also be based on truth, not fancy. The aspiration must not only be a desirable one, it must also be attainable. There is always a valid reason for disparity between the sought-for objective and the actual performance. Those who begin hopefully and enthusiastically but find themselves disappointed and without results, ought to look first to their understanding of the Quest and correct it, to their picture of the Goal and redraw it. If you want to find out why so many fail to reach the Quest’s objective and so few succeed in doing so, first find out what the Quest really is. Then you will understand that the failures are not failures at all; that so large a project to change human nature and human consciousness cannot be finished in a little time. #RandolphHarris 7 of 18

It is only of limited help to the modern being, living under very different conditions as one is, to offer one the saint as a type of imitate or to quote the pastor as an example to follow. One will not waste time in seeking the unattainable or striving for the impossible. For truth, not self-deception, is one’s goal; humility, not arrogance, is one’s guide. That the Overself not only is, but is attainable, is the premise and promise of true philosophy. If the goal is really unattainable, then the Quest is futile. If it is no more than approachable then surely the Quest is well worthwhile. However, in fact the foal is both attainable and approachable. Every being may awaken to the presence of Christ-consciousness within one’s self and thus step out of the merely animal and nominally human existence. It will then be a divinely human one. Immediately after the hanging of Billy Budd, in the cinema version of Melville’s novella, the sailors on this British man-of-war suddenly see a French warship coming around the promontory several miles to port. They all cheer. Why the cheer? These men know that they are going into battle, into the grime and cruelty and death that war represents, yet they cheer. True, a minor part of the cause can be seen as an outlet for the pent-up emotions that have been engendered silently and oppressively as the sailors experienced the hanging of their favorite comrade. However, there is more basic a reason. #RandolphHarris 8 of 18

We turn, then, to another area, the most difficult of all with which to come to terms, that of the violence in war. On the rational level practically everyone rejects and abhors war. When I was in college before World War II, I recall how take aback I was when a professor of English literature remarked that he was fairly sure there would be more wars. If ever such existed, this professor was a soften-spoken, sensitive, unwarlike type; but I silently looked at him as though he were a pariah. How could a man entertain such a thought? Was not it clear that we must refrain from thinking of or believing in war—and certainly from predicting it—if we were to ever attain peace? Several other hundred thousand fellow collegians and I, who were pacifists, were under the illusion that if we only believed in peace strongly enough, we could that much more insure international peace. We have no idea of how close our attitude came to superstition—do not think of the devil or her will already be in your midst. We are so engrossed in blotting war out of everybody’s mind that we completely ignored the points in William James’s provocative essay “The Moral Equivalent of War.” Written because of his detestation of our “squalid war with Spain,” William James delivered this as a lecture in 1907. It still presents the central problem penetratingly, even if its answers are no longer cogent. #RandolphHarris 9 of 18

“In my remarks, pacifist though I am,” says James, “I will refuse to speak of the bestial side of the war-regime (already done justice by many writers).” He cautions then against the belief that describing the horrors of war will act as a deterrent: “Showing war’s irrationality and horror is of no effect. The horrors make the fascination. When [it is a] question of getting the extremest and supremist out of human nature, talk of expense sounds ignominious. Pacifists ought to enter more deeply into the aesthetical and ethical point of view of their opponents.” Now for all our opposition to war, we cannot escape the obvious fact that we have been notoriously unsuccessful in our efforts to curtail it. I believe our lack of success is due, at least in part, to our having ignored the central phenomenon: “the horrors make the fascination.” In this century—which began arrogantly as a “century of peace”—we have seen the steady change from a state of relative tranquility to that of revolutions and violence. At this moment we find half a dozen wars going on around the globe, including that war in Afghanistan. Nonetheless, the American army has changed from a draft to a volunteer army. Why have we, who are opposed to war, been so ineffectual? It is not time to inquire whether there is something wrong in our approach to this ultimate form of aggression and violence? I propose that we ask directly: What is the allure, the fascination, the attraction of war? #RandolphHarris 10 of 18

Many veterans who are honest with themselves will admit, I believe, that the experience of communal effort in battle even under the altered conditions of modern war, has been a high point in their lives which they would not want to have missed. For anyone who has not experienced it one’s self, the feeling is hard to comprehend, and for the participant, hard to explain to anyone else. Millions of men and some times children (who change their age to participate) in or day—like millions before us—have learned to live in war’s strange element and have discovered in it a powerful fascination. The Emotional environment of war has always been compelling; it has drawn most beings under its spell. Reflection and calm reasoning are alien to it. When the signs of peace were visible, the purgative force of danger which makes beings coarser but perhaps more human will soon be lost and the first months of peace will make some of us yearn for the old days of conflict. What are the sources of war’s allure? One is the attraction of the extreme situation—that is, the risking all in battle. This is the same element that catches people beyond desires. A second is the strengthening effect of being part of a tremendous organization, which relieves a person of individual responsibility and guilt. #RandolphHarris 11 of 18

The declaration of war is thus important as a moral statement, as a moral justification, and enables the soldier to give over one’s moral responsibility to one’s outfit. This point is generally cited in criticism of the war machine; and no one can have the slightest doubt that war does erode individua responsibility and the autonomy of conscience. The My Lai massacre and the Lt. William Calley case prove this in a horrible way. However, what is generally overlooked is that a being has a desire to avoid freedom as well as to seek it; that freedom and choice are also a burden—as Dostoevsky and countless others have known throughout history; and that to give one’s conscious over to the group, as one does in war time, is also a source of great comfort. This is why the great determinism of history—such as Calvinism and Marxism—have also demonstrated great power not only to form people into ranks but to inspire in the degree of active devotion that other movements may not find available. Closely related to this is the feeling of comradeship in the feeling of comradeship in the ranks—that I am accepted not because of any individual merit on my part, but because I am a fellow in the ranks. I can trust my fellow soldier to cover my retreat or my attack because of the role given to me. My merit is the role, and the limits the role places on me give me a species of freedom. #RandolphHarris 12 of 18

The breaking down of this capacity to feel as if one were part of the larger whole is the explanation of how soldiers overcome fear. Indeed, physical courage in whatever scene—judging from my experience in psychotherapy–seems to hinge on whether the individual can feel one is fighting for others as well as one’s self, assuming a bond with one’s fellow, which means one will come to their assistance as they will to one’s. The source of this physical courage appears to be possessed originally in the relationship between the infant and its mother, specifically one’s trust in one’s solidarity with her and, consequently, with the World. Physical cowardice, on the other hand, even in avoiding physical fights as a child, seems to come from an early rejection, and early feeling that the mother will not support her child and may even turn against one in one’s fights; so that henceforth every effort the youngest makes, one makes on one’s own. Such a person finds it inconceivable that others would support one and that one is also fighting for them, and it takes a conscious decision for one to take up their part. This latter type of person may have great moral courage, which one has developed as a loner; but what one lacks is physical courage or courage in the group. There is in ecstasy of violence, furthermore, the lust for destruction. #RandolphHarris 13 of 18

Remember there was a man named Mark, recall his comment: “All my life I’ve wanted to smash a BMW.” There seems to be a delight in destruction in beings, the atavistic urge to break things and to kill. This is increased in neurotics and others in despair; but it is an increase of a trait that is there anyway, and centuries of the veneer of civilization cannot hide it. It could also be that soldiers know that in their death, they could be saving the lives of others. Anyone who has watched people on the battlefield at work with artillery, or looked into the eyes of the veteran killers fresh from slaughter, or studied the descriptions of bombardiers’ feelings while smashing their targets, find it hard to escape the conclusion that there is a delight in destruction. This evil appears to surpass mere human evil, and to demand explanation in cosmological and religions terms. In this sense, human beings can be devilish in a way animals can never be. In this lust for destruction, the soldier’s ego temporarily deserts one, and one is absurd in what one experiences. It is a deprivation of self for a union with objects that were hitherto foreign. This is technical language for what is referred to in the mystic experience of ecstasy: the ego is dissolved, and the mystic experiences a union with the “Whole,” be it called light or truth or God. Through violence we overcome self-centeredness. #RandolphHarris 14 of 18

All of these are elements in the ecstasy of violence. There is a joy in violence that takes the individual out of one’s self and pushes one toward something deeper and more powerful than one has previously experiences. The individual “I” passes insensibly into a “we”; “my” becomes “our.” I give myself to it, let myself go; as I feel my old self slipping away, lo and behold, a new consciousness, a higher degree of awareness, becomes present, a new self, more extensive than the first. Now when we consider contemporary beings—insignificant, lonely, more isolated as mass communication becomes vaster, one’s ears and sensitivities dulled by ever-present transistor radios and by thousands of word hurled at one by TV and newspapers, aware of one’s identity only to the extent that one has lot it, yearning for community but feeling awkward and helpless as one finds it—when we consider this modern being, who will be surprised that one yearns for ecstasy even of the kind that violence and war may bring? We must also face the fact that, to most people, violence is fun. We watch it on television and in the movies regularly. The barroom fight in a western movie is almost always a matter of comedy or semicomedy. Football players are armored and padded like medieval knights so that they can provide violence with the least damage to themselves. Wrestling, the acting out of violence, commands a wide audience. #RandolphHarris 15 of 18

The rollerderbies attract fanatic follwers who look on, not to watch expert rollerskating, but to exult in the fights and near-fights, the elbowing and the falls. Ice hockey is a game in which we simply conceded that fights are a part of the sport. Conflict is a problem that faces not only psychologist, but ever human being everywhere. It is one thing to proclaim, as some psychologist do, that violence is not instinctive in human nature. It is another to demonstrate ways in which aggression can be controlled and eliminated and replaced by cooperation. Consider this being in society—living year after year in the anonymous anxiety that something might happen; aware of enemy countries that one can destroy in one’s imagination, a fantasy to which one resorts when one is fed up with one’s day-to-day life; existing with a dread that one feels somehow ought to be translated into action but hanging in abeyance, lured on by secret promises of ecstasy and violence, feeling that continuing the vague dread is worse than giving in to the allure, fascination, and attraction of action—is it any wonder that this being goes along with a declaration of war in apparent sheeplike fashion? For the first time in my life I can now, for example, understand the American Legon. That organization has always been, for me, a negative conscience—whatever it was for, I was against, and whatever I was for, it was against. #RandolphHarris 16 of 18

When I did not have time to figure out on which side justice was, this worked quite well as a pro tempore device. However, I never could understand the motives of the legionnaries or other veterans’ organizations in their saberrattling and their stretching the hunting-under-every-bed-for-Communists to absurd lengths. Now, however, I see that these groups had originally been, by large, young men and women who had held insignificant jobs pouring gasoline into Buicks, Fords, and Chevrolets when they were called to war. In France they became heroes, the pride of the women; flowers were strewn in their paths, every honor thrust upon them. They were significant, possibly for the first time in their lives. Returning to this country, some could find only the same jobs pouring gasoline into Buicks, Chevrolets, and Fords, and those who found better jobs may have experienced a similar despair in the empty life of peacetime. No wonder they hand together, out of their ennui, to recreate the closest experience to that of the war, such as the “search and destroy” anti-communist mission. They hark back in their yearning to find something that will give their lives a significance it intrinsically lacks. That wonderful time when one can look straight into one’s self, through ego to Overself, awaits one’s endeavours. The goal is far-off, it is true; but nevertheless it is reachable by those who will make the requisite effort to overcome self. #RandolphHarris 17 of 18

Despite all setbacks, the outcome of this endeavour can be only the fulfilment of hope. For that is God’s will. Even if the goal seems too far off, the attainment too high up for their limited capacities, even if it seems that one would have to be far better than ordinary to have any chance at all, that does not mean they should not embark on this quest. For even if they are able to travel only a modest part of the way the efforts involved are still well worthwhile. “And may the Lord bless your soul, and receive you at the last day into his kingdom, to sit down in peace,” reports Alma 38.15. The history of the Universe is a history of cycles: of birth, development, disintegration, death, and rest endlessly repeated on higher and higher levels. The energy impulses which rise from the Void and accumulate as electrons, only to disperse later, reproduce the same cycles through which the entire Universe itself passes. Do as or as little as you can to advance. If you lack the strength to go all the way then go some of the way. Your spiritual longings and labors will influence your afterlife. Nothing will be lost. If you deserve them, higher capacities and more favorable circumstances will then be yours. Every virtue deliberately cultivated leads to a pleasanter rebirth. Every weakness remedied leads to the cancellation of an unpleasant one. #RandolphHarris 18 of 18

Only a Being Who Has Overcome the Lower Nature Oneself May Help Others to Overcome it in their Turn!

September 20, 2019 12:49 am

Ah, but you have worked it all so well. It was easier for you in old Rome, was it not? However, what a palace you have here. There are kings who would envy you. Master, long years ago, or so they seem to me, in some far-away place, where I lived before I came to you, I was what they called a Fool for God. I do not remember it clearly and never will as both of us well know. But a Fool for God was a man who gave himself over to God completely and did not care what happened, whether it was mockery, or starvation, or endless laughter, or dreadful cold. That much I remember, that I was a Fool for God in those times. Whatever I did I was a Fool for God. A Fool for God in some miserable monastery painting the sacred pictures, convinced my life would mean nothing unless it was a life of sacrifice and pain. And now, in your magic I see some similar burning purity. And I turned away from all the riches of life in Venice for that burning purity; I turned away from all that a human may have. “When I look at thy Heavens, the work of thy fingers, the Moon and the Stars which thou hast dost care for him? Yet thou hast made him little less than God, and dost crown him with glory and honor. Thou hast given him dominion over the works of thy hands; thou hast put all things under his feet,” Psalms 8.3-6. Sometime ago representative of the World of science demanded a new line of research. They called it a “science of survival.” #RandolphHarris 1 of 17

The science of survival did not mean the survival of individuals or social groups, of nations or of races—that would not be new—but the survival of civilized humankind, or of humankind as a whole, or even life altogether on the surface of this planet. Such a proposition is a sign that we have reached a stage of human history that has only one analogy in the past, the story of the “Great Flood,” found in the Old Testament and also among the myths and legends of many nations. The only difference between our situation and that of the Flood is that in these stories the gods or God brings about the destruction of life on Earth because beings have aroused divine anger. As the book of Genesis describes it: “The Lord was sorry that he had made humans on Earth and it grieved him to his heart. So the Lord said, I will blot out man, whom I have created, from the face of the ground, man and beast and creeping things and birds of the air, for I am sorry that I have made them.” In the next verse, the story answers the questions of possible survival—“But Noah found favor in the eyes of the Lord.” Through him, we read, not only man but also a pair of each species of animal was to make possible the survival of life upon Earth. #RandolphHarris 2 of 17

Today, the destruction and survival of life have been given into the hands of beings—men and women and children. Beings who have dominion over all things, according to the psalm, has the power to save or destroy them, for they are little less than God. How do beings react to this new situation? How do we react? How should we react? “The Earth and we” has ceased to be merely a subject for human curiosity, artistic imagination, scientific study, or technical conquest. It has become a question of profound human concern and tormenting anxiety. We make desperate attempts to escape its seriousness. However, when we look deep into the minds of our contemporaries, especially those of the younger generation, we discover a dread that permeates their whole being. This dread was absent a few decades ago and is hard to describe. It is the sense of living under a continuous threat; and although it may have many causes, the greatest of these is the imminent danger of a universal and total catastrophe. Their reaction to this feeling is marked either by a passionate longing for security in daily life, or an exaggerated show of boldness and confidence in being, based on one’s conquest of Earthly and trans-Earthly space. Most of us experience some of these contradictory reactions in ourselves. #RandolphHarris 3 of 17

Our former naïve trust in the “motherly” Earth and her protective and preserving power has disappeared. It is possible that the Earth may bear us no longer. We ourselves may prevent her from doing so. No Heavenly sign, like rainbow given to Noah as a promise that there would not be a second flood, has been given to us. We have no guarantee against human-made floods, that destroy not by water but by fire and air. Such thoughts give rise to the question—what has it to say about the significance of the Earth, the scene of human history, in view of the vastness of the Universe? What about the short span of time allotted to this planet and the life upon it, as compared to the unimaginable length of rhythms of the Universe? Such questions have been rarely asked in Christian teaching and preaching. For the central themes of Christianity have been the drama of the creation and fall, of salvation and fulfillment. However, sometimes peripheral questions move suddenly into the center of a system of thought, not for any theoretical reason, but because such questions have become, for many, matters of life and death. This is the kind of movement has very often occurred in human history as well as in Christian history. And whenever it has occurred, it has changed being’s view of oneself in all respects, as it has changed the understanding of the Christian tradition on all levels. #RandolphHarris 4 of 17

It may well be that we are living in such a moment, and that being’s relation to the Earth and the Universe will, for a long time, become the point of primary concern for sensitive and thoughtful people. Should this be the case, Christianity certainly cannot withdraw into the deceptive security of its earlier questions and answers. It will be compelled forward into the more daring inroads of the human spirit, risking new unanswered questions, like those we have just asked, but at the same time pointing in the direction of the eternal, the source and goal of beings and this World. For a moment, let us imagine what thinking must have been like for the first people who were aware that they were aware. Science cannot explain why the World makes scientific sense. It cannot explain why we are here, or, now that we are here, what we should do about it. The first people had no words to describe the World they were experiencing. Because we think in symbols, it is difficult for us to imagine what those early people, who had no symbols, thought, but we can try. The first aware people began to collect information about the World. They saw a large, bright object move across the Sky. It has a profound effect upon their bodies. While it was there, they felt warm, and they could see. In its absence, the World became dark and cold. #RandolphHarris 5 of 17

As it passed, those first human beings saw the trees drop their leaves and die. Then, magically, the trees came back to life in brilliant colors and alluring smells. Finally, those trees produced an object that was good to eat. Then the trees appeared to die, only to return to give birth again and again. Try to imagine how awed early people must have been by these simple events. The first humans were becoming aware. However, they had no word-symbols to express that awareness in thought or speech. Then perhaps one day two human beings both made a similar sound while grabbing for the same apple. They walked on apart, but perhaps one of these people heard yet another person make the same sound, and, magically, the picture of the apple appeared in the mind of this early human being. It was probably through random events such as this that people began the process of naming object and understanding their World. Many primitive people probably believed that everything was controlled by some sort of spirit. If there was a storm, the reason must be that the gods were angry. People also assumed that forces or spirits controlled all their behavior. Our predicament has been brought about chiefly by the scientific and technical development of our century. It is as foolish as it is futile to complain of this development. #RandolphHarris 6 of 17

There it is possessed before us—a realm created by humans quite beyond the realm that was given one by nature when one first emerged from earlier forms of life. There it is, changing our lives and thoughts and feelings in all dimensions, consciously, and even more, unconsciously. Today’s students are not what students of the preceding generations were. Today’s hopes and anxieties are strange and often unintelligible to the older among us. And if we compare our two generations with any in earlier centuries, the distance separating us from them becomes really immense. Since this sudden thrust forward has been brought about by science and its application, must not science itself have the last word about beings, their Earth and the Universe? What can religion add? Indeed, has not religion, whenever it did try to explore these subjects, interfered with scientific development, and therefore been pushed aside? This certainly happened in the past, and is happening again today. However, it is not religion in itself that interferes; it is the anxiety and fanaticism of religious people—laymen as well as theologians—marked by a flight from serious thought and an unwillingness to distinguish the figurative language of religion from the abstract concepts of scholarly research. #RandolphHarris 7 of 17

In many sections of the Christian World, however, such distortions and misuse of religion have been overcome. Here one can speak freely of a being and their Earth in the name of religion, with no intention of adding anything to scientific and historical knowledge, or of prohibiting any scientific hypothesis, however bold. We imagine that the thought of the Sage is too far behind us; we left all that when we left the primitive and medieval ages. The philosophic quest is apparently something quite obnoxious to the modern matter-of-fact spirit. The reality is that thought of the Sage is too far ahead of us, and leaves the plain being panting. The Masters exist, not as a special community in far-off Rocklin Trails, but as scattered individuals in different parts of the World. They have their strange powers and enigmatic secrets, but these are not the theatrical and sensational things that imaginative occultists would have us believe. The spiritually stronger a being becomes, the less one needs to lean on other beings. Consequently advanced mystics have little or no need of joining any society, fraternity, or community. All talk of the adepts and masters themselves being members of such associations, living together in a Cresleigh Home in Rocklin Trails or elsewhere, is possible, but no one really knows. #RandolphHarris 8 of 17

It is an invisible spiritual order to which they belong, one which needs no visible organization because that could never express it but only limit its universality and falsify its insights. There is an aristocracy of time in a truer sense than that which we in the West usually give the word. It is formed from the aristocrats of the mind; a superior caste of men and women which was founded hundreds of thousands of years before our first European noble was given his accolade. Their breeding is not based on fleeting codes, but on the eternal laws of life. What is ethical to meaner mortals is aesthetical to them. I sought to tack down the truth about the Taltos, to determine whether they were pure myth or whether they were human beings. Here was a subject engulfed in superstition, misinformation, and wishful thinking—not only in the distant West but also in it own Old World homelands. After I discovered it, I then discovered that people did not know the most elementary facts about Taltos but preferred, in their mental picture, either to deprive them of all humanity or to turn them into overly sentimental all-too-human creatures. Some successful breeding occurred and the offspring gave rise both to ‘little people’ and Taltos with human genes of the Taltos. And centuries passed, all this became a matter of superstition and legend. #RandolphHarris 9 of 17

There were terrible wars and massacres and unspeakable bloodshed. The Taltos, being far less aggressive than human, lost out to the new species. The Taltos tend in their natural state to be extremely naïve and childlike. They are telepathic, curious by nature and hardwired with a tremendous amount of basic historical and intellectual knowledge. It is born knowing, as the say, all about the species itself, the island continent from which they came, and the place in the British Isles to which they migrated after the island was destroyed by the same volcano that created it. The rarity of such beings among us shows what anyone can quickly see—that their attainment is hard to realize. However, it also shows that most of them do not return to this Earth again. They pass on. However, the tradition is that they do not pass without initiating one other person at least. Such men and women are indeed the spiritual vanguard of the human race. In one sense, one is the loneliest of beings, for one rarely meets with others of one’s kind inhabiting the plant. However, in another sense one is not, for the extent and depth of the affection which one receives are out of the ordinary. Such beings are so few, their worth to society so great, the darkness around us gathering so thickly, that their presence among us is the greatest blessing. #RandolphHarris 10 of 17

According to our traditions the history of the World does not contain any period where there were not beings who had realized their higher nature. However, they were very very few. Is there anyone among those you know today, as well as all those you have known in the past, to whom you can point as a fully enlightened beings, as one conscious of one’s Overself? Your answer will reveal how rare this attainment is. The succession of saviours has existed as long as the human race itself as existed. The infinite power which shepherds its evolution can always be trusted to send these illumined beings as and when its own laws and human needs call for them. Beings who have entered into the fill glory of spiritual illumination, who have realized to the utmost their diviner possibilities, are rare in any age, rarer still in our own materialistic one. This deep union with the Overself occurs in the greatest secrecy. Nobody else knows what has happened to the being, much less understands. Nor will one let anyone know. Except in the case of a prophet sent on a public mission to humankind, people will have to discover it for themselves. The greater the being, the more one shriks from being made a show. The race of sages is nearly dead. There may be some hiding in the monasteries of Cresleigh Homes in Rocklin Trails or in the penthouses of New York City. #RandolphHarris 11 of 17

It remains what it always was—a very small inconspicuous minority although some individuals among it, gifted with talent or singled out by destiny, have become personally conspicuous at times. Where are they do few, these sages, these serene and urbane self-realized ones? Nature works very hard and only attains her aim once in a multitude of throws. In humankind is she created one sage in a human million people, she may well be contended. It is indeed difficult to find beings whose lives are thus touched with Truth. They stand supreme but solitary in the mystic battlefield of life, but when they enter the public arena the World becomes aware that a star of unwonted brilliance is blazing it its firmament. There was either a longer past or a loftier planet than our own behind these great masters. It is true that most people believe that they cannot like the sages or live like the saints and that it is useless to entertain any further thought about them. They look at the World around them and see the events which are taking place or read about them and they believe that this is not the kind of World with which sages and saints could cope and that therefore they have little value to us today. However, here they are not altogether right. A study of history from the earliest times will show that whenever sages and saints have appeared there were great evils in the World of their time and they were always exception figures among their peoples. #RandolphHarris 12 of 17

The memories of them have remained carefully kept and guarded by those who know the importance of right values. That importance reminds today and what these figures of eminent wisdom and holiness have to tell us about the higher laws of life and the higher nature of beings is still as true as ever it was. Creativity occurs in an act of encounter and is to be understood with this encounter as its center. I see a tree. I see it in a way no one else has ever seen it. I experience it, and no doubt have been grasped by that tree. The arching grandeur of the tree, the mothering spread, the delicate balance as the tree grips the Earth—all these and many more characteristics of the tree are absorbed into my perception and are felt throughout my nervous structure. These are part of the vision I experience. This vision involved an omission of some aspects of the scene and a greater emphasis on other aspects and the ensuing rearrangement of the whole’ but it is more than the sum of all these. Primarily it is vision that is now not tree, but Tree; the concrete tree I looked at is formed into the essence of tree. However, original and unrepeatable my vision is, it is still a vision of all trees triggered by my encounter with the particular one. The painting that issues out of this encounter between a human being, I, and an object of reality, the tree, are literally new, unique and original. #RandolphHarris 13 of 17

Something is born, comes into being, something that did not exist before—which is as good as a definition of creativity as we can get. Thereafter everyone who looks at the painting with intensity of awareness and lets it speak to one will see the tree with the unique powerful movement, the intimacy between the tree and the landscape, and the architectural beauty which literally did not exist in our relation with trees until I experienced and painted them. I can say without exaggeration that many have never really seen a tree until they have seen and absorbed beautiful paintings of them. Think about it, trees are alive, they have souls, they give birth, grow and die. And to deprive a tree of water and making it endure the hot Summer days is probably about as painful as branding a human with a hot comb. “And there was no inequality among them; the Lord did pour out his Spirit on all the face of the land to prepare the minds of the children of beings, or to prepare their hearts to receive the word which should be taught among them at the time of his coming—that they might night be hardened against the word, that they might not be unbelieving, and go on to destruction, but that they might receive the word with joy, and as a branch be grafted into the true vine, that they might enter into the rest of the Lord their God,” reports Alma 16.16-17. #RandolphHarris 14 of 17

We must take care not to fall into the depressing belief that this is to be attained by masters only and that we cannot attain it. It is unhelpful to put this goal on some Everest-like peak far beyond the human climbing. If many are called but few are chosen, it is their own weakness which defers the time of being chosen. In the end, and with much patience, they too will find the way beyond the struggle into peace. It is not enough to find an ideal to help one’s course in life: it should also be based on truth, not fancy of falsity. The aspiration must not only be a desirable one, it must also be attainable. There is always a valid reason for disparity between the sought-for objective and the actual performance. Those who begin hopefully and enthusiastically but find themselves disappointed and without result, ought to look first to their understanding of the Quest and correct it, to their picture of the Goal and redraw it. The existentialists teach that both [creatureliness and godlikeness] are defining characteristics of human nature…And any philosophy which leaves out either cannot be considered to be comprehensive. If you want to find out why so many fail to reach the Quest’s objective and so few succeed in doing so, first find out what the Quest really is. Then you will understand that the failures are no failures at all; that so large a project to change human nature and human consciousness cannot be finished in a little time. #RandolphHarris 15 of 17

B.F. Skinner’s experiments are not concerned with the goals of the conditioning. The animal or the human subject is conditioned to behave in a certain way. What one is conditioned to is determined by the decision of the experimenter who sets the foals for the conditioning. Usually the experimenter in these laboratory situations is not interested in what he or she is condition an animal or human subject for, but rather in the fact that one can condition them to the goal of one’s choice, and in how one can do it best. However, serious problems arise when we turn from the laboratory to realistic living, to individual or social life. In this case the paramount questions are: to what are people being conditioned, and who determines these goals? In seems that when Skinner speaks of culture, he still has his laboratory in mind, where the psychologist who proceeds without value judgments can easily do so because the goal of the conditioning hardly matters. At least, that is perhaps one explanation why Skinner does not come to grips with the issue of goals and values. For example, he writes, “We admire people who behave in original or exceptional ways, not because such behavior is itself admirable, but because we do not know how to encourage original or exceptional behavior in any other way.” #RandolphHarris 16 of 17

This is nothing but circuitous reasoning: we admire originality because we can condition it only by admiring it. But why we do we want to condition it if it is not a desirable goal in itself? The degree of originality and creativity that is desirable in various classes and occupational groups in a given society varies. Scientists and top managers, for instance, need to have a great deal of these qualities in a technological-bureaucratic society like ours. For blue-collar workers to have the same degree of creativity would be a luxury—or a threat to the smooth functioning of the whole system. I do not believe that this analysis is a sufficient answer to the problem of the value of originality and creativity. There is a great deal of psychological evidence that striving for creativeness and originality are deeply rooted impulses in beings, and there are some neurophysiological evidence for the assumption that the striving for creativity and originality is built in the system of the brain. It may be that such beings are vanishing from the World scene, that their successors today are second and third rate, possessors of a shallower enlightenment and a narrow perception. These beings are not just abnormal variations of the human species but glorious harbingers of its future development when its own times arrives. #RandolphHarris 17 of 17

FIND YOUR NEW CRESLEIGH HOME

The Great Mystery Remains Where it Always Has Been—Untouched by Being’s Feelings and Undefined by One’s Thoughts!

September 19, 2019 2:12 am

And once again, I saw a clear image of the boy lying on a stone floor. And I heard the boy’s prayers: “Deliver me.” And I saw the Face of Christ in gleaming egg tempera. I saw the jewels set into the halo. I saw the egg and pigment mixing. “Deliver me.” “Can’t you understand me?” I asked. “I told you what I wanted. I want that boy, the one who won’t do wat you try to force him to do.” Heaven had cast down upon this stone floor an abandoned angel, of auburn curls and perfectly formed limbs, of fair and mysterious face. I reached down to take him by the arms and I lifted him, and I looked into his half-opened eyes. His soft reddish hair was loose and tangled. His flesh was pale and the bones of his face only faintly sharpened by his Slavic blood. “Amadeo,” I said, the name springing to my lips as though the angels willed it, the very angels whom he resembled in his purity and in his seeming innocence, starved as he was. It is perhaps an irony of history that one of the very first and most influential tracts of modern revolutionaries, a tract that gave the antistatists their clarion call to end the abuses of expropriation and inequality, itself rests on the personal, psychological reasons for the very first step in the origin of inequality. Social imbalances occur because of differences in personal merit and the recognition of that merit by others. #RandolphHarris 1 of 16

Social inequality was relatively absent on primitive levels because property was comparatively absent. In the most egalitarian primitive societies, those whose economy is based on hunting and gathering, there is no distinction of rank, little or no authority of one individual over another. Possessions are simple and there is no real difference in wealth; property is distributed equally. Yet even on this level individual differences are recognized and already make for real social differentiation. If there is little or no authority to coerce others, there is much room for influence, and influence always stems from personal qualities: extra skill in hunting and warfare, in dealing with spirits in the invisible World, or simply physical strength and endurance. Being a senior citizen can often have an influence. If a person has outlived others, especially when so many die prematurely, one is often thought to have special powers. Skilled hunters and warriors could actually display these special powers in the form of trophies and ornamental badges of merit. The scalps of the slain enemies and teeth, feathers, and other ornaments were often loaded with magical power and served as protection. If a being wore a large number of trophies and badges showing how much power one had and how great were one’s exploits, one became a great mana figure who literally struck terror into the heats of one’s enemies. #RandolphHarris 2 of 16

Today, many people use the media and their political authority to strike terror into the hearts of their enemies, or the general public. The conspiratorial theory is particularly appealing to individuals who have feelings of powerlessness and normlessness because it accounts for the absence of power and the lowering of values in a simple and easily understood fashion. The individual who projects sees one’s self as powerless because sinister forces have successfully conspired to destroy the traditional political rules in such a way that one is excluded from exercising one’s rights. This kind of thinking frequently occurs when political and social antagonisms are sharp. Certain audiences are especially susceptible to it—particularly, those who have obtained a low level of education, whose access to information is poor, and who are so completely shut out from access to the centers of power that they feel deprived of self-defense and subjected to unlimited manipulation by those who wield power. In primitive culture, the elaborate decorations of the warrior and hunter were not aimed to make one beautiful, but to show off one’s skill and courage and so inspired fear and respect. This gave one automatic social distinction; by wearing the tokens of one’s achievements, the visible memories of one’s bravery and excellence, one could flaunt one’s superiority in the eyes of everyone who could not make similar displays. #RandolphHarris 3 of 16

The Sioux could announce by certain decorations on one’s moccasins how many horses one had captured, enemies killed, whether the warrior oneself had been wounded, and so forth; similar things were conveyed by the feathers one wore and the color they were dyed. Among other tribes, war exploits entitled the warrior to mark oneself with certain scarifications and tattoos. Each warrior was literally a walking record of one’s military campaigns: the “fruit salad” on the chest of today’s military beings is a direct descendant of those public announcement of “see who I am because of where I have been and what I have done; look how accomplished I am as a death dealer and death defier.” It is of course less concrete and living than actual facial and shoulder scars or the carrying of scalps which included the forehead and eyes. However, it gives the right to the same kind of proud strutting and social honor and the typical question that the primitive warrior asks: “Who are you that you should talk? Where are your tattoo marks? Whom have you killed that you should speak to me?” These people, then, are honored and respected or feared, and this is what gives them influence and power. Not only that, it also gives them actual benefits and privileges. Remember that as children we not only deferred to the outstanding boy in the neighborhood but also gave him large chunks of our candy. Primitives who distinguished themselves by personal exploits got the thing that grown men want most—wives. #RandolphHarris 4 of 16

They got these wives more easily than did others, and often, especially if they were skilled hunters, they took more than one wife. In some cases, too, a noted hunter would claim as his special hunting preserve a piece of land that was common property of the tribe. And so on. I do not intend to even try to sum up the theoretical details from the vast literature on the growth of hereditary privilege and private accumulation. Besides, there is little agreement on how exactly class society came into existence. There is general agreement on what preclass society was, but the process of transformation is shrouded in mystery. Many different factors contributed, and it is impossible to pull them apart and give them their proper weight. Also, the process would not have been uniform or unilinear—the same for all societies in all areas. If we add psychological factors to materialist ones, we must also now add ecological and demographic factors such as population density and scarcity of resources. I do not want to pop my head into the argument among authorities lest it get neatly sliced off. So I would like to sidestep the argument while still remaining focused on what is essential, which, I think must be possessed in human nature and motives. Another mechanism for deal with feelings of political alienation is identification with a charismatic leader. This is the attempt of an individual to feel powerful by incorporating within one’s self the attitudes, beliefs, and actions held by a leader whom one perceives as powerful. #RandolphHarris 5 of 16

Charismatic refers to an extraordinary quality of a person regardless of whether this quality is actual, alleged, or presumed. In taking over the attributes of a charismatic leader, the individual may enter into activity one would otherwise abhor. German bourgeoisie who identified with Hitler approved of and too part in behavior their consciences would otherwise not allow them to do. Rational activism is behavior based on logical reasoning and an undistorted perception of political realities. Withdrawal may be a rational response in some situations and an irrational, affective response in other circumstances. The mechanisms of projection resulting in conspiratorial thinking and identification with a charismatic leader are irrational, affective responses. They are also regressive, in that they are more characteristic of a child’s than of an adult’s handline of a problem. When feelings of political alienation are widespread, individuals will adopt one or more of the mechanisms we have described to handle the frustration and anxiety associated with them. The political behavior or each individual will be affected by the particular mechanism or mechanisms one selects. The most sensitive students of the past 200 years would agree that rank and stratified societies came into being without anyone really noticing; it just happened, gradually and ineluctably. #RandolphHarris 6 of 16

The vital question, then, it seems to me, is not exactly how it happened but why it was allowed to happen, what there was in human nature that went along so willingly with the process. The answers to this question seems to me remarkably straightforward. I have said that primitive beings recognized differences in talent and merit and already deferred to them somewhat granted them special privileges. Why? Because obviously these qualities helped to secure life, to assure the perpetuation of the tribe. Exploits in the danger of hunting and war were especially crucial. Why? Because in these activities certain individuals could single themselves out as adept at defying death; the tokens and trophies that they displayed were indications of immortality power or durability power, which is the same thing. If you identified with these persons and followed them, then you got the same immunities they had. This is the basic role and function of the hero in history: one is the one who gambles with one’s very life and successfully defies death, and beings follow one and eventually worship one’s memory because one embodies the triumph over what they fear most, extinction and death. One becomes the focus of the peculiarly human passion play of the victory over death. We can now see how fanciful the idea is that in the state of nature humans are free and only becomes unfree later on. #RandolphHarris 7 of 16

Humans never were free and cannot be free from one’s own nature. One carries within one the bondage that one needs in order to continue to live. Some do not understand human nature in the round, they are not able to see that every human being is also equally unfree, that is, we are born in need of authority and we even create out of freedom, a prison. This insight is the fruit of the outcome of modern psychoanalysis. It penetrates to the heart of the human condition and to the principal dynamic of the emergence of historical inequality. We have to say that primitive religion starts the first class distinction. That is, the individual gives over the aegis of one’s own life and death to the spirit World; one is already a second-class citizen. The first class distinction, then, was between mortal and immortal, between feeble human powers and special superhuman beings. Once things started off on this footing, it was only natural that class distinction should continue to develop from this first impetus: those individuals who embodied supernatural powers, or could somehow plug into them or otherwise use them when the occasion demanded, came to have the same ability to dominate others that was associated with the spirits themselves. The anthropologist Robert Lowie was a specialist on those most egalitarian of all primitives peoples, the Plains Indian tribes. #RandolphHarris 8 of 16

Even these fiercely independent Indians, he tells us, gave up their equalitarian attitudes of everyday life on raiding parties. A Crow Indian would organize a raid only when prompted by one’s supernatural guardian spirit, and so all those who followed one deferred to one and to one’s spirit. Again, the overlordship of the invisible World as embodied in certain human personages made temporary slaves of their fellows. I suggest that the awe which surrounded the protégé of supernatural powers formed the psychological basis for more complex political developments. The very same beings who flout the pretensions of a fellow-brave grovel before a darling of the gods, render him implicit and obedience and respect. We have described the forms of political alienation and the mechanisms by which they may be expressed. When political alienation is widespread, it may be a major factor in determining the outcome of an election. The astute politician is aware of this; consequently one’s strategy takes these factors into account. The election we have analyzed took place in a community where feelings of political alienation, frustration, and disillusionment with the political process are widespread. When this situation exists, the voting behavior of the electorate is less predictable than otherwise, since a decision is likely to arise from negative rather than from beneficial convictions and may change on the basis of minor issues, fleeting incidents, or gut reactions. #RandolphHarris 9 of 16

The analysis of the statements of the individuals we interviewed shows that they hold an image of the political structure which is similar to that developed by modern political science. They perceive the hierarchical arrangements of power and influence, and they relate various power groupings to each other. They are aware of the uses and abuses of political office; and they know that their role is not one that the grammar-school version of democratic theory taught them. They have, however, greatly exaggerated their lack of power and, perhaps, the extent of corruption. The election, after all, resulted in the downfall of the group associated with one candidate and the elevation to power of another group which probably did not believe it had a serious chance of winning. All the money that was given to the group which lost the election and all the promises that may have been made to the contributors have been to no avail, for the personnel now in power are different. The antagonisms built up during the campaign may mean that the outs are really out of City Hall in the near future. The election upset was to a large extent a response to feelings of political alienation. Senator Powers followed the time-honored rules of campaigning. #RandolphHarris 10 of 16

One spent large amounts of money on advertising which portrayed one as a devoted public servant and friend of the people, shook as many hands as possible, attended numerous house parties, recounted one’s experience, contributed to charities of all faiths, was photographed with prominent religious leaders, attacked one’s opponent, and emphasized the support of the municipal, state, and national politicians; but although one may have 54 percent more votes the primary, an individual can still fail to win. This has shaken politicians’ faith in the traditional vote-getting techniques. Although there can be many more reasons why some lost elections, it is clear that one of the most important was the fact that one presented one’s self as a powerful professional politician—a serious mistake in a community where a considerable amount of political alienation exists. The alienated are not absolutely disposed toward those whom they identify as powerful. Under these circumstances, the candidate must reevaluate antiquated methods, reformulate one’s strategy, and experiment with new techniques. A number of countervailing strategies are available to one. The candidate may create a strong sense of identity with the electorate by presenting one’s self as the underrepresented in a struggle against a power elite. Whether one does this or not, one certainly should not emphasize a background of power to the massive support of other political figures who may also be associated with the powerful. #RandolphHarris 11 of 16

Since an elaborate campaign is viewed as collusion with the powerful, the candidate must avoid the appearance of an opulent campaign. Of course, a candidate may appeal to regressive mechanisms of projection and identification with a charismatic leader. For instance, President Trump successfully appealed to those who tend to think in conspiratorial terms (a form of projection) via his slogan, “Stop power politics, elect a hands-free president, Make American Great Again,” and such techniques as his essay contest on a definition of “power politics.” The electorate, however, did not view Trump as a charismatic leader. He came off more like a saucy demon and holds for like a dictator with a mannish voice, which makes people fear and respect him. As a result the nation feels safe that they are being lead by someone who is not soft nor afraid to hold his ground and the economy is booming. The professional politicians may court popular esteem by throwing the support of the organization behind a clean amateur; that is, some well-know citizen who has not had contact with the politicians and therefore does not share their stigma. The stigma which is attached to the politician by the alienated is not likely to rub off on such an individual, at least during the beginning of the campaign. The difficulty with procedure, from the point of view of the organization, is that such a candidate may be unreliable. #RandolphHarris 12 of 16

Therefore, it is important to grow slowly into the discovery and realization of what one really is deep, deep, inside. Coming to know it is hard enough but impregnating the moment-to-moment daily life with this knowledge is harder still. The aspirant of today may be the adept of tomorrow, but the course is interminably long, the goal reached only through innumerable experiences and efforts. After the optimists have had their say and the Advaitins have preached, the hard fact will be echoed back by experience: the goal is set so far, one’s powers so limited, that one has to call on the quality of patience and make it one’s own. So far as history tells us, full enlightenment cannot be got in the span of a single lifetimes, except among the notable few. Yet history has too many undiscovered secrets, and enlightenment is too subtle a matter to correct judgment upon. The attainment of realization of the Overself is extremely rare, and the aspirant should not expect to do so in one limited lifetime. However, since its Grace is unpredictable, no one can say that it is impossible in a particular case. If the recent scientific computation of the Earth’s age as four thousand million years be correct, we get some idea how long it take to make a human. How much longer then to make a superhuman? That which is cheaply bought is often lightly esteemed. We shall rate Truth more highly when we pay a high price for it. #RandolphHarris 13 of 16

Even a lifetime is not too long a period to devote toward gaining such a great objective. What we give must be commensurate with what we want to receive. Moreover the effort required, being worthy in itself and necessary to attain the full development of adulthood, is its own reward whether there is any other or nor. Why then should anyone relax one’s efforts or fall into despair because one has been able to make only little or limited progress toward the goal? The illumination is possible for all beings because they are incarnate in human and not animal forms. However, all beings are not willing to pay its price in mental control and emotional subjugation. If the reader finds such a task too fatiguing one should remember that the reward is nothing less than enlightenment. How few are those who have realized their aspiration to merge into the higher self. How rare an event is. It is obvious from the rarity of its historic realization that this ideal was always too ice-mantled a peak of perfection to be climbable by most beings. Nevertheless we gain nothing by ignoring it, and it is at least well to know towards what goal humankind is so slowly and so unconsciously moving. This truth may seem unsympathetic to natural human feelings, far too impersonal. It is not for the multitude who demand from religions satisfaction of desires, consolation and comfort, answer to prayers. #RandolphHarris 14 of 16

Thee adepts seems so immeasurably aloof from us, their attainments so superhuman, that we may well ask of what use to most beings is the offering of such a quest. One feels intuitively that there is, or ought to be, some elusive element, principle, purpose, or Deity behind all life and all Nature—but is it possible for a human being to become acquainted with IT? Such a goal may be unappealing to many, held by their attachments as they are; but it is fascinating and alluring to a few old souls, much experiences after a long series of Earthly lives, whose values have been altered, whose glamours and illusions have been eliminated. They feel like wanderers returning home. The goal set up by this teaching may seem too foolish and perhaps even too fatuous for persons who pride themselves on their reasonability and practicality. This judgement may be the result of a slight acquaintance with the subject; it could not be the result of a full and satisfactory knowledge of it. The outside observer will not be able to see what is happening to one, and to that extent will not be able to share in it. However, if the latter is associated with one in some way and is at all sensitive, one will be able secretly to affect the subconscious mind of the observer. The name “Rishee” was bestowed in ancient, as well as modern, Indian on the being who had reached the peak of spiritual knowledge; literally it means “seer.” What is it that one sees? One is a see-er of reality, and though illusion. #RandolphHarris 15 of 16

People form quaint and queer notions of what constitutes an illuminate. They would divest one of all human attributes, makes one a being who never even sneezes or yawns! In one the high power manifests itself and through one it follows for the inspiring of others. If people tell that the path is a mere figment of the imagination, they are welcome to their belief. I, who have seen many beings enter it and a few finish it, declare that the difference between the beginning and the end of the path is the difference between a slave and a master. If the quest is presented as too difficult for everyone but the superhuman, an inferiority complex is created and those who could get some help from some of its practices are frightened away. Jesus said that they way to eternal life is straight and narrow. One could have added that it is also long and difficult. Yet the beginner should not let these things discourage one. There is help within and without. If the standard is set too high, love for it may not be strong enough to assist its attainment. If the ideal is too rigorous, its would-be followers will be too few. The achievement may seem too hard but it is not impossible. The best guarantee of that is the ever-presence within one of the divine soul itself. “And the people began to repent of their iniquity; and inasmuch as they did the Lord did have mercy on them,” reports Ether 11.8. #RandolphHarris 16 of 16

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If We Do Not Know Why We are Here, the Universal Mind Does—We May and Must Trust it!

September 13, 2019 1:52 am

There beyond stood the glass city, and beyond it a blue sky, blue as a sky at midday, only one which was now filled with every known star. I started out for the city. Indeed, I started with such impetuosity and such conviction that it took three people to hold me back. I stopped. I was quite amazed. However, I knew these men. These were priests, old priests of my homeland, who had died long before I had even come to my calling, all of which was quite clear to me, and I knew their names and how they had died. They were in fact the saints of my city, and of the great house of catacombs where I had lived. To come immediately to the heart of my theme, then, what I propose is to imagine ourselves reasoning with a fellow-mortal who is on such terms with life that the only comfort left one is to brood on the assurance, “You my end it when you will.” What reasons can we plead that may render such a brother (or sister) willing to take up the burden again? Ordinary Christians, reasoning with would-be suicides, have little to offer them beyond the usual negative, “Thou shalt not.” God alone is master of life and death, they say, and it is a blasphemous act to anticipate his absolving hand. However, can we find nothing richer or more beneficial than this, no reflections to urge whereby the suicide may actually see, and in all sad seriousness feel, that in spite of adverse appearances even for one life is still worth living? #RandolphHarris 1 of 19

There are suicides and suicides (in the United States of America suicide is the tenth leading cause of death overall claiming the lives of about 47,173 people each year. Suicide is the second leading cause of death among individuals between the ages of 10 and 34, and the fourth leading cause of death among individuals between the ages of 35 and 54. However, globally, close to 800,000 people die due to suicide every years, which is one person every 40 seconds), and I must frankly confess that with perhaps the majority of these my suggestion are impotent to deal. Where suicide is the result of insanity or sudden frenzied impulse, reflection is impotent to arrest its headway; and cases like these belong to the ultimate mystery of evil, concerning which I can only offer considerations and tending toward religious patience at the at the end of this hour. My task, let me say now, is practically narrow, and my words are to deal only with that metaphysical tedium vitoe which is peculiar to reflecting beings. Most of you are devoted, for good or ill, to the reflective life. Many of you are students of philosophy, and have already felt in your own persons the scepticism and unreality that too much grubbing in the abstract roots of things will breed. This is, indeed, one of the regular fruits of the over-studious career. #RandolphHarris 2 of 19

Too much questioning and too little active responsibility lead, almost as often as too much sensualism does, to the edge of the slope, at the bottom of which lie pessimism and the nightmare or suicidal view of life. However, to the diseases which reflection breeds, still further reflection can oppose effective remedies; and it is of the melancholy and Weltschmerz bred of reflection that I now proceed to speak. Let me say, immediately, that my final appeal is to nothing more recondite than religious faith. So far my argument is to be destructive, it will consist in nothing more than the sweeping away of certain views that often keep the springs of religious faith compressed; and so far as it is to be constructive, it will consist in holding up to the light of day certain considerations calculated to let loose these springs in a normal, natural way. Pessimism is essentially a religious disease. In the form of it to which you are most liable, it consists in nothing but a religious demand to which there comes no normal religious reply. Now, there are two stages of recovery from this disease, two different levels upon which one may emerge from the midnight view to the daylight view of things, and I must treat of them in turn. The second stage is the more complete and joyous, and it corresponds to the freer exercise of religious trust and fancy. #RandolphHarris 3 of 19

There are, as is well known, persons who are naturally very free in this regard, other who are not at all so. There are persons, for instance, whom we find indulging to their heart’s content in prospects of immortality; and there are others who experience the greatest difficulty in making such a notion seem real to them, moreover, feel a sort of intellectual loyalty to what they call hard facts, which is absolutely shocked by the easy excursions into the unseen that other people make at the bare call of sentiment. Minds of either class may, however, be intensely religious. They may equally desire atonement and reconciliation, and crave acquiescence and communion with the total soul of things. However, the craving, when the mind is pent in to the hard facts, especially as science now reveals them, can breed pessimism, quite as easily as it breeds optimism when it inspires religious trust and fancy to wing their way to another and a better World. This is why I call pessimism an essentially religious disease. The nightmare view of life has plenty of organic sources; but its great reflective source has at all times been the contradiction between the phenomena of nature and the craving of the heart to believe that behind nature there is a spirit whose expression nature is. #RandolphHarris 4 of 19

What philosophers call natural theology has been one way of appeasing this craving; that poetry of nature in which our English literature is so rich has been another way. Now, suppose a mind of the latter of our two classes, whose imagination is pent in consequently, and who takes its facts hard; suppose it, moreover, to feel strongly the craving for communion, and yet to realize how desperately difficult it is to construe the scientific order of nature either theologically or poetically,–and what result can there be but inner discord and contradiction? Now, this inner discord (merely as discord) can be relieved in either of two ways: The longing to read the facts religiously may cease, and leave the bare facts by themselves; or, supplementary facts may be discovered or believed-in, which permit the religious reading to go on. These two ways of relief are the two stages of recovery, the two levels of escape from pessimism, to which I made allusion a moment ago, and which the sequel will, I trust, make more clear. However, this kind of picture risks putting primitive beings even further beyond our comprehension, even though it seems logically to explain what they were doing. The problem is in the key motive, guilt. Unless we have a correct feeling for what guilt is, what the experience means, the sacred nature of primitive economics may escape us. #RandolphHarris 5 of 19

We may even prefer our illusionless economic being to the pitiful primitives—and this result will entirely undo other thesis from the past. Some prefer the idea of these pitiful primitives because scorn of guilt as a weakness seems to have rubbed off on them. They are not as prosperous and inventive so they have to make the primitive man and woman look bad to justify their lack luster lives. Even more seriously, these scornful individuals do not have any theory of the nature of guilt. Many people make the explanation of guilt as a simple reflect of the repression of enjoyment—something for which one has explained by the thought the repression of full enjoyment in the present inevitably releases aggression against those ancestors out of love of whom the repression was instituted. And furthermore, by stating the aggression against those simultaneously loved is guilt. However, this one explanation of guilt that comes from psychoanalysis the child in one’s boundless desires for gratification cannot help feeling love for those who respond to one; at the same time, when they inevitably frustrate one for one’s own good, one cannot help feeling hate and destructive impulses toward them, which puts one in an impossible bind. The bind is one kind of guilt, but only one aspect of the total bind of life which constitutes the immense burden of guilt on the human psyche. #RandolphHarris 6 of 19

One of the reasons guilt is so difficult to analyze is that it is itself dumb. It is a feeling of being blocked, limited, transcended, without knowing why. It is the peculiar experience of an organism which can apprehend a totality of things, and not be able to move in relation to it. Beings experience this uniquely as a feeling of the crushing awesomeness of things and one’s helplessness in the face of them. This real guilt partly explains why being’s willing subordinacy to one’s culture; after all, the World of beings is even more dazzling and miraculous in its richness than the awesomeness of nature. Also, subordinacy comes naturally from the being’s basic experiences of being nourished and cared for; it is a logical response to social altruism. Especially when one is sick or injured, one experiences the healing forces as coming from the superordinate cultural system of tools, medicines, and the hard-won skills of persons. An attitude of humble gratitude is a logical one to assume toward the forces that sustain one’s life; we see this very plainly in the learning and development of children. Another reason that guilt is so diffuse is that it is many different things: there are many different binds in life. One can be in a bind in relation to one’s own development, can feel that one has not achieved all one should have. #RandolphHarris 7 of 19

One can be in a bind relation to one’s own development, can feel that one has not achieved all one should have. One can be in a bind in relation to one’s body, which is guilt of anality: to feel bound and doomed by one’s physical appendages and orifices. Beings also experience guilt because one takes up space and has unintended effects on others—for example, when we hurt others without intending to just by being what we are or by following our natural desires and appetites, not to mention when we hurt others physically by accident or thoughtlessness. This, of course, is part of the guilt of our bodies, which have effects that we do not intend in our inner selves. This guilt we feel for being a fate-creating object. We feel guilt in relation to what weighs on us, a weight that we sense is more than we can handle, and so our wives or husbands, and children are a burden of guilt because we cannot possibly foresee and handle all the accidents, sicknesses, and so forth, that can happen to them; we feel limited and bowed down, we cannot be as carefree and self-expansive as we would like, the World is too much with us. When we have not developed our potential, if we feel guilt, we also are put into a bind by developing too much. Our own uniqueness becomes a burden to us we stick out more than we can safely imagine. #RandolphHarris 8 of 19

Guilt make sense in relation to evolution itself. Being are on the cutting edge of evolution; one is the animal whose development is not prefigured by instincts, and so one is open to becoming what one can. This means literally that each person is already somewhat ahead of oneself simply by virtue of being human and not animal. No wonder people have almost universally feared the evil eye in traditional society: it expresses a natural and age-old reaction to making oneself too prominent, detaching oneself too much from the background of things. In traditional Jewish culture, for example, each time the speaker made a favorable remark about the health or achievement of someone dear to one, one immediately followed this remark with the invocation “Kein Ayin-Hara” (no evil eye), as to say “may this good fortune and prominence not be undone by being too conspicuous.” Some individual achieve an intensity of individuation in which they stick out so far that almost each day is an unbearable exposure. However, even the average person in any society is already more of an individual than any animal can be; the testimonial to this is in the human face, which is the most individuated animal expression in nature. Faces fascinate us precisely because they are unique, because they stick out of nature and evolution as the most fully developed expression of the pushing of the life force in the intensity of its self-realization. #RandolphHarris 9 of 19

We do not understand why the life force is personalizing in this way, what it is trying to achieve; but we flatly know that it is personalizing because we have our heads and faces as empirical testimony, and as a burden of guilt. We might say that the development of life is life’s own burden. I linger on these ontological thoughts for a very good reason: they tell us what is bothering us deep down. If your face is the most individual part of nature, and if its sticking out is a burden to you because you are an embodiment of the cutting edge of evolution and are no longer safely tucked into the background of nature—if this is so, then it follows that it is dangerous to have a head. And I think humankind has always recognized this implicitly, especially on primitive levels of experience. It is a crime to own a head in society; historically societies have not tolerated too much individuation, especially on primitive levels. This is the simplest explanation of head-hunting. Well, there can be no more explanation for the widespread passion for head-hunting; but probably the underlying thing that the various forms of head-taking have in common is that the head is prized as a trophy precisely because it is the most personal part, the one that juts most prominently out of nature. #RandolphHarris 10 of 19

In some sense, too, headhunting may be a way of projecting onto others one’s own guilt for sticking out so much, so that their heads are taken as scapegoats to atone for the guilt. It is as if to say, “This will teach you to stick out so blatantly.” Certainly we feel something of this in societies in which decapitation as punishment was practiced and the heads were publicly displayed. This was a destruction of individuality at its most intensive point, and so a vindication of the pool of faces of the community whose laws had been transgressed. If we extend these thoughts one logical step, we can understand a basic psychoanalytic idea that otherwise seems ridiculous: “in the eyes of culture, to live is a crime.” In other words, to live is to stick out, to go beyond safe limits; hence it is to court sanger, to be a locus of the possibility of disaster for the group. If we take all this into view, we should find more palatable to our understanding of what it is mean when so say that social organization is a structure of shared guilt, a symbolic mutual confession of it. Humankind has so many things that put it into a confession of it. Humankind has so many things that put it into a bind that it simply cannot stand them unless it expiates them in some way. #RandolphHarris 11 of 19

Each person cannot stand one’s own emergence and the many ways in which one’s organism is dumbly baffled from within and transcended from without. If one did not tuck oneself back into something, each person would literally be pulled off one’s feet and blown away or would gnaw away one’s own insides with acid anxiety. This is why the main general characteristic of guilt is that it must be shared: beings cannot stand alone. And this is precisely what is meant when one says, “Archaic men and women give because one wants to lose; the psychology is self-sacrificial…whatever the giver wants to lose is guilt.” Or, metaphorically, “In the gift complex dependence on the mother is acknowledged, and then overcome by mothering others.” Society, in other words, is a dramatization of dependence and an exercise in mutual safety by the one animal in evolution who had to figure out a way of appeasing oneself as well as nature. We can conclude that primitives were more honest about these things—about guilt and debt—because they were more realistic about being’s desperate situation vis-à-vis nature. Primitive beings embedded social life in a sacred matrix not necessarily because one was more fearful or masochistic than beings in later epochs, but because one saw reality more clearly in some basic ways. #RandolphHarris 12 of 19

Once we acknowledge this, we have to be careful not to make too much of it; I mean that group living though the motive of guilt is not all humble and self-effacing. As we saw in our consideration of gift giving, not only expiation but the blatant affirmation of power is a primary impetus behind it. If guilt is the experience of fear and powerlessness, then immersing oneself in a group is one way of actively defeating it: groups alone can make big surplus, can generate extravagant power in the form of large harvests, the capture of dangerous animals and many of them, the manufacture of splendid and intricate items based on sophisticated techniques, and so forth. From the beginning of time the group has presented big power, big victory, much life. If we thus look at both sides of the picture of guilt, we can see that primitive beings allocated to themselves the two things that beings need most: the experience of prestige and power that constitutes beings a hero, and the experience of expiation that relieves one of the guilt of being human. The gift complex took care of both these things superlatively. Being worked for economic surplus of some kind in order to have something to give. In other words, one achieved heroism and expiation at the same time, like the dutiful son or daughter who brings home one’s paper-route earnings and puts them in the family coffer. #RandolphHarris 13 of 19

One protruded out of nature and tucked oneself in with the very same gesture, a gesture of heroism-expiation. Beings need self-esteem more than anything; one wants to be a cosmic hero, contributing with one’s energies to nothing less than the greatness and pleasures of the gods themselves. At the same time this risks inflating one to proportions one cannot stand; one becomes too much like the gods themselves, and one must renounce this dangerous power. Not to do so is to be unbalanced, to run the great sin of hubris as the Greeks understood it. Hubris means forgetting where the real source of power is possessed and imagining that it is in oneself. The neurotic personality is one suffering from fragmentation—that is, from repression of instinctual drives, blocking off of awareness, loss of autonomy, weakness and passivity of the ego, together with the various neurotic symptoms which result from this fragmentation. Depression and despair result from the individual’s self-estrangement, an estrangement from oneself proceeds to different in forms and degrees of severity. Blocked instinctual powers turn within the individual into resentment, self-hatred, hostility, and aggression. These fragmentations are symptoms of the emotional, psychological, and spiritual disintegration occurring in the culture and in the individual. #RandolphHarris 14 of 19

One can observe the fragmentation in the family life through the respectable citizen who keeps his wife and family in one compartment and his business and other Worlds in others is making his one a doll’s house and preparing its collapse. Reduction to poverty of life is not healing. However, where there is abundance there is also the danger of conflict, of disease and demonic bondage. In the light of this insight, let us look at a most important example, most important certainly for you who are sent to heal and to cast out demons—the church that sends you. It may well be that the disease of many churches, denominations and congregations is that they try to escape disease by cutting off what can produce disease, and what also can produce greatness of life. A church that has creased to risk sickness and even demonic influences has little power to heal and to cast out demons. Every minister who is proud of a smooth-running or gradually growing church should ask oneself whether or not such a church is able to make its members aware of their sickness, and to give them the courage to accept the fact that they are healed. One should ask oneself why the great creativity in all realms of being’s spiritual life keeps itself consistently outside the churches. In many expressions of our secular culture, especially in the present decades, the awareness of being’s sickness is great. #RandolphHarris 15 of 19

It is only because of prejudice that these people, who powerfully express the demonic bondage of beings, do not look to the church or to you, the ministers, for healing and casting out demons? Or is it because of the lack of healing power in the church, sick in its fears of sickness? When Jesus asks the disciples to heal and cast out demons, he does not distinguish between bodily and mental or spiritual diseases. However, every page of the gospels demonstrates that he means all of them, and many stories show that he sees their interrelationship, their unity. We see this unity today more clearly than many generations just behind us. This is a great gift, and you who have studied in the places you now are leaving have had much occasion to share in this gift. Above all, you have learned the truth of the good news—that laws and commands do not heal, but increase, the sickness of the sick. You have learned that the name of the healing power is grace, be it the grace of nature on which every physician depends, as even ancient medicine knew, or the grace in history that sustains the life of humankind by traditions and heritage and common symbols of grace of revelation that conquers the power of the demons by the message of forgiveness and of a new reality. #RandolphHarris 16 of 19

And you have learned that disease that seems bodily may be mental at root, and that a disease that seems individual may be social at the same time, and that you cannot heal individuals without liberating them from the social demons that have contributed to their sickness. Beyond this, you may have become aware of the fact that both physical and mental, individual and social, illness is a consequence of the estrangement of being’s spirit from the divine Spirit, and that no sickness can be healed nor any demon cast out without the reunion of the human spirit with the divine Spirit. For this reason you have become ministers of the message of healing. You are not supposed to be physicians; you are not supposed to be psychotherapists; you are not supposed to become political reformers. However, you are supposed to pronounce and to represent the healing and demon-conquering power implied in the message of Christ, the message of forgiveness and of a new reality. You must be conscious of the other ways of healing. You must cooperate with them, but you must not substitute them for what you represent. Can you represent the Christian message? This may be your anxious questions in this solemn hour. Should you ask me—can we heal without being healed ourselves?—I would answer you—you can! #RandolphHarris 17 of 19

For neither the disciples nor you could ever say—we are healed, so let us heal other. One who would believe this of oneself is least fit to heal others; for one would be separating oneself from them. Show them who you counsel that their predicament is also your predicament. And should you ask me—can we cast out demons without being liberated from demonic power ourselves?—I would answer—you can! Unless you are aware of the demonic possibility in yourselves, you cannot recognize the demon in others, and cannot do battle against it by knowing its name and thus depriving it of its power. And there will be no period in your life, so long as it remains creative and had healing power, in which demons will not split your souls and produce doubts about your faith, your vocation, your whole being. If they fail to succeed, they may accomplish something else—self-assurance and price with respect to your power to heal and to cast out demons. Against this pride Jesus warns—“Do not rejoice in this that the spirits are subject to you; but rejoice that your names are written in Heaven.” And “written in Heaven” means written in spite of what is written against you in the records of your life. There is no greater vocation on Earth than to be called to heal and to cast out demons. Be joyous in this vocation! #RandolphHarris 18 of 19

Do not be depressed by its burden, nor even by the burden of having to deal with those who do not want to be healed. Rejoice in your calling. In spite of your own sickness, in spite of the demons working within you and your churches, you have a glimpse of what can heal ultimately, of one in Whom God made manifest His power over demons and disease, of one who represents the healing power that is in the World, and sustains the World and lifts it up to God. Rejoice that you are his messengers. When you leave this place, take with you this joy! The pat is union with Higher Self and is a ray from the Logos, it is as near as a human being can get to it anyway. The goal is to bring beings into touch with Reality. What one chooses at the beginning of one’s quest will predetermine what one will become at its end. And the choice is between self-centered escape and selfless activity. Both paths will give one a greater peace. Both will permit one to remain true to one’s inner call. However, the harder one will give something to suffering humanity also. A merely personal salvation will not satisfy the philosophical aspirant. “Nevertheless Alma labored much in the spirit, wrestling with God in mighty prayer, that he would pour out his Spirit upon the people who were in the city; that he would also grant that he might baptize them unto repentance,” reports Alma 8.10. #RandolphHarris 19 of 19

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