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The Full Development of the Individual is Conditioned by the Most Ruthless Struggle of Individuals

August 11, 2019 1:43 am

I was lying still somewhere, in an open place, on the rocky ground. I had the veil. I could feel the bulk of it, but I did not dare to reach inside and draw it out or examine it. Help the souls who are lost! Help them. Do not leave them in the whirlwind, do not leave them on Earth struggling to gain understanding. The deepest problems of modern life derive from the claim of the individual to preserve the autonomy and individuality of one’s existence in the face of overwhelming social forces, of historical heritage, of external culture, and of the technique of life. The fight with nature which primitive beings has to wage for one’s bodily existence attains in the modern form its latest transformation. The eighteenth century called upon beings too free themselves of all the historical bonds in the state and in religion, in morals and in economics. Being’s nature, originally good and common to all, should develop unhampered. In addition to more liberty, the nineteenth century demanded the functional specialization of beings and their work; this specialization makes one individual incomparable to another, and each of them indispensable to the highest possible extent. However, this specialization makes each being the more directly dependent upon the supplementary activities of all other. #RandolphHarris 1 of 15

The full development of the individual is conditioned by the most ruthless struggle of individuals; socialism believes in the suppression of all competition for the same reason. Be that as it may in all these positions the same basic motive is at work: the person resists being leveled down and worn out by a social-technological mechanism. An inquiry into the inner meaning of specifically modern life and its products, into the soul of the cultural body, so to speak, must seek to solve the equation which structures like the metropolis set up between the individual and the super individual contents of life. Such an inquiry must answer the question of how they personality accommodates itself in the adjustments to external forces. The psychology basis of the metropolitan type of individuality consists in the intensification of nervous stimulation which results from the swifts and uninterrupted change of outer and inner stimuli. Beings are a differentiating creature. Their minds are stimulated by the difference between a momentary impression and the one which preceded it. Lasting impressions, impressions which differ only slightly from one another, impressions which take a regular and habitual course and show regular and habitual contrasts—all these use up, so to speak, less consciousness than does the rapid crowding of changing images, the sharp discontinuity in the grasp of single glance, and the unexpectedness of onrushing impressions. #RandolphHarris 2 of 15

These are the psychological conditions which the metropolis creates. With each crossing of the street, with the tempo and multiplicity of economic, occupational and social life, the city sets up a deep contrast with small town and rural life with reference to the sensory foundations of psychic life. The metropolis exacts from beings as a discriminating creature a different amount of consciousness than does rural life. Here the rhythm of life and sensory mental imagery flows more slowly, more habitually, and more evenly. Precisely in this connection the sophisticated character of metropolitan psychic life becomes understandable—as over against small town life which rests more upon deeply felt and emotional relationships. These latter are rooted in the more unconscious layers of the psyche and grow most readily in the steady rhythm uninterrupted habituations. The intellect, however, has its locus in the transparent, conscious, higher layers of the psyche; it is the most adaptable of our inner forces. In order to accommodate to change and to the contrast of phenomena, the intellect does not require any shocks and inner upheavals; it is only through such upheavals that the more conservative mind could accommodate to the metropolitan rhythm events. #RandolphHarris 3 of 15

Thus the metropolitan type of being—which, of course, exists in a thousand individual variants—develops an organ protecting one against the threatening current and discrepancies of one’s external environment which would uproot one. One reacts with one’s head instead of one’s heart. In this an increased awareness assumes the psychic prerogative. Metropolitan life, this, underlies a heightened awareness and a predominance of intelligence in metropolitan beings. The reaction to metropolitan phenomena is shifted to that organ which is least sensitive and quite remote from the depth of the personality. Intellectuality is thus seen to preserve subjective life against the overwhelming power of metropolitan life, and intellectuality branches out in many directions and is integrated with numerous discrete phenomena. The metropolis has always been the seat of the money economy. Here the multiplicity and concentration of economic exchange gives an importance to the means of exchange which the scantiness of rural commerce would not have allowed. Money and economy and the dominance of the intellect are intrinsically connected. They share a matter-of-fact attitude, a formal justice is often coupled with an inconsiderate hardness. #RandolphHarris 4 of 15

The intellectually sophisticated person is indifferent to all genuine individuality, because relationships and reactions result from it which cannot be exhausted with logical operations. In the same manner, the individuality phenomena is not commensurate with the pecuniary principle. Money is concerned only with what is common to all: it asks for the exchange value, it reduces all quality and individuality to the question: How much? All intimate emotional relations between persons are founded in their individuality, whereas in rational relations beings are reckoned with like a number, like an element which is in itself indifferent. Only the objective measurable achievement is of interest. Thus metropolitan beings reckons with one’s merchants and customers, one’s domestic servants and often even with persons with whom one is obliged to have social intercourse. These features of intellectuality contrast with the nature of the small circle in which the inevitable knowledge of individuality as inevitably produces a warmer tone of behavior, a behavior which is beyond a mere objective balancing of service and return. In the sphere of the economic psychology of the small group it is of importance that under primitive conditions productions serves the customer who orders the goods, so that the producer and the consumer are acquainted. #RandolphHarris 5 of 15

The modern metropolis, however, is supplied almost entirely by production for the market, that is, for entirely unknown purchasers who never personally enter the producer’s actual field of vision. Through this anonymity the interests of each party acquire an unmerciful matter-of-factness; and the intellectually calculating economic egoisms of both parties need not fear any deflection because of the imponderables of personal relationships. The money economy dominates the metropolis; it has displaced the last survivals of domestic production and the direct barter of goods; it minimizes from day to day, the amount of work ordered by customers. The matter-of-fact attitude is obviously so intimately interrelated with the money economy, which is dominant in the metropolis, that nobody can say whether the intellectualistic mentality first promoted the money economy or whether the latter determined the former. The metropolitan way of life is certainly the most fertile soil for this reciprocity, a point which I shall document merely by citing the dictum of the most eminent English constitutional historian: throughout the whole course of English history, London has never acted as England’s heart but often as England’s intellect and always as her moneybag! #RandolphHarris 6 of 15

In certain seemingly insignificant traits, which lie upon the surface of life, the same psychic currents characteristically unite. Modern mind has become more and more calculating. The calculative exactness of practical life which the money economy had brought about corresponds to the ideal of natural sciences: to transform the World into an arithmetic problem, to fix every part of the World by mathematical formulas. Only money economy has filled the days of so many people with weighing, calculating, with numerical determinations, with a reduction of qualitative values to quantitative ones. Through the calculative nature of money a new precision, a certainty in the definition of identities and differences, an unambiguousness in agreements and arrangements has been brought about in the relations of the life-elements—just as externally this precision has been effected by the universal diffusion of pocket watches. However, the conditions of metropolitan life are at once cause and effect of this trait. The relationships and affairs of the typical metropolitan usually are so varied and complex that without the strictest punctuality in promises and services the whole structure would break down into an inextricable chaos. Above all, this necessity is brought about by the aggregation of so any people with such differentiated interests, who must integrate their relations and activities into a highly complex organism. #RandolphHarris 7 of 15

If all clocks and watches in Berlin would suddenly go wrong in different ways, even if only by one hour, all economic life and communication of the city would be disrupted for a long time. In addition an apparently mere external factor—long distances—would make all waiting and broken appointments result in an ill-afforded waste of time. Thus, the technique of metropolitan life is unimaginable without the most punctual integration of all activities and mutual relations into a stable and impersonal time schedule. Here again the general conclusions of this entire task of reflection become obvious, namely, that from each point on the surface of existence—however closely attached to the surface alone—one may drop a sounding into the depth of the psyche so that all the most banal externalities of life finally are connected with the ultimate decisions concerning the meaning and style of life. Punctuality, calculability, exactness are forced upon life by the complexity and extension of metropolitan existence and are not only most intimately connected with its money economy and intellectualistic character. These traits must also color the contents of life and favor the exclusion of those irrational, instinctive sovereign traits and impulses which aim at determining the mode of life from within, instead of receiving the general and precisely schematized form of life from without. #RandolphHarris 8 of 15

Even though sovereign types of personality, characterized by irrational impulse, are by no means impossible in the city, they are, nevertheless, opposed to typical city life. The passionate hatred of the metropolis is understandable in these terms. The nature of some beings discover the value of the alone in the unschematized existence which cannot be defined with precision for all alike. From the same source of this hatred of the metropolis surged their hatred of money economy and the intellectualism of modern existence. The idea of introducing Questers to the Quester has generally failed to effect the original purpose and has not seldom had disappointing results. It is better to recognize that this is an individual work, not to be identified with any group effort, even so small a group as two or three, let alone the larger ones of several dozen. People cannot blend so easily as to form a harmonious friendship or group, even if they are Questers. Yet many beginners in their enthusiasm try to create such friendships and have to learn their lessons when the friendship falls apart. It is better to let people find their affinity and form their companionships in a natural way. There is no duty laid upon anyone, whether teacher or taught, to give introductions unless a direct, intuitive bidding points to that duty. #RandolphHarris 9 of 15

Even where an organization is not actually obstructive or misleading, it is often cumbersome. Can the inquiring and aspiring person find no better refuge anywhere than some rigid church? Must one join some institution and have the rest of one’s life laid out for one by others even if it does violence to one’s own finer feelings and best reasonings? Must one join a crowd of other aspirants or attach oneself to some persuasive leader? It is a fact that many if not most do this, which shows the lack of strength in their minds and characters; but on the other hand a more popular way is easer and more comfortable. Belonging to an elite group, whether or not it be real as self-claimed, allows its members to feel superior, to be condescending, and to denigrate others. A movement may begin and seek to keep free from organization, administration, and authority, but it is unlikely to remain so. For human beings, fallible or ambitious, frail or emotional, will sooner, or later seek to impose their ideas, will, or themselves on the others. Few are willing to sacrifice their desire for the gregarious support offered by joining an organization and therefore few see how this binds them to its strict and rigid doctrines, imprisons them in its practices or methods, and obstructs their free hearing of the intuitive voice of their own soul. #RandolphHarris 10 of 15

With the capacity of hostility to generate anxiety the relation between the two is not exhausted. The process also works the other ways around: anxiety in its turn, when based on a feeling of being menaced, easily provokes a reactive hostility in defense. In this regard it does not differ in any way from fear, which may equally provoke aggression. The reactive hostility too, if repressed, may create anxiety, and this a cycle is created. This effect of reciprocity between hostility and anxiety, one always generating and reinforcing the other, enables us to understand why we find in neuroses such an enormous amount of relentless hostility. When the intensification of hostility through anxiety is realized it seems unnecessary to look for a special biological source for destructive drives. This reciprocal influence is also the basic reason why severe neuroses so often become worse without any apparent difficult conditions from the outside. It does not matter whether anxiety or hostility has been the primary factor; the point this that is highly important for the dynamics of a neurosis is that anxiety and hostility are inextricably interwoven. I am not enamoured overmuch of this modern habit, which forms a society at faint provocation. A being’s own problem stares one alone in the face, and is not to be solved by any association of others. Every new society we join is a fresh temptation to waste time. #RandolphHarris 11 of 15

The great mistake of all spiritual organizations is to overlook the fact that progress or salvation is a highly individual matter. Each person has one’s unique attitude towards life; each must move forward by one’s own expanding comprehension and especially by one’s own personal effort. Some people are held spellbound by others because their statements matter. Some authorities speak out of their own doubt-ridden souls—souls which always existed on the boundary. Many are called to give doubt to the faithful and faith to the doubters. Doubting is the symbol of the growing process, and may lead one into the mist interesting and even thrilling phenomena. To doubt constructively requires that one be well fortified with knowledge; the person who knows very little cannot take the risk the doubting requires. When we bring doubt to the faithful, that means these faithful are soundly based and can stand—and even need to stand—looking into the abyss of doubt. They are the one who can take the risk which confronts anyone who gazes into the Holy Void. It takes more than knowledge to doubt; it takes courage. Richness is a product of prolonged and multitudinous doubting. Doubting in this sense is a rich and adventurous back-packing among the high mountains; one’s knowledge gives one a firm footing on the trail but one’s doubt give the sense of venture. #RandolphHarris 12 of 15

Doubt opens new trails to the unknown; one learns new paths; one sees new things on the trip; there are fresh winds blowing from different directions. Doubt in this sense is expressive of the courage to venture when one never knows where one will come out. To venture cases anxiety, but not to venture is to lose one’s self. The courage to doubt for the enlightened is one’s quest for the Holy Void and the use of the soul and love as our teacher. It means our lives are far from simple but at the same time they are glorious. Some may accuse one of being an atheist, but it also means that thousands of others will see one as their guide to meaning, to mystery and blessedness. To live in doubt is to live in ecstasy. It means no loner to live life continually under the phrase “in spite of.” As our faith increase, we will unequivocally know it is because we are seeking the truth and not merely because we are told to believe is the right thing to do. When the masculine and feminine temperaments within us are untied, completed, and balanced, when masculine power and feminine passivity are brought together inside the person and knowledge and reverence encircle them both, then wisdom begins to dawn in the soul. The ineffable reality and the mentalist Universe are then understood to be non-different from other another. #RandolphHarris 13 of 15

Where both unity and diversity are experienced and the individual is able to attain both these levels, one is surely gifted with insight. However, if diversity has to be blotted out before becoming aware of unity, this may be regarded as a penultimate faculty; that is, the insight is genuine but is still not fully mature. Everything depends on the capacity of the individual. When one’s mind moves entirely and wholly into the One Infinite Presence, and when it settles permanently there, the divided existence of glimpse and darkness, of Spirit and matter, of Overself and ego, of Heaven and Earth, will vanish. The crossing over to a unified existence will happens. The state of nonduality is a state of intense peace and perfect balance. It is so peaceful because everything is seen as it belongs—to the eternal order of cosmic evolution; hence, all is accepted, all reconciled. For the heart in inner harmony and for which everything is one, no difference exists between this and that. Why is it that despite all the visible and touchable counter-attractions, despite the innumerable failures and long years of fruitlessness, so many beings have sought through so many ages in so many lands for God, for wat is utterly intangible, unnamable, shapeless, unseen, and unheard? #RandolphHarris 14 of 15

Because the simple but astonishing fact is that the Overself, which is the presence of God in them, is part of their nature as human beings is why we search for God! Mysticism is nothing more than the methodical attempt to wake up to this fact. The soul which metaphysics points to in reasoning, mysticism establishes in experience. We all need to feel the divine presence. Even the being who asserts that one does not is no exception. For one indirectly finds it just the same in spite of oneself but under limited forms like aesthetic appreciation or Nature’s inspiration. Even if all contemporary mystics were to die out, even if not a single living being were to be interested in mysticism, even if all mystical doctrines were to disappear from human memory and written record, the logic of evolution would bring back both the teaching and the practice. They are two of those historical necessities which are certain to be regained in the course of humanity’s cultural progress. Because the Overself is already there within one in all its immutable sublimity, beings have not to develop it or perfect it. One has only to develop and perfect one’s ego until it becomes like a polished mirror, held up to and reflecting the sacred attributes of the Overself, and showing openly forth the divine qualities which had hitherto lain hidden behind itself. #RandolphHarris 15 of 15

Of Happiness and Despair, We Have No Measure for After the Angel Had Spoken to Us, He Departed!

August 8, 2019 11:25 pm

All right. Picture this. The population of the World has swelled to billions, and cities have risen though not in very many places, and mostly in that very valley where I had descended and left my marks on the walls of caves. Humankind hand wandered north and south as far as it could on the planet; settlements and towns and forts existed in various stages of development. Human’s wild imaginings of immortality and reunion wit the dead have everywhere given rise to religion. In the Nile Valley, a civilization of astonishing stability has developed, while war is waged all the time in the land we call the Holy Land. Billions of souls are now sputtered with enduring life, and they are of various creeds and yearnings for eternal life, which has brought them to this place with great ferocity. Mad expectations have pitched countless one into confusion. Others have grown so strong they exert a sort of rulership amongst the others. And some have learned some have learned that they can possess, or influence, or harm or love, as they case may be, to get others to do what they wish. The World is also populated by spirit! And some, have no memory anymore at all of being human, have become what men and women will for eternity call demons, prowling about, eager to possess, wreak havoc, or make mischief, as their development allow. #RandolphHarris 1 of 14

As we can see, humans are alienated because of the conditions in which they work and play. Industrial societies, in the Age of Information, produce certain cultural values. What are those values? What effect o they have on being’s striving for self-achievement? The urban culture is a money culture, that is, money stamps its character. Monetary interests lend urban society its essentially impersonal character and make beings a mere cog in a giant machine. To survive as an individual in this calculating World, beings must use their heads more than their hearts. The result is a blasé attitude in which nerves and feelings are blunted. If the individual does survive, it is only at the most terrible cost. Most, however, are overwhelmed by the splendor and pressures of the metropolis. When the system of private property produces a surplus of wealth, the possession of wealth becomes the primary means of achieving social status. In time mere wealth becomes an end in itself. It becomes conspicuous waste. Conspicuous because being’s wealth, if it is to secure them the esteem of their peers, must be seen; wasteful, because material but not human ends are served. As material values have gained pre-eminence, spiritual values have declined in direst proportion. #RandolphHarris 2 of 14

The central fact of modern history is unquestionably the decline of religion as a ruling force in being’s lives. While one may argue with this claim, there can be no disputing the decline. In losing religion, beings lost the concrete connection with a transcendent realm of being; one was set free to deal with this World in all its brute objectivity. However, beings are bound to feel homeless in such a World, which no longer answered the need of one’s spirit. Just how anomie is related to the decline of religion and stimulation of material desire, faith is thought to be no longer a sustaining power and anarchy rules in the economy, any serious breakdown in that economy will have dire results for its victims. Lacking moral stability, they take their own lives. And the lack of spirituality and family values could also be why we are seeing a sharp spike in violence. The spike in violence is probably also due to the fact you have politicians like Jerry Brown and Darrell Steinberg vowing to “fight Trump,” which may also insight violence and also because White men in particular are being demonized by the media just for having pride in their culture, and this is making many people live in fear, have anxiety and feel ashamed of who they are, even though they have done nothing wrong. #RandolphHarris 3 of 14

After the industrial revolution men and women continued to sing and dance, but rarely in cohesive groups. (In the latest dance craze, the “twist,” which was made popular by Chubby Checker in the 1960s, bodies never touched. You can see how much culture, just like religion has changed.) The decline of the of group dancing is a paradigm of what is called desocialization or decay. The perpetuation and further growth of desocializing culture involves the inevitability of its own eventual destruction. There are other monsters on Earth, existing twixt the visible and the invisible; but the great thrust of the World was and always has been the fate of its billions of Humankind. Is this pessimistic outlook justified? In place of earlier and cohering beliefs and activities, we now have mass culture. Of happiness and of despair, we have no measure for culture adds to the estrangement of beings. All mass media in the end alienates people from personal experience and, though appearing to offset it, intensify their mortal isolation from each other, from reality and from themselves. The processes brought about by repressed hostility result in the affect of anxiety. In fact, the repression generates exactly the state which is characteristic of anxiety: a feeling of defenselessness toward what is felt an overpowering danger menacing from the outside. #RandolphHarris 4 of 14

Though the steps by which anxiety develops are simple in principle, in practice it is usually difficult to understand the conditions of anxiety. One of the complicating factors is that the repressed hostile impulses are frequently projected not on the person factually concerned but on something else. In one of Dr. Freud’s case histories, for example, the little Hans did not develop an anxiety concerning his parents but an anxiety concerning white horses. An otherwise very sensible patient of mine, after a repression of hostility toward her husband, suddenly developed an anxiety concerning reptiles in the tiled swimming pool. It seems that nothing from germs to thunderstorms is too remote for an anxiety to be attached to it. The reasons for this tendency to detach the anxiety from the person concerned are quite obvious. If the anxiety factually concerns a parent, husband, friend or one in similar close relationship the assumption of hostility is felt to be incompatible with an existing tie of authority, love or appreciation. The maxim in these cases is he denial of hostility all around. By repressing one’s own hostility the person denies that there is any hostility on one’s part, and by projecting one’s repressed hostility to thunderstorms one denies any hostility on the other’s part. Many illusions of happy marriage rest on an ostrich policy of this kind. #RandolphHarris 5 of 14

That a repression of hostility leads with inexorable logic to the generation of anxiety does not mean that anxiety must become manifest every time the process takes place. Anxiety may be removed instantaneously by one of the protective devices we have discussed or shall discuss later. A person in such a situation may protect oneself by such means, for example, as developing an enhanced need for sleep or taking to drink. There are infinite variations in the forms of anxiety which may ensue from the process of repressing hostility. For instance, though things, or objects, have a radically different existence than do conscious human beings, we so often treat the two in the same way. Increasingly, society identifies people’s roles with their overall beings; factory managers, for example, perceive their workers as mechanical parts; consumers equate producers with things (for instance, clerk-things, waiter-things, doctor-things); and even governments, such as the American Democratic Party, views its citizens as moldable tools of the state. Yet our authentic existence is completely contrary to these frozen interpretations of our lives: it is a “no-thing.” At every instant, that is, we are completely free to disengage from who we were that instant before, not in the sense of changing our material reality or the circumstances within which are thrust, but in the sense of adopting attitudes toward these facticities. #RandolphHarris 6 of 14

To live authentically, then, one must be prepared, at each instant, to negate one’s identities of the past, to create new identities (or attitudes), and to affirm the nothingness that one is. How workable is this demanding vision of being? It is highly workable because we live it whether we want to acknowledge the point or not. We are condemned to be free. It is extremely difficult to achieve such a liberated state. For unlike experiencing a fullness of Being, it would be like a constant state of disorientation, or nausea—a void that we would be perpetually responsible for filling. It would also be a disconnected state, completely immune to subconscious (for example, cultural, historical, or personal) influences. However, do we really have to acknowledge total freedom to adopt attitudes toward a given situation in order to be considered authentic; or are there mitigating circumstances, pre- or unreflected-upon meanings, that color and limit our attitudinal range? Inherent in power-to-be is the need to affirm one’s own being. This, the second level in our spectrum, is the quiet, undramatic form of self-belief. It arises from an original feeling of worth imparted to the infant through the love of a parent or parents in the early months, and it shows itself later on in life as a sense of dignity. The word dignity, coming from the Latin dignus, “worthy,” means a “feeling of intrinsic worth,” an essential for every mentally healthy human being. #RandolphHarris 7 of 14

Many things many happen to this initial longing to be valued. Sometimes people believe things like, “I am worth something, but nobody in the World knows it.” Or they may feel, “I am not worth anything, and I am not supposed to be except when others can use me for pleasures of the flesh.” Or some may believe, “I am not worthy anything, but allied with God I am worth everything in the World.” The error many persons make is that of bypassing self-affirmation and jumping straight from powerlessness into aggression and violence. When one has always been powerless, the heady feeling one gets when one first realizes one is does have power seems to be intoxicating. It is as though one had to summon up adrenalin in order to experience the fact that one has power to be, and once the adrenalin is present, one moves on the strength of it into aggressive behavior. Hence persons in therapy often go through periods of being what their friends and family call excessively aggressive just after they realize their own power to be. This aggression or violence can burn like bonfire, but is generally no more than a temporary exercise. If self-affirmation, as a step in a person’s development, is omitted or given the staying capacity and depth to one’s power to be. #RandolphHarris 8 of 14

Many in our culture tend to deny self-affirmation on moral grounds. They have been taught that this urge is selfish or egocentric in the pejorative sense, and that the way to love others is hate yourself. This is one of the most thoroughly anachronistic aspects of our deteriorated puritanism; our attitudes toward others parallel our attitudes toward ourselves and a basic love for ourselves is necessary if we are to love others, has now been proved beyond any doubt. The Biblical precept means what it says: Love your neighbor not as you hate yourself but as you love yourself. Therapeutically, it often helps to cast the patient’s behavior into perspective by reminding one, “You would not treat another person as badly as you treat yourself.” Ecstasy is the accurate term for the intensity of consciousness that occurs in the creative act. However, it is not to be thought of merely as a “letting go”; it involves the total person, with the subconscious and unconscious acting in unity wit the conscious. It is not, thus, irrational; it is, rather, suprarational. It brings intellectual, volitional, and emotional functions into play all together. What I am saying may sound strange in the light of our traditional academic psychology. It should sound strange. Our traditional academic psychology has been founded on the dichotomy between subject and object which has been the central character of Western thought for the past four centuries. #RandolphHarris 9 of 14

This dichotomy between subject and object is the cancer of all psychology and psychiatry up to now. It is not avoided by behaviorism or operationalism, which would define experience only in objective terms. Nor is it avoided by isolating the creative experience as a purely subjective phenomenon. Most psychological and other modern schools of thought still assume this split without being aware of it. We have tended to set reason over against emotions, and have assumed, as an outgrowth of this dichotomy, that we could observe something most accurately if our emotions were not involved—that is to say, we would be least biased if we had no emotional stake at all in the matter at hand. I think this is an egregious error. There are now data in Rorschach responses, for example, that indicate that people can more accurately observe precisely when they are emotionally involved—that is, reason works better when emotions are present; the person sees sharper and more accurately when one’s emotions are engaged. Indeed, we cannot really see an object unless we have some emotional involvement with it. It may well be that reason works best in the state of ecstasy. What manner of encounter releases the vitality? What particular relation to landscape or inner vision or idea heightens the consciousness, brings forth the intensity? #RandolphHarris 10 of 14

By asking these questions, the teacher soon finds that one is faced by a new problem: the temperamental incompatibilities of the students. They cannot study together without coming into disagreement and they cannot work together without coming into conflict. They take offense too easily and do not realize that the teacher has duties toward many other students besides themselves. They cannot even discover that the teacher has sent more letters of given more interviews to another student without becoming jealous of the latter. Thus the personal factor cannot be eliminated from any group. In the end, the teacher finds that one has to be advise each student not to concern oneself about the others. So the teacher concludes that one can get better results by dealing with each individual separately than in a group. Those who serve the interests of their institution, those who mold its policy and become its instrument, will have to choose between such activity and the Ideal. To overact against the misuse of power of the deficiencies of an institution is to commit a fresh error. Whilst beings are imperfect and whilst power makes them drunk, the real issue is why the inhibitions are there in the first place? We cannot entrust the government of any religious institution, any religious organization, or any human life to a single being. #RandolphHarris 11 of 14

The organization of church, group, or society along the usual lines is too often motivated by a mixture of urges—some creditable but others not. If there is the desire to spread what is believed to be true, there may also be the desire to occupy a prominent leading position in the organization, the ambition to dominate others. People try to escape their responsibility in this matter by handing it over to an official Church, or Spiritual Guide, or referring to Scripture. However, they fail to see that in the end it is they themselves who judge between doctrines, decide upon beliefs, choose spiritual paths, request ceremonies and accept observances, and finally personally pronounce the words: this is Truth! To accept belief is unconsciously or consciously to pass a judgment, one’s own judgment, on that belief. The illuminate is conscious of both the ultimate unity and the immediate multiplicity of the World. This is a paradox. However, one’s permanent resting place while one is dealing with others is at the junction-point of duality and unity so that one is ready at any moment to absorb one’s attention in either phase. The understanding that everything is illusive is not the final one. It is an essential stage but only a stage. #RandolphHarris 12 of 14

Ultimately you will understand that the form and separateness of a thing are illusory, but the thing-in-itself is not. That out of which those forms appear is not different from them, hence Reality is one and the same in all things. This is the paradox of life and a sharp mind is needed to perceive it. However, to bring beginners out of their Earthly attachments, we have to teach first the illusoriness of the World, and then raise them to a higher level of understanding and show that the World is not apart from the Real. That Thou Art unifies everything in essence. However, this final realization cannot be got by stilling the mind, only by awakening it into full vigour again after the spiritual peace has been attained and then letting its activity cease of its own accord when thought merges voluntarily into insight. When that is done, you know the limitations of both soul and enquiry of mind as successive stages. Whoever realizes this truth does not divorce from matter, but realize non-difference from it. Hence we call this highest path the soul’s unity. However, to reach it one has to pass through the revelations of evolution and gain wisdom and knowledge. Christian Science caught glimpses of the higher truth but some get their facts and fancies confused together. Many admire the human heart, loving others as it does, mate with mate, and family with family, they imagine Heaven. #RandolphHarris 13 of 14

Beings have imagined it; the time of the reunion of souls when their kin will be restored to them and to each other, and all will sing in bliss! They have imagined eternity because their love demands it. They have conceived of these ideas as they conceive of fleshly children! And their souls are greats. They reach out beyond the love of self and the service of self in the name of Love. Love goes back and forth between Earth and Heaven eternally. Being know the Lord is here, and they want to know everything about God. And about themselves. They know and they want to know. God’s essence is Goodness, and he will not suffer these souls to cry in gloom and ignorance. God will not suffer the ingenious Humankind to continue without an inkling of the Divine. Souls of the dead have given human much inspiration, and encouragement, and those souls are out of Nature, as many have beheld it, and growing stronger by the day. In this high state one’s own mind is consciously connected with the divine Mind. The result can scarcely be understood by the uninitiated. “And it came to pass that after this manner of language did I persuade my brethren, that they might be faithful in keeping the commandments of God. And after the Angel had spoken unto us, he departed,” reports 1 Nephi 3.21 and 3.30. #RandolphHarris 14 of 14

And How do We Relight the Flame When it is Cold, Why do We Dream When Our Thoughts Mean Nothing?

August 6, 2019 8:17 am

God said: “Wait!” So I found myself stopped at the gates of Heaven, along with all my companions, the Angels who generally went and did what I did, and Michael and Gabriel and Uriel, though not among my companions, were there, too. “Memnoch, my accuser,” said God, and the words were spoken with the characteristic gentleness and a great effulgence of light. “Before you come into Heaven, and you begin your diatribe, go back down to the Earth and study all you have seen thoroughly and with respect—by this I mean humankind—so that when you come to me, you have given yourself every chance to understand and to behold all I have done. I tell you now that Humankind is part of Nature, and subject to the Laws of Nature which you have seen unfold all along. No one should understand batter than you, save I. But go, see again for yourself. Then, and only then, will I call together a convocation in Heaven, of all Angels, of all ranks and all endowment, and I will listen to what you have to say. Take with you those who seek the same answers you seek and leave me those Angels who never cared, nor taken notice, nor though of anything but to live in My Light.” Parts of the psychoanalysis of a young man will demonstrate what happens when an individual’s power cannot be admitted consciously and openly, much like Memnoch In Anne Rice’s Memnoch the Devil. #RandolphHarris 1 of 16

The power is not erased but comes out in a myriad of other, separate ways. These ways may be camouflaged power or they may be pseudopower. Soren, a Ph.D. student, good-looking, tall, appeared younger than his twenty-six years. He was the third and last child of an affluent Italian family of which the oldest child, Soren’s brother, who was nine years his senior, had always been successful both socially and on the athletic field. Soren’s sister, who was seven years older, had been in some form of therapy most of her life, had been hospitalized after a schizophrenic breakdown, and had been mute for two years in the mental hospital where she now was. His father, the treasurer of a large chain of stores, was detached, successful at work, and hypochondriacal at home—kind at times, but completely unpredictable, wanting the children to be “sweet” to him and reacting to family disagreements by becoming sick and withdrawing. Soren’s mother, who had been and still was a beauty, dominated the family constellation. She was flighty, subtle, inconsistent, intelligent, and in arguments would change her viewpoint with every sentence in order to put the other person on the defense. #RandolphHarris 2 of 16

She had “spoiled” Soren—preparing his favorite cuisine, driving him to school so that he would not have to take the subway like the other boys—and was more than glad when Soren, who disliked school consistently and strongly, would feign illness in order to stay home with her. Soren’s mother was delicate toward him, actively opposing his ineffectual efforts later to date girls. The mean table was a constant battlefield of bickering, with one member of the family not speaking to another for weeks on end. This technique of cutting the resented person dead (“I would walk by my father as though he was not there,” said Soren) was resorted to particularly by Soren and his sister, the weakest members of the family. Soren’s sister eventually enlarged the pattern to include the whole World by her muteness at the hospital. Our opening question is: How was Soren to achieve any power in such a family and such a World? Caught in a double bind, with a mother who would change her stance at the drop of a word, with a father who would withdraw with the threat of a heat attack whenever the smoldering undercover warfare of the family burst out into the open, a pawn between his sister who was mentally disturbed and a successful brother who did come to protect Soren at school but teased him mercilessly at home—what was Soren to do? #RandolphHarris 3 of 16

Should Soren try, now that he had grown to six feet and was good-looking, to assert himself on the social scale? However, the girls at high school had always called him the “baby” (which he had been), and this still bedogged him. The athletic field? He was a novice there; and besides his brother had completely usurped that mode of recognition. Intellectually? For his entire life, until he got into college, he had hated school, did not prepare his work. All of this in spite of the fact that he basically was highly imaginative and, as it later turned out, demonstrated a rich mind and active intelligence. In his boyhood Soren presents the picture of the “little fellow,” who had learned early to be “sweet” to others, never to blow up, and, like the little countries in Europe in the eighteenth century, to get some protection by making alliances with different important members of the family. This self-deprecation pattern went so far, he confessed, that he preferred to be disliked in high school (the other boys had for him a disparaging nickname, “Sappo”) because that at least brought him some attention. Where does his power go? When he was sixteen he had had two epileptic attacks and had been on a daily dose of Dilantin since. #RandolphHarris 4 of 16

These epileptic attacks are interesting for our purpose as a symptom of the seething cauldron of emotions under the surface in Soren. Whatever these attacks show physically, the psychological dimension is generally a massive rage. This rage builds up and finally explodes in the periodic seizure. The explosion is blotted out of consciousness, so the individual never has to be aware of, or has to be responsible for, what he does. However, it turns out to be violence directed chiefly against himself—the person himself gets physically hurt, to a greater or lesser degree, as he falls at the time of the seizure. Furthermore he is, like Soren, chronically crippled by having this Damocles’ Sword hanging over his head, never knowing when it will fall. All the while Soren denied this, saying: “I never get emotional or upset—I saw what it does to my sister so I vowed I would never get that way.” Soren’s dreams early in the therapy were frequently of thieves breaking into the house, which was a kind of fortress for him. The only thing he could do was to play dead, the ultimate symbol of impotence and innocence: A group of thieves was in the house. Someone came downstairs—I curled up as though dead. He looked at me a long time. After a while I went outside. The thieves grabbed me. Then a crowd of people were outside, where a woman began to chase me with a meat cleaver in her hand, and then a man took the cleaver and began to chase me. #RandolphHarris 5 of 16

“I remember moments of unhappiness,” said Soren, “never any joy in our family. I learned to roll with the punches in family fights, to go along, never to expect anything—you get hurt that way. Why struggle? It is painful, and I learned early never to believe in pain of any sort…Nobody paid any attention to my feelings. I was always belittled.” This is similar to the way Memnoch felt about God creating human beings and their suffering. “I went up to Heaven,” he said, “ablaze with thoughts and doubts and speculations. I knew wrath. The cries of suffering mammals had taught me wrath. The screams and roars of wars amongst beings had taught me wrath. Decay and death had taught me fear. Indeed all of God’s Creation had taught all I needed to speed before him (God) and say, ‘Is this what you wanted! Your own image divided into male and female! The spark of life now blazing huge when either dies, male or female! This grotesquerie; this impossible division; this monster! Was this the plan?’” Soren and Memnoch are both like Gulliver, all tied up with ropes by Lilliputians, this is a symbol which betrays their own image of hidden power. Memnoch’s only happy time was before the creation of humans. Soren’s only happy time was the year he went to Israel. #RandolphHarris 6 of 16

The Israeli-Arab war was beginning, and Soren covered it for an American newspaper. He looked back upon this period with fond memories; he loved the excitement, the enforced relationship with death in his walking along the Gaza strip among the bodies of fallen soldiers. For a brief period he left himself to be of some significance. He was twenty-four at this time, and Soren fell in love with a girl—the first time he had ever been in love. The occasion, as distinguished from the cause, of his coming for psychoanalysis was his turmoil over whether to marry this girl or not. His family was aligned against her, but when I met her she seemed a sympathetic though somewhat optimistic person who was someone Soren could talk and who gave him some recognition. About three months after his psychotherapy started, he told me that he believed he could influence distant objects to change. He was shy and hesitant in telling me this, saying he knew it sounded irrational and adding that if I did not believe what he said he could not tell me. I replied that my task was not to argue the truth or falsehood of such ideas; but to find out what function they served for him; and obviously the ideas were significant for him. This apparently satisfied him, for Soren then began to reveal a whole system of belief in “retribution” at the hands of God and in harm being meted out to others and punishment for wrongs they had done. #RandolphHarris 7 of 16

When we awakens in the morning, Soren must think of his family or else they would get hurt. He must lift the sheets up two feet, look at an exact spot on the wall, stand up exactly the right way on the floor, go to the bathroom and urinate, all before he exchanged a word with anyone. He must take his clothes out, put on his undershirt, sit down on the bed and put his left shoe on first, then his trousers. If he makes a mistake in this ritual, he must go back to bed and start the whole thing over. After that he must say “good morning” to Charlotte (the maid) or to his brother. At breakfast he had to eat in the same rigid order; he must drink his orange juice, then eat his egg, then drink his milk. And so on. When he does something wrong in this system, his father will have a heart attack or something will happen to his mother. Punishment and happiness, he believed, were portioned out by God. Several years earlier Soren had been relatively happy when enrolled in journalism school. As a “result” his grandmother died because he had placed the book Huckleberry Finn in a certain position on his desk or because of the way he had placed his pennies on his dresser. When I, testing the rigidity of the system, asked whether his grandmother might not have died anyway, he replied, not at the time or in some other way. If Soren does right, others will benefit; if he does wrong, others, especially those in his own family, will get sick or have accidents. #RandolphHarris 8 of 16

Soren cannot have pleasures of the flesh, nor must he enjoy it very much. When he did experience pleasures of the flesh, he waited in fear for several days for the retribution to fall. Surely enough, two days later his mother was mugged and robbed in the train station in a neighboring city. What strikes us immediately in this complex system is the tremendous power it gives him. Any chance deed of his could decide whether someone lived or died. He even had power over the weather: “When it rains, the rain is sent by God to punish me.” He actually controlled the Universe that way. “I have to control everything about my life. I could not live if I did not control the future.” It is worthy of note that “control” was one of Soren’s favorite words, and he used it often. I contended myself at first by remarking that he must feel as if he were in a strait jacket with all those rigid compulsions, and did not he find it a heavy weight upon him? He agreed that it was difficult, but he had no choice. Moreover, he had not been able to read Faust when in high school because of all the “demons” running around in it, and even Mary Poppins was prohibited when it became filled with devils. He could not say the word that goes before Yankees in the title of a contemporary play. #RandolphHarris 9 of 16

Soren did see the vast power that his system gave him, after I pointed it out to him. However, Memnoch was also very powerful. God created him and his followers first—the archangels were Memnoch, Michael, Gabriel, Uriel, and many others whose names have never been discovered—either inadvertently or deliberately. There were actually fifty archangels, and they were the first made. Memnoch is actually Satan. The archangels are very powerful because they are the ones who communicated in the most direct way with God, and also with the Earth. That is why they were labeled Guardian Angels, as well as Archangels. Much like Soren, the Archangels were sometimes given a low rank in religious literature, but they do not have a low rank. What they have is the greatest personality and the greatest flexibility between God and humans. However, whenever the Angels have a problem with God, they would take their concerns to Memnoch, so much like Soren a lot of power rested on his shoulders. Also, like Soren, Memnoch became rejected as he was deemed God’s accuser. Satan means accuser. “And the early religious writers, knowing only bits and pieces of the truth, thought it was man whom I accused, not God; but there are reasons for this, as you will soon see. You might say I have become the Great Accuser of everybody,” says Memnoch. #RandolphHarris 10 of 16

Much like Soren, some thought Memnoch seemed “exasperated.” Soren have lived as a child, he knew, in such emotional disorder that he had to have something solid. He was compensating for a boyhood that was completely powerless. “I would allow people to use me to build themselves up,” he said; and one can be sure Soren have to take revenge. The neurotic power (or magic) is in direct proportion to the early powerlessness. Such a person will not and cannot five up his system until he experiences some real power in the actual World. That Soren had plenty of threats against which to protect himself is shown in several dreams that occurred during the weeks he was telling me about his retribution system. One was: “I was left in the house alone. A masked man and woman disguised as my mother and father broke into our house to attack me.” He also often dreamed of the Mafia, and suddenly asked one day: “Is my mother this Mafia, the enemy? Sometime pain is the punishment or is an alleviating factor. I then can give up the compulsions. Generally the compulsions does not affect my life, but it leaves me very frightened. In some ways it is like voodoo. I keep thinking may I have dome something I should not have. I do not want to be responsible for all those things happening.” #RandolphHarris 11 of 16

Memnoch feels the say way as Soren, he does not want to be held responsible for everyone’s mistakes. “At times when I am angry and making speeches to all of Heaven, I accuse them…if you will pardon the expression again—of being held to Go as if by a magnet and not having a free will or personality such as we possess. But they have these things, they do, even the Ophanim, who are in general the least articulate or eloquent—in fact, Ophanim are likely to say nothing for eons—and any of these First Triad can be sent by God to do this and that, and have appeared on Earth, and some of the Seraphim have made rather spectacular appearances to men and women as well. To their credit, they adore God utterly, the experience without reserve the ecstasy of his presence, and he fills them completely so that they do not ask questions of him and they are more docile, or more truly aware of God, depending on one’s point of view,” Memnoch. So, you can see that both Memnoch and Soren feel frustrated and like they are the only ones who can keep the order and peace. However, is it not that Soren and Memnoch want the controlling the system not to continue—it gives their lives a tremendous sense of significance—but neither wants to accept the responsibility for the power. It is to be kept secret, not admitted openly; they both are a controller of life and death for countless people related to them, and no one but the both of them know it. #RandolphHarris 12 of 16

By acting as controller, Memnoch and Soren can preserve their façade of innocence. When people have to ask for help, and feel a need to be in control, it can be humiliating. Therefore, they have to work out a covert system of secret control over others while doing so. Much like Memnoch, Soren was a puppeteer, pulling wires, in reality or in fantasy, to direct his therapist, his girl friend, his professors, and everyone around him. Memnoch had to direct God, the Angels, and humans. They both are weak, greatly needing an authority figure and tried to maneuver people into taking the responsibility they felt they had. One must, at all costs, not let one’s power come out into the open or let oneself be seen as powerful; one must forever remain the innocent little boy or Angel. To make someone else responsible but powerless—this is the bind the Soren and Memnoch tried to put their authority figure in. It is the bind both of them had been in all of their lives. The pattern of God and retributions, I proposed, must have the effect of reversing the above pattern: it must be a way that one can be powerful with no responsibility. Memnoch and Soren had no confidence in the possibility of their changing; change must come from the outside. This conviction was necessary to keep the whole retribution system intact. Memnoch and Soren get their power by being secretly allied with God. #RandolphHarris 13 of 16

All power remains with God; God requires that Soren and Memnoch have no autonomous power to assert themselves. If one once decided that one could make a fateful decision on one’s own, God himself would be challenged and the whole system would fall away like mist under the morning Sun. Taking responsibility upon one’s self, asserting one’s own autonomy, was challenging God and committing the sin of hubris. “Angels are not perfect. You can see that already. They are Created Beings. They do not know everything God knows, that is obvious to you and everyone else. However, they know a great deal; they know that all can be known in Time if they wish to know it; and that is where Angels differ, you see. Some wish to know everything in Time, and some care only for God and god’s reflection in those of his most devoted souls,” Anne Rice. One who has attained the consciousness of Overself puts in no claim to the attainment. One accepts it in so utterly natural and completely humble a manner than most people are deceived into regarding one as ordinary. One has not attained who is conscious that one has attained, for this very consciousness cunningly hides the ego and delivers one into its power. That alone is attainment which is natural, spontaneous, unforced, unaware, and unadvertised, whether to the being or to others. #RandolphHarris 14 of 16

At this stage there is no struggle for further growth; it comes as softly and as naturally as a flower’s. There is no sacrifice of things the ego desires or clutches to itself, for there is such insight as to their worth or worthlessness that they stay or fall away of themselves. It is better to attain such high status without knowing it. For this absence of pride and presence of humility keeps the ego from threatening it. The actions of a being who has attained this degree are inspired directly by one’s Overself, and consequently are not dictated by personal wishes, purposes, passions, or desires. They are not initiated by one’s ego’s will higher than one’s own. Since there is no consciously deliberating thinking, no broken trends. There is only spontaneous thought, feeling, and action, all being directed by intuition. For one not to be aware that one is acting virtuously, courageously, wisely, or practicing contemplation beautifully, free from interfering mental images and thought, this is the ideal disposition. For then, if one does not know that one—the person—is doing so, no egoism will taint one’s consciousness. It will be pure being. One will do whatever has to be done by one as a human creature—whether it be a physical act or a mental one, one will respond to all situations that call for a human response, but neither the act nor the response will be accompanied by the personal ego. #RandolphHarris 15 of 16

This does not mean that one’s Worldly life or one will suffer loss of identity—only that one will be isolated from the Worldly self-centered thought, desire, and motive which prompts the existence of the mass of people. One feels no need—so conspicuous in neurotics with a message—to call attention to oneself. Rather does one seek to keep it away. The strength of the enlightenment will determine the extent of its effects. An illumination maybe permanent but at the same time it may be only partial. Not until it is complete and lasting is it really philosophic. It is not only true that there is variety in the types of illumination but also true that there is a scale of degrees in the illumination itself. Until one has established permanently, although not necessarily at the very highest level, the consciousness can become corrupted, the being can fall back. “As I sit here and slowly close my eyes, I take another deep breath and feel the wind pass through my body. I am the one in your soul, reflecting inner light. Protect the ones who hold you, cradling in your inner child. I need serenity in a place where I can hide. I need serenity, nothing changes, days go by. Where do we go when we just do not know and how do we relight the flame when it is cold. Why do we dream when our thoughts mean nothing and when will we learn to control? Tragic visions slowly stole my life. Tore away everything, cheating me out of my time,” Serenity by Godsmack. #RandolphHarris 16 of 16

Good Health Generally Means the Ability to Resolve Contradictions—It is a Synthesis Like Breathing!

August 6, 2019 12:14 am

God created the Universe and Time. Well, we were astonished, and we were also enthralled! Absolutely enthralled. God said to us, “Watch this, because this will be beautiful and will exceed your conceptions and expectations, as it will Mine.” It is all garbled, in countless texts throughout the World. There are texts which are irretrievable now which contained amazingly accurate information about cosmology; and there are texts that mortals know; and there are texts that have been forgotten but which can be rediscovered in time. “And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone,” reports Matthew 14.23. He was there alone. So are we. Beings are alone because they are mortal! In some way every creature is alone. In majestic isolation every star travels through the darkness of endless space. Each tree grows according to its own law, fulfilling its unique possibilities. Animals live, fight, and die for themselves alone, confined to the limitations of their bodies. Certainly, they also appear as male and female, in families and in flocks. Some of them are gregarious. However, all of them are alone! Being alive means being in a body—a body separated from all other bodies. And being separated means being alone. #RandolphHarris 1 of 15

This is true of every creature, and it is more true of humans than any other creature. One is not only alone; one also knows that one is alone. Aware of what one is, one asks the question of one’s aloneness. One asks why one is alone, and how one can triumph over one’s being alone. For this aloneness one cannot endure. Neither can one escape it. It is one’s destiny to be alone and to be aware of it. Not even God can take this destiny away from one. In the story of paradise we read—“Then the Lord God said, It is not good that man should be alone.” And as we pondered, as we opened our arms and sang and tried to comfort them, while stepping invisibly and artfully through the material of Earth, something momentous made itself known to us, shocking us out of our explorations. Before our very eyes, the Twelfth Revelation of Physical Evolution was upon us! It struck us like the light from Heaven; it distracted us from the cries of the covert invisible! It shattered our reason. It caused our songs to become laughter and wails. The Twelfth Revelation of Evolution was that of the female of the human species had begun to look more distinctly different from the male of the human species by margin so great that no other anthropoid could compare! #RandolphHarris 2 of 15

The female grew pretty in our eyes, and seductive; the hair left her face, and her limbs grew graceful; her manner transcended the necessities of survival; and she became beautiful as flowers are beautiful, as the wings of birds are beautiful! What had risen, a female tender-skinned and radiant of face. And God created the woman from the body of Adam. Here an old myth is used to show that originally there was no bodily separation between man and woman; in the beginning they were one. Now they long to be one again. However, although they recognize each other as flesh of their own flesh, each remains alone. They look at each other, and despite their longing for each other, they see their strangeness. In the story, God himself makes them aware of this fact when he speaks to each of them separately, when he makes each one responsible for one’s own guilt, when he listens to their excuses and mutual accusations, when he pronounces a separate curse over each, and leave them to experience shame in the face of their nakedness. They are each alone. #RandolphHarris 3 of 15

The creation of the woman has not overcome the situation which God describes as not good for man. He remains alone. And the creation of the woman, although it provides a helper for Adam, has only presented to the one human being who is alone another human being who is equally alone, and from their flesh all other beings, each of whom will stand alone. We ask, however—is this really so? Did not God accomplish something better? Is not our aloneness largely removed in the encounter of the genders? Certainly it is during hours of communion and in moments of love. The ecstasy of love can absorb one’s own self in its union with the other self, and separation seems to be overcome. However, after these moments, the isolation of self from self is felt even more deeply than before, sometimes ever to the point of mutual repulsion. We have given too much of ourselves, and now we long to take back what was given. Our desire to protect our aloneness is expressed in the feeling of shame. When our intimate self, mental or bodily is opened, we feel ashamed. We try to cover our vulnerability, as did Adam and Eve when they became conscious of themselves. #RandolphHarris 4 of 15

Thus, man and woman remain alone even in the most intimate union. They cannot penetrate each other’s innermost center. And if this were not so, they could not be helpers to each other’ they could not have human community. This is why God himself cannot liberate mortals from their aloneness: it is human’s greatness that one is centered within one’s own being. Separated from one’s World, one is thus able to look at it. Only because one can look at it can one know and love and transform it. God, in creating one the ruler of the Earth, had to separate one and thrust one into aloneness. Humans are also therefore able to be spoken to by God and by other beings. One can ask questions and give answers and make decisions. One has the freedom for good or evil. Only one who has an impenetrable center in oneself is free. Only one who is alone can claim to be a human. This is the greatness and this is he burden of being. “In the sweat of thy face shalt thou eat bread.” From this primal decree millions of human beings are now liberated. More and more beings have more and more leisure. The working day grows shorter, the week end longer. More and more women are released at an earlier age from the heavier tasks of the rearing of children, in the small family of today, when kindergarten and school and clinic and restaurant come to their assistance. #RandolphHarris 5 of 15

More and more people are freed for other things, released from the exhaustion of their energies in the mere satisfaction of elementary wants. No longer is the pattern so simple as that of Longfellow’s blacksmith, who something attempted, something done, had earned a night’s repose. Released from what? When necessity no longer drives, when people own long hors in which to do what they want, what do they want to do? Where necessity is heavy upon beings, they yearn for the joys of leisure. Now many have enough leisure. What are the joy they find? The shorter working day is also a different working day. Nearly all people work for others, not for themselves—not the way a person works who has one’s own little plot of Earth and must give oneself up to its cultivation. For many, work has become a routine—not too onerous, not too rewarding, and by no means engrossing—a daily routine until the bell rings and sets them free again. For what? It is a marvelous liberation for those who learn to use it; and there are many ways. It is the great emptiness for those who do not. People of a placid disposition do not know the great emptiness. When the day’s work done, they betake themselves to their quiet interests, their hobbies, their gardens or their amateur workbenches or their stamp collecting or their games or their affairs or their church activities or whatever it be. #RandolphHarris 6 of 15

When they need more sting in life, they have a mild “fling,” taking a little “moral holiday.” Some find indulgence enough in the vicarious pleasure of snidely malicious gossip. Their habits are early formed and they keep a modicum of contentment. However, the number of the placid is growing less. The conditions of our civilization do not encourage that mood. For one thing, the old-time acceptance of authority, as God-given or nature-based, is much less common. Religion is for very many an ancient tale, a tale of little meaning, though the words are strong, reduced to ritual or the moral precepts of the Sunday pulpit. There is little allegiance to the doctrine that every being has allotted place. How could there be when competition has become a law of life? There is incessant movement and disturbance and upheaval. And with the new leisure there come new excitations, new stimuli to unrest. So the new leisure has brought its seeming opposite, restlessness. And because these cannot be reconciled the great emptiness comes. Faced with the great emptiness, unprepared to meet it, most people resort to one or another way of escape, according to their kind. Those who are less conscious of their need succeed in concealing it from themselves. They find their satisfaction in the great new World of means without ends. #RandolphHarris 7 of 15

Those who are more conscious of their need cannot conceal it; they only distract themselves from the thought of it. Their common recourse is excitation, and they seek it in diverse ways. The first kind are the go-getters. When they are efficient or unscrupulous or both, they rise in the World. They amass things. They make some money. They win some place and power. Not for anything, not to do anything with it. Their values are relative, which means they are no values at all. They make money to make more money. They win some power that enables them to seek more power. They are practical beings. They keep right on being practical, until their unlived lives are at an end. If they stopped being practical, the great emptiness would engulf them. They are like planes that must keep on flying because they have no landing gear. The engines go fast and faster, but they are going nowhere. They make good progress to nothingness. They take pride in their progress. They are outdistancing other beings. They are always calculating the distance they have gained. It shows what can be done when you have the know-how. They feel superior and that sustains them. They stay assured in the World of means. What matters is winning. “But what good cam of it at last?” Ouoth little Peterkin. “Why that I cannot tell,” said he, “But ’twas a famous victory.” Victory for the sake of the winning, means for the sake of the acquiring, that is success. So the circle spins forever means without end, World without end. Amen. #RandolphHarris 8 of 15

One will find that the onset of insight will not be at all like the picture of it which one had previously and erroneously formed. When one awakens to truth as it really is, one will have no occult vision, one will have no astral experience, no ravishing ecstasy. One will awaken to it in a state of utter stillness, and one will realize that truth was always there within one and that reality was always there around one. Truth is not something which has grown and developed through your efforts. It is not something which has been achieved or attained by laboriously adding up those efforts. It is not something which has to be made more and more perfect each year. And once your mental eyes are opened to truth they can never be closed again. The discovery of one’s true being is not outwardly dramatic, and for a long time no one may know of it, except oneself. The World may not honour one for it: one may die as obscure as one lived. However, the purpose of one’s life has been fulfilled; and God’s will has been done. There is nothing melodramatic about realization of Truth. Those who look for marvels look in vain, unless indeed its bestowal of singular serenity is a marvel. No one really knows ho this enlightenment first dawns on one. One moment it was not there, the next moment one was somehow in it. No announcements tell the World that one has come into enlightenment. No heralds blow the trumpets proclaiming being’s greatest victory—over oneself. This is in fact the quietest moment of one’s whole life. #RandolphHarris 9 of 15

To find out that one’s way does lie through cults, in the hope of finding one to suit one, ventures into a danger-beset field, where lunacy is often mistaken for illumination and where exaggerated claims substitute for solid facts. The desire for power over others, for authority, is a form of personal ambition which has, in the past, mixed easily with a spiritual glimpse. A new sect, a new movement, has then come to birth. The seeker after truth who comes in contact with it would be far safer to take some of the teaching without sacrificing one’s freedom, without joining the group. If any work, institution, or organization is centered in the Overself it cannot fall into the base, negative, or selfish currents which, in the historic past, have polluted, poisoned, and sometimes destroyed so many tasks and enterprises. The fears which repression serves to overcome may also be overcome by keeping the hostility under conscious control. However, whether one controls or represses hostility is not a matter of choice, because repression is a reflex-like process. It occurs if in a particular situation it is unbearable to be aware that one is hostile. In such a case, of course, there is no possibility of conscious control. The main reasons why awareness of hostility may be unbearable are that one may love or need a person at the same time that one is hostile toward one, that one may not want to see the reasons, such as envy or possessiveness, which have promoted the hostility or, that it may be frightening to recognize within one’s self hostility toward anyone. #RandolphHarris 10 of 15

In such circumstances repression is the shortest and quickest way toward an immediate reassurance. By repression the frightening hostility disappears from awareness, or is kept from entering awareness. I should like to repeat this sentence in other words, because for all its simplicity it is one of those psychoanalytic statements which is but rarely understood: if hostility is repressed the person has not the remotest idea that one is hostile. The quickest way toward a reassurance, however, is not necessarily the safest way in the long run. By the process of repression the hostility—or to indicate its dynamic character we had better use here the term rage—is removed from conscious awareness but is not abolished. Split off from the context of the individual’s personality, and hence beyond control, it revolves within one as an affect which is highly explosive and eruptive, and therefore tends to be discharged. The explosiveness of the repressed affect is all the greater because by its very isolation it assumes larger and often fantastic dimensions. As long as one is aware of animosity its expansion is restricted in a few different ways. First, consideration of the circumstances as they are in a given situation shows one what one can and what one cannot do toward an enemy or alleged enemy. Second, if the anger concerns one whom one otherwise admires or likes or needs, the anger will sooner or later become integrated into the totality of one’s feelings. #RandolphHarris 11 of 15

Finally, inasmuch as a being has developed a certain sense of what is appropriate to do or not to do, personality being as it is, this too will restrict one’s hostile impulses. If the anger is repressed, then access to these restricting possibilities is cut off, with the result that the hostile impulses trespass the restrictions from inside and outside, though only in fantasy. If the chemist I mentioned yesterday had followed his impulses he would have wanted to tell others how Kirk had abused his friendship, or to intimate to his superior that Kirk had stolen his idea or kept him from pursuing it. Since his anger was repressed it became dissociated and expanded, as would probably have shown in his dreams; it is likely that in his dream he committed murder in some symbolic form, or became an admired genius, while others went disgracefully to pieces. By its very dissociation the repressed hostility will in the course of time usually because intensified from outside sources. For instance, if a high employee has developed an anger toward his chief, because the chief had made arrangements without discussing them with him, and if the employee represses his anger, never remonstrating against the procedure, the superior will certainly keep on acting over his head. Thereby new anger is constantly generated. #RandolphHarris 12 of 15

The neurotic attitude calls forth a reaction of the environment, by which the attitude itself is reinforced, with the result that the person is more and more caught, and greater and greater difficulty escaping. This phenomenon is called Teufelskreia. Another consequence of repressing hostility arises from the fact that a person registers within oneself the existence of a highly explosive affect which is beyond control. Before discussing the consequences of this we have to consider a question which it suggests. By definition the result of repressing an affect or an impulse is that the individual is no longer aware of its existence, so that in one’s conscious mind ones does not know that one has any hostile feelings toward another. How then can I say that one registers the existence of the repressed affect within oneself? The answer is possessed in the fact that there is no strict alternative between consciousness and unconscious, but that there are several levels of consciousness. Not only is the repressed impulse still effective—one of the basic discoveries of Dr. Freud—but also in a deeper level of consciousness the individual knows about its presence. Reduced to the most simple terms possible this means that fundamentally we cannot fool ourselves, that actually we observe ourselves better than we are aware of doing, just as we usually observe others better than we are aware of doing—as shown, for example, in the correctness of the first impression we ger from a person—but we may have stringent reasons for not taking cognizance of our observations. #RandolphHarris 13 of 15

For the sake of saving repetitive explanations I shall use the term register when I mean that we know what is going on within us without our being aware of it. These consequences of repressing hostility may themselves be sufficient to create anxiety, provided always that the hostility and its potential danger to other interests are sufficiently great. States of vague anxiety may be built in this way. More often, however, the process does not come to a standstill at this point, because there is an imperative need to get rid of the dangerous affect which from within menaces one’s interest and security. A second reflex-like process sets in: the individual projects one’s hostile impulses to the outside World. The first pretense, the repression, requires a second one: one pretends that the destructive impulses come not from one but from someone or something outside. Logically the person on whom one’s own hostile impulses will be projected is the person against whom they are directed. The result is that this person now assumes formidable proportions in one’s mind, partly because in any danger the degree of potency depends not only on the factual conditions but also on the attitude taken toward them. The more defenseless one is the greater the danger appears. The anxiety with which we react to a danger does not depend mechanically on the realistic greatness of the danger. An individual who has developed mechanically an attitude of helplessness and passivity will react with anxiety to a comparatively small danger. #RandolphHarris 14 of 15

As by-function the projection also serves the need for self-justification. It is not the individual oneself who wants to cheat, to steal, to exploit, to humiliate, but the others want to do such things to one. A wife who is unaware of her own impulses to ruin her husband and subjectively convince ed that she is most devoted may, because of this mechanism, consider her husband to be a brute wanting to harm her. The process of projection may or may not be supported by another process working to the same end: a retaliation fear may get hold of the repressed impulse. In this case a person who wants to injure, cheat, deceive others has also a fear that they will do the dame to him. How far the retaliation fear is a general characteristic ingrained in human nature, how far it arises from primitive experiences of sin and punishment, how far it presupposes a drive for personal revenge, I leave as an open question. Beyond doubt it plays a great role in the minds of neurotic person. These processes brought about by repressed hostility result in the affect of anxiety. In fact, the repression generates exactly the state which is characteristic of anxiety: a feeling of defenselessness toward what is felt an overpowering danger menacing from outside. “Tell them to fear not, for God will deliver them, yea, and also all those who stand fast in that liberty wherewith God hath made them free,” Alma 6.21. #RandolphHarris 15 of 15

Should I Ever Take Ease Upon a Bed of Leisure, May that Same Moment Mark My End!

July 30, 2019 12:04 am

It is a lust again of time and for the future, for the mysteries of the natural World. For being the watcher that I became that long-ago night in Paris, when I was forced into it. I lost my illusions. I lost my favorite lies. You might say I revisited that moment and was reborn to darkness of my own free will. The transition to a study of the negative aspects of bureaucracy is afforded by the application of Veblen’s concept of trained incapacity, Dewey’s notion of occupational psychosis, or Warnotte’s view of professional deformation. Trained incapacity refers to that state of affairs in which one’s abilities function as inadequacies or blind spots. Actions based upon training and skills which have been successfully applied in the past may result in inappropriate responses under changed conditions. An inadequate flexibility in the application of skills, will, inchanging milieu, result in more or less serious maladjustments. Thus, to adopt a barnyard illustration used in this connection by Kenneth Burke, chickens may be readily conditioned to interpret the sound of a bell as a signal for trained chickens to their doom as they are assembled to suffer decapitation. In general, one adopts measures in keeping with one’s past training and, under new conditions which are not recognized as significantly different, the very soundness of this training may lead to the adoption of the wrong procedures. #RandolphHarris 1 of 18

Again, in Burke’s almost echolalic phrase, “people may be unfitted by being fit in an unfit fitness”; their training may lead to the adoption of the wrong procedures. Dewey’s concept of occupational psychosis rests upon much the same observations. As a result of their day to day routines, people develop special preferences, antipathies, discriminations and emphases. (The term psychosis is used by Dewey to denote a “pronounced character of the mind.”) These psychoses develop through demand put upon the individual by the particular organization of one’s occupational role. The concepts of both Veblen and Dewey refer to a fundamental ambivalence. Any action can be considered in terms of what it attains or what it fails to attain. “A way of seeing is also a way of not seeing—a focus upon object A involves a neglect of object B.” In his discussion, Weber is almost exclusively concerned with what the bureaucratic structure attains: precision, reliability, efficiency. This same structure may be examined from another perspective provided by the ambivalence. What are the limitations of the organizations designed to attain these goals? For reasons which we have already noted, the bureaucratic structure exerts a constant pressure upon the official to be “methodical, prudent, disciplined.” #RandolphHarris 2 of 18

If the bureaucracy is to operate successfully, it must attain a high degree of reliability of behavior, an unusual degree of conformity with prescribed patterns of actions. Hence, the fundamental importance of discipline which may be as highly developed in a religious or economic bureaucracy as in the army. Discipline can be effective only if the ideal patterns are buttressed by strong sentiments which entail devotion to one’s duties, a keen sense of the limitation of one’s authority and competence, and methodical performance of routine activities. The efficacy of social structure depends ultimately upon infusing group participants with appropriate attitudes and sentiments. As we shall see, there are definite arrangements in the bureaucracy for inculcating and reinforcing these sentiments. At the moment, it suffices to observe that in order to ensure discipline (the necessary reliability of response), these sentiments are often more intense than is technically necessary. There is a margin of safety, so to speak, in the pressure exerted by these sentiments upon the bureaucrat to conform to one’s patterned obligations, in much the same sense that added allowances (precautionary overestimations) are made by the engineer in designing the supports for a bridge. #RandolphHarris 3 of 18

However, this very emphasis leads to a transference of the sentiments from the aims of the organization onto the particular details of behavior required by the rules. Adherence to the rules, originally conceived as a means, becomes transformed into an end-in-itself; there occurs the familiar process of displacement of goals whereby an instrumental value becomes a terminal value. Discipline, readily interpreted as conformance with regulations, whatever the situation, is seen not as a measure designed for specific purposes but becomes an immediate value in the life-organization of the bureaucrat. This emphasis, resulting from the displacement of the original goals, develops into rigidities and an inability to adjust readily. Formalism, even ritualism, ensures with an unchallenged insistence upon punctilious adherence to formalized procedures. This may be exaggerated to the point where primary concern with conformity to the rules interferes with the achievement of the purposes of the organization, in which case we have the familiar phenomenon of the technicism or red tape of the official. An extreme product of this process of displacement of goals is the bureaucratic virtuoso, who never forgets a single rule binding his or her actions and hence is unable to assist many of one’s clients. #RandolphHarris 4 of 18

A case in point, where strict recognition of the limits of authority and literal adherence to rules produced this result, is the pathetic plight of Bernt Balchen, Admiral Byrd’s pilot in the flight over the South Pole. According to a ruling of the department of labor Bernt Balchen cannot receive his citizenship papers. Balchen, a native of Norway, declared his intention in 1927. It is held that he has failed to meet the condition of five years’ continuous residence in the United States of American. The Byrd Antarctic voyage took him out of the country, although he was on a ship carrying the American flag, was an invaluable member of the American expedition, and in a region to which there is an American claim because of the exploration and occupation of it by Americans, this region being Little America. The bureau of naturalization explains that it cannot proceed on the assumption that Little America is American soil. That would be trespass on international questions where is has no sanction. So far as the bureau is concerned, Balchen was out of the country and technically has not complied with the law of naturalization. Such inadequacies in orientation which involve trained incapacity clearly derive from structural sources. The process may be briefly recapitulated. An effective bureaucracy demands reliability of response and strict devotion to regulations. #RandolphHarris 5 of 18

Such devotion to the rules of an effective bureaucracy leads to their transformation into absolutes; they are no longer conceived as relative to a set of purposes. This interferes with ready adaptation under special conditions not clearly envisaged by those who drew up the general rules. Thus, the very elements which conduce toward efficiency in general produce inefficiency in specific instances. Full realization of the inadequacy is seldom attained by members of the group who have not divorced themselves from the meanings which the rules have for them. These rules in time become symbolic in cast, rather than strictly utilitarian. The usefulness of organizations makes them a necessity. The appointment of people to administer those organizations is unavoidable. In the arrangements of human society, there is a necessary place for human institutions. However, organizations and bureaucracy may lead to anxiety. A way of escaping anxiety that is considered most radical consists in avoiding all situations, thoughts or feelings which might arouse anxiety. This may be a conscious process, as when the person who fear driving or mountain climbing avoids doing these things. More accurately speaking, a person may be aware of the existence of anxiety and aware of avoiding it. #RandolphHarris 6 of 18

One may also, however, be only dimly or not at all aware of avoiding activities. One may, for instance, procrastinate in matter which, without one’s knowledge, are connected with anxiety, such as making decision, going to the doctor or writing a letter. Or one may pretend, that is, subjectively believe that certain activities one contemplates—such as taking part in a discussion, giving orders to employees, separating oneself from another person—are unimportant. Or one may pretend not to like doing certain things and discard them on that basis. This a young lady whom going to parties involves gears of being neglected may avoid going altogether by making herself believe that she does not like social gatherings. If we go one step farther, to the point where such avoidance operates automatically, we have the phenomenon of an inhibition. An inhibition consists in an inability to do, feel or think certain things, and its function is to avoid the anxiety which would arise if the person attempted to do, feel, or think those things. There is no anxiety present in awareness, and no capacity for overcoming the inhibitions by conscious effort. Inhibitions are present in their most spectacular form in the hysterical losses of functioning: hysterical blindness, speechlessness or paralysis of a limb. #RandolphHarris 7 of 18

In the sphere pleasures of the flesh and frigidity and impotence represent such inhibitions, although the structure of these inhibitions may be very complex. In the mental sphere inhibitions in concentration, in forming or expressing opinions, in making contacts with people are well-known phenomena. It might be worth while to spend several pages merely enumerating inhibitions, as to convey a full impression of the variety of their forms and the frequency of their occurrence. I think, however, that I may leave it to the reader to review one’s own observations on that score, because inhibitions are nowadays a well-known phenomenon and easily recognizable, if they are fully developed. Nevertheless it is desirable to consider briefly the preconditions that are necessary in order to become aware that inhibitions exist. Otherwise we should underestimate their frequency because usually we are not aware of how many inhibitions we really have. In the first place, we must be aware of the desire to do something in order to be aware of the inability to do it. For instance, we have to be aware of possessing ambitions before we can realize that we have inhibitions on that score. The question may be asked whether we do not always at least know what we want. Decidedly not. Let us consider, for example, a person listening to a paper and having a critical thought about it. #RandolphHarris 8 of 18

A minor inhibition would consist in a timidity about expressing the criticism; a stronger inhibition would prevent one from organizing one’s thoughts, with the result that they would occur to one only after the discussion was over or the net morning. However, the inhibition may go so far as not to permit the critical thoughts to come up at all, and in this case, assuming that one really feels critical, one will be inclined to accept blindly what has been said or even to admire it; and one will be quite unaware of having any inhibitions. In other words, if an inhibition goes so far as to check wishes or impulses there can be no awareness of its existence. A second factor that may prevent awareness occurs when an inhibition has such an important function in a person’s life that one prefers to insist that it is an unchangeable fact. If, for instance, there is an overpowering anxiety of some kind connected with any sort of competitive work, resulting in an intense fatigue after every attempt to work, the person may insist that one is not strong enough to do any work; that belief protects one, but if one admitted an inhibition one might have to return to work and thereby expose oneself to the dreaded anxiety. Truth comes after states and ecstasies and then takes it place. It is easier to glimpse the truth than to stay in it. For the first, it is often enough to win a single battle; for the second, it is necessary to win a whole war. #RandolphHarris 9 of 18

Compensatory trends in an individual will influence the forms of his or her creating will take, but they do not explain the process of creativity itself. Compensatory needs influence the particular bent or direction in culture or science, but they do not explain the creation of the culture or science. Because of this I learned very early in my psychological career to regard with a good deal of skepticism current theories explaining creativity. And I learned always to task the questions: Does the theory deal with creativity itself, or does it deal only with some artifact, some partial, peripheral aspect, of the creative act? The other widely current psychoanalytic theories about creativity have two characteristics. First, they are reductive—that is, they reduce creativity to some other process. Second, they generally make it specifically an expression of neurotic patterns. The usual definition of creativity in psychoanalytic circles is regression in the service of ego. Immediately the term regression indicates the reductive approach. I emphatically disagree with the implication that creativity is to be understood by reducing it to some other process, or that it is essentially an expression of neurosis. Creativity is certainly associated with serious psychological problems in our particular culture—Van Gogh went psychotic, Gaugin seems to have been a schizoid, Poe was an alcoholic, and Virginia Woolf was seriously depressed. #RandolphHarris 10 of 18

Obviously creativity and originality are associated with persons who do not fit into their culture. However, this does not necessarily mean that the creativity is the product of the neurosis. The association of creativity with neurosis presents us with a dilemma—namely, if by psychoanalysis we cured the artists of their neuroses would they no longer create? This dichotomy, as well as many others, arise from the reductive theories. Furthermore, if we create out of some transfer of affect or drive, as implied in sublimation, of if our creativity is merely the by-product of an endeavor to accomplish something else, as in compensation, does not our very creative act then have only a pseudo value? We must indeed take a strong stand against the implications, however they may creep in, that talent is a disease and creativity is a neurosis. We sail on a vast expanse, ever uncertain, ever drifting, hurried from one to the other goal. If we think to attach ourselves firmly to any point, it totters and fails us; if we follow, it eludes our grasp…vanishing forever. Nothing stays for us. This is our natural condition, yet always the most contrary to our inclination; we burn with desire to find a steadfast place and an ultimate fixed basis whereon we may build a tower to reach the infinite. However, our whole foundation breaks up, and Earth opens to the abysses. #RandolphHarris 11 of 18

We may not then look for certainty. Our reason is always deceived by changing shows, nothing can fix the infinite between the two infinities, which at once close and fly from it. The heart has its reason which reason know not. The relationship between power and love is shown in myth. Recall that Eros, god of love, is the offspring of Aphrodite and Ares, god of war or strife. In what better way could the ancient Greeks have told us that there is no love without aggression? However, even more surprising is the name of another child which blessed this union, Harmonia. The word means that which is fitting, in proportion, in concord—and it seems paradoxical in the extreme. However, is it not appropriate that harmony should be a dynamic proportion between strife and beauty? The empirical relationship of power and love is illustrated in the closeness of the two in the problem of violence, the converse of power. Violence is most apt to occur between persons who are closely tied emotionally and, therefore, vulnerable to each other. According to a statistical study of homicides in the city of Sacramento, which is in the state of California, the majority of murders are committed against a member of the family. The most dangerous room, again judged in terms of the likelihood of murder occurring there, is the bedroom. #RandolphHarris 12 of 18

According to M. E. Wolfgang, “If you are a woman over 16, your murderer will most likely be a husband, lover, or relative. When a man is killed, the killer is most likely to be his wife. The bedroom is the most murderous room in the house.” Maybe that is why bad partners are sent to sleep on the couch. In marriage and in relationships between couples we see a similar relationship between love and power. There is a necessity of combining self-assertion (power) with tenderness (love) in the pleasures of the flesh. Without tenderness, the caring and the sensitivity for the feelings and delight of the other is absent; and without self-assertion the capacity to put one’s self fully into the act is missing. When love and power are seen as opposites, love tends to be the abject surrender of one partner and the subtle (or not so subtle) domination by the other. These are often the sadomasochistic marriages. When the aim is to be guided only by love, assertion and aggression are obviously ruled out as being too tainted with power. There results a clinging to one another, an absorption in each other. Missing are the firmness of assertion, the structure and the sense of dignity that guard the rights of each of the partners. Such relationships may swing back and forth, from surrender as a form of love to violence as a form of power. #RandolphHarris 13 of 18

Everyone is familiar with the news clippings telling how a devoted wife or husband of thirty years suddenly took a hatchet to his or her mate in a peculiarly bloody murder. This extreme example reveals the problem in a love that does not have within it a realistic assertion of power. There is statistical grounds for the common saying that marriage with someone who is undercontrolled—for instance, blows up from time to time—may make for turmoil and frequent fighting, but it does not make for murder. The docile, overcontrolled individual, the one who appears kind all the time, can be the one who releases one’s aggression in one big blowup. This accords with our thesis that violence occurs when a person cannot live out one’s needs for power in normal ways. It is only when one’s intermittent nature becomes obvious, however remarkable and uplifting they may have seemed, that one who experienced them is ready to seek for the higher Truth. This is not only a matter of personal feeling, but also of impersonal intuitive knowledge confirmed by reason and experience. Not everyone will enter into the kingdom of Heaven. Only to a very few is it given to enter and remain stabilized in the kingdom; many more must be content with glimpses only. #RandolphHarris 14 of 18

The belief is all too common that union with God is experienced as a tremendous uprush of ecstatic emotion. This is true in several cases, but not in all. In any case, only after the excitement has abated and calm has descended on the being will one be able to see whether this is merely another of those temporary glimpses or whether it is really a lasting discovery of one’s divine identity. For the truth is that such a durable discovery of one’s divine identity. For the truth is that such a durable discovery, such an ever-present fulfillment of one’s highest possibilities, comprises much more than this inspired, but still personal experience. It is true that our sins and faults are automatically dispersed by the inrush of Enlightenment, but it is equally true that they will return if we have no prepared our selves to be able to stay in the Light. To gaze upon this great light without sufficient precious training of the inward life is ordinarily not possibly for more than a short time. The few exceptions who were able to stay in the light unbrokenly were beings of special genius and special destiny. Those who have obtained the abiding state are in the sanctuary, but those who have attained the transient one are only at the gate. Visions, mental states, and experiences may succeed each other progressively, but they are not the same as a continuous stabilized awareness of that which is behind all these temporary states. #RandolphHarris 15 of 18

In one’s earlier years, if it does not fulfill one’s expectations, the seeker may try one kind of institution of a religious or mystical character and then move to a different one. In this way one may experiment with different creeds and different forms of practice. This may be useful so far as it exposes one to the influences which are needed to balance one another. However, if one ever does, it may be bewildering. Most traditional forms, or the newer organizations which have some sort of spiritual teaching, are useful in the beginning to most people. However, this is not to say that they are going to be useful always. They have their limitations, and at certain stage may prevent further advance. However, those who can stand alone are always smaller in number: most persons will frankly admit that they cannot, certainly most young and elderly persons. This is the justification for the need of organizations, groups, churches, and priesthoods. They offer what seems fixed support in life, stable in doctrine, superior nobler holier and wiser than what the ordinary person finds in oneself. This is why philosophy attracts the few, those who are, or who can be trained to become, strong enough to walk a lonely path. For us, the end is always on the covenant path through the temple to eternal life, the greatest of all gifts of God. #RandolphHarris 16 of 18

We know this flight in our dreams, perhaps because we knew it in some celestial realm beyond this Earth before we were born. However, sometimes we cannot conceive of the sight of eternal life as Earthly creatures because we have somehow forgotten, or damaged and torn our heart and soul. Seeing darkness where we expect to see light reminds us that one of the fundamental needs we have in order to grow is to stay connected to our source of light—Jesus Christ. He is the source of our power, the Light and Light of the World. Without a strong connection to Christ, we begin to spiritually die. Knowing that, Satan tries to exploit the Worldly pressures we all face. He works to dim our light, short-circuit the connection, cut off the power supply, leaving us alone in the dark. Satan operates a lot like Lestat in Ann Rice’s Tales of the Body Thief. When David is reborn in a new body, tall, with tan skin and blonde hair and lean, Lestat turns him into a Vampire to steal his joy. He was infuriated that David experienced a miracle which allowed him to give up his 74-year-old body and take over the beautiful body of a twenty-six-year-old male. Out of the miracle came youth, rebirth, and Lestat could not stand to see David profit. #RandolphHarris 17 of 18

Pressures in life are common conditions in morality, but Satan works hard to isolate us and tell us we are the only one experiencing them. When tragedies overtake us, when life hurts so much we cannot breathe, when we have taken a beating like the man on the road to Jericho and been left for dead, Jesus come along and pours blessings into our wounds, lefts us tenderly up, takes us to an inn, looks after us. Jesus will ease the burdens which are put upon our shoulders, that even we cannot feel then upon our backs, that we may know of a surety that the Lord, our God will and does visit his people in our afflictions. It is not intended that we run faster than we have the strength. However, in spite of that many of us run very, very fast and the energy and emotional supply sometimes registers close to being on E—empty. When expectations overwhelm us, we can step back and ask Heavenly Father what to let go of. Part of out life experience is learning what not to do. However, even so, sometimes life can be exhausting. Jesus assures us, “Come unto me, all ye that labour and are heavy laden, and I will give you rest,” reports Matthew 11.28. Christ is willing to join with us in the yoke and pull in order to listen our burdens. Christ is rest. Should I ever take ease upon a bed of leisure, may that same moment mark my end! #RandolphHarris 18 of 18

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You Really think Angels Will Come in the End and Take Us Away– Human Beings can Reach Heaven Only through Hell?!

July 17, 2019 12:17 am

I did not know what I meant to write, from one sentence to the next, only that I had to tell him in some way that I was sorry for my behavior, and that something had snapped in my soul when I beheld the men in the Rembrandt portrait, and so I wrote, in a hasty and driven fashion, this narrative of sorts. I myself has this theory about Rembrandt. I have spent many hours studying his paintings everywhere—in Amsterdam, Chicago, New York, or wherever I find them—and I do believe as I told you that so many great souls could not have existed as Rembrandt’s paintings would have us to believe. We find in every culture the conflict between routine and the attempt to get back to the fundamental realities of existence. To help in this attempt has been one of the functions of art and of religion, even though religion itself has eventually become a new form of routine. Even the most primitive history of beings shows us an attempt to get in touch with the essence of reality by artistic creations. Primitive beings are not satisfied with the practical function of their tools and weapon, but strives to adorn and beautify them, transcending their utilitarian function. This is my theory, and please bear in mind when you read it that it accommodates all the elements involved. #RandolphHarris 1 of 17

Aside from art, the most significant way of breaking through the surface of routine and of getting in touch with the ultimate realities of life is to be found in what may be called by the general term of “ritual.” I am referring here to ritual in the broad sense of the word, as we find it in the performance of a Greek drama, for instance, and not only to rituals in the narrower religious sense. What was the function of the Greek drama? Fundamental problems of human existence were presented in an artistic and dramatic form, and participating in the dramatic performance, the spectator—though not as a spectator in our modern sense of the consumer—was carried away from the sphere of daily routine and brought in touch with oneself as a being, with roots of one’s existence. I believe that Rembrandt sold his soul to the Devil when he was a young man. It was a simple bargain. The Devil promised to make Rembrandt the most famous painter of his time. The Devil sent hordes of mortals to Rembrandt for portraits. He gave wealth to Rembrandt, he gave him a charming house in Amsterdam, a wife and later a mistress, because he was sure he would have Rembrandt’s soul in the end. Rembrandt touched ground with his feet, and in this process gained strength by which he was brought back to himself. #RandolphHarris 2 of 17

Rembrandt had been changed by his encounter with the Devil. Having seen such undeniable evidence of evil, he found himself obsessed with the question What is good? He searched the faces of his subjects for their inner divinity; and to his amazement he was able to see the spark of it in the most unworthy of beings. Many hardly ever get out of the realm of human-made conventions and things, and hardly ever break through the surface of one’s routine, aside from grotesque attempts to satisfy the need for a ritual as we see it practiced in lodges and fraternities. The only phenomenon approaching the meaning of a ritual, is the participation of the spectator in competitive sports; here at least, one fundamental problem of human existence is dealt with: the fight between beings and the vicarious experience of victory and defeat. However, what a primitive and restricted aspect of human existence, reducing the richness of human life to one partial aspect! If there is a fire, or a car collision in a big city, scores of people will gather and watch. Millions of people are fascinated daily by reporting of crimes and by detective stories and artificial news. #RandolphHarris 3 of 17

Many religiously go to movies in which crime and passion are the two central themes. All this interest and fascination is not simply an expression of bad taste and sensationalism, but of a deep longing for a dramatization of ultimate phenomena of human existence, life and death, crime and punishment, the battle between beings and nature. However, while Greek drama dealt with these problems on a high artistic and metaphysical level, our modern drama and ritual are crude and do not produce any cathartic effect. All this fascination with competitive sports, crime and passion, shows the need for breaking through the routine surface, but the way of its satisfaction shows the extreme poverty of our solution. The marketing orientation is closely related to the fact that the need to exchange has become a paramount drive in modern beings. It is, of course, true that even in a primitive economy based on a rudimentary form of division of labor, beings exchange goods with each other within the tribe or among neighboring tribes. The being who produces cloth exchanges it for grain which one’s neighbor may have produced, or for sickles or knives made by the blacksmith. #RandolphHarris 4 of 17

With increasing division of labor, there is increasing exchange of good, but normally the exchange of goods is nothing but a means to an economic end. In the capitalistic society exchanging has become an end in itself. The alienated personality who is for sale must lose a good deal of the sense of dignity which is so characteristic of beings even in most primitive cultures. One must lose almost all sense of self, of oneself as a unique and induplicable entity. The sense of self stems from the experience of myself as the subject of my experiences, my thought, my feeling my experience is my own, and not an alienated one. Things have no self and being who have become things have no self. Rembrandt’s skills were great—and please understand, he had got no skill from the Devil; the skill was his to begin with—that not only could he see that goodness in beings, he could paint it; he could allow his knowledge of it, and his faith in it, to suffuse the whole. One cannot fully appreciate the nature of alienation without considering one specific aspect of modern life: its routinization, and the repression of the awareness of the basic problems of human existence. We touch here upon a universal problem of life. Beings have to earn their daily bread, and this is always a more or less absorbing task. #RandolphHarris 5 of 17

One has to take care of the many time- and energy-consuming tasks of daily life, and one is enmeshed in a certain routine necessary for the fulfillment of these tasks. One builds a social order, conventions, habits and ideas, which help one to perform what is necessary, and to live with one’s fellow beings with a minimum of friction. It is characteristic of all culture that it builds human-made, artificial World, superimposed on the natural World in which a being lives. However, only if one remains in touch with the fundamental facts of one’s existence, if one can experience the exaltation of love and solidarity, as well as the tragic fact of one’s aloneness and of the fragmentary character of one’s existence, then beings cannot fulfill themselves. If one is completely enmeshed in the routine and in the artifacts of life, if one cannot see anything but human-made, commonsense appearance of the World, one loses one’s touch and the grasp of oneself and the World. However, with each portrait Rembrandt understood the grace and goodness of humankind ever more deeply. He understood the capacity for compassion and wisdom which resides in every soul. #RandolphHarris 6 of 17

As a result of the harmony Rembrandt possessed, his skill increased as he continued; the flash of the infinite became ever more subtle; the person oneself ever more particular; and more grand and serene and magnificent each work. He taught in many places, said on many occasions, “No one saves us but ourselves; no one can and no one may. Each alone must tread the path.” We can hear and see the echoes of these beliefs that Rembrandt expressed in the faces he painted. They were not flesh-and-blood faces at all. They were spiritual countenances, portraits of what lay within the body of the man or the woman; they were visions of what that person was at his or her finest hour, of what that person stood to become. If we cannot find a genuine indication of the presence of God-consciousness in a person by some fleeting or permanent reflection in the mirror of our own internal experience, then we must perforce abandon our would-be discipleship to the care of the divinity that is possessed hidden somewhere at the back of our minds. This is why the merchants of the Drapers’ Guild look like the oldest and wisest of God’s saints. However, nowhere is this spiritual depth and insight more clearly manifest than in Rembrandt’s self-portraits. And surely you know that he left us one hundred and twenty-two of these. #RandolphHarris 7 of 17

Why do you think he painted so many? They were his personal plea to God to note the progress of this man who, through his close observation of others like him, had been completely religiously transformed. “This is my vision,” said Rembrandt to God. In the absence of a master let one follow a lone path, welcoming whatever one can learn from competent authorities but attaching oneself to none. The ways of success are still open to aspirants. Nobody should overrate the help which a spiritual guide is able to give and underrate one’s own resources. The quest is a work whose continuity goes on for a whole lifetime, whereas the personal contact which is needed to make a guide’s help effective can only be gotten occasionally at most and then only for limited periods of time. I give the warning because I know from several of my correspondents that this is a common tendency among beginners and even among those who ought to know better. The importance of a teacher is somewhat overrated. If one continues one’s program of study, prayer, community service, and if one appeals to one’s own higher self for guidance, one will certainly continue to progress. Earthly responsibilities will not interfere, for the time spent away from prayer is also part of the spiritual life. Towards the end of Rembrandt’s life, the Devil grew suspicious. #RandolphHarris 8 of 17

The Devil did not want his minion to be creating such magnificent paintings, so full of warmth and kindness. He had believed the Dutch to be a materialistic and therefore Worldly people. And here in pictures full of rich clothing and expensive possessions gleamed the undeniable evidence that human beings are wholly unlike any other being in the cosmos—they are a precious mingling of the flesh and immortal fire. Although Rembrandt knew his discovery of being born out of, and that he still remained rooted in the Infinite Mind of God, it was a tremendous revelation but it did not make him identical with God. It made the mystical channel only for the cosmic mind, not one with it. He touched the cosmic and did not become entirely transformed into it. Well, Rembrandt suffered all the abuse heaped upon him by the Devil. He lost his fine house in the Jodenbreestraat. He lost his mistress, and finally even his son. Yet on and on he painted, without a trace of bitterness or perversity; on and on he infused his paintings with love. #RandolphHarris 9 of 17

Human beings can only hope to realize the Overself which is a ray or intermediary, but not the World-Mind itself. For the latter is too vast and infinite and remote. Hence when mystics talk of knowing God or feeling God, this is only partly true for they can never know or feel God in his fullness. The soul is as close as we can approach to that Mind, but surely it is enough. For it reflects something of the Mind’s nature. No being we know of can come to know God as God is in himself, for that is impossible, but all beings can come to know God as God is in relation to us. This is because the Overself is all being’s contact-point with the World-Mind. We are not God but rather an emanation from God. We are still beings but there is something Godlike in the centre of our being. The Deity is inaccessible but that centre is not. Finally, as Rembrandt lay on his deathbed the Devil pranced about, gleefully, ready to snatch Rembrandt’s soul and pinch it between evil little fingers. However, the Angels and saints cried to God to intervene. “In all the World, who knows more about goodness?” they asked, pointing to the dying Rembrandt. “Who has shown more than this painter? We look to his portraits when we would know the divine in man.” #RandolphHarris 10 of 17

When it is said that the Infinite Being cannot be known by the finite mind it is not meant that the Infinite Being is forever unknowable by human beings. For there is in everyone of us a link between the two, and if a being is willing to let go of one’s Worldly concerns long enough to find one’s way to that link—whether by reflection or by prayer—one will discover that this link—intuition can lead one into the Infinite Presence. At that sacred moment one becomes IT because one forgets the personal self. It exists whether one exists or not, but one exists only in dependence upon it. If the very interesting question be asked, “How did the first mortal come to discover this Presence?” I suggest that we may draw near to the holy of Holies yet never enter it, feel its eternal atmosphere yet never understand it. God alone knows why this manifestation should be. Even the mystic never attains God in its fullness but only that ray of God within oneself, which is the soul. Although such an attainment is imperfect in the conventional mystic, the philosophic one can hope to attain perfection. However, neither can cross the Overself’s farthest boundary—but that is another matter. That which one finds deep within oneself is, one understands intuitively, a reflected ray from that which exists behind the whole Universe but it is still only a ray. #RandolphHarris 11 of 17

And so God broke the pact between Rembrandt and the Devil. He took to himself the soul of Rembrandt, and the Devil, so recently cheated of Faust for the very same reason, went mad with rage. Well, he would burry the life of Rembrandt in obscurity. He would see to it that all the man’s personal possessions and records were swallowed by the great flow of time. And that is of course why we know almost nothing of Rembrandt’s true life, or what sort of person he was. Beings may know the soul but not God. They may not see the face, or understand the nature, of the final essential reality—and live. One who claims such experience practices self-deception and is caught in illusion. Nonetheless, the Devil could not control the fate of the paintings. Try as he might, he could not make people burn them, throw them away, nor set them aside for the newer, more fashionable artist. In fact, a curious thing happened, seemingly without a marked beginning. Rembrandt became the most admired of all painters who had ever lived; Rembrandt became the greatest painter of all time. #RandolphHarris 12 of 17

I took a trip to San Jose, California, the Silicone Valley, to search from lost Rembrandts, before the clever flock of psychics guarding such antiquities sensed my meddlesome telepathic scanning—which they do with remarkable efficiency—and quickly cut me off. Many people wondered where the Winchester Mansion gets its money and somehow thought I knew. There once was a staggering abundance of gold and jewels in its vaults. Its investments in the great banks of Europe are legendary. It owns property in many cities, which alone could sustain it, if it did not possess anything else. And then there are its various treasures—paintings, statues, tapestries, antique furnishings and ornaments—all of which it has acquired in connection with various occult cases and upon which it places no monetary value, for the historical and scholarly value exceeds any appraisal which could be made. The Winchester once has a library alone worth a king’s ransom in any Earthly currency. There were manuscripts in all languages, indeed some from the famous old library of Alexandria burnt centuries ago, and others from the libraries of the martyred Cathars, whose culture is no more. There were texts from ancient Egypt for a glimpse of which archaeologists would have cheerfully committed murder. #RandolphHarris 13 of 17

There were texts by preternatural beings of several known species, including vampires. There were letters and archives in these documents supposedly written by me, but which had been authenticated and predated my birth. Some of the documents were also drafted by Mrs. Winchester in the Blue Séance room. When they assert that they have untied with God, they have, if truly attained, united with God’s deputy, their higher self, their own divine soul—which is not the same. And if they have deceived themselves then they have untied only with their conception of God. That is, they have never gone outside the enclosing circle of their own thought. The five senses cannot perceive It and the thinking faculties cannot conceive It. It cannot be brought down to the level of humans nor can human raise themselves to its height. Whoever believes that one experiences the Absolute at any time, experiences only an imagination of one’s own brain. The Overself is so close to God, so akin to the World-Mind that no being need look farther, or aspire higher. Our finite minds cannot lift more than the smallest corner of the smallest corner of the infinite veil behind which the Ultimate Mind eludes us. No one overwhelmed by the experience of Enlightenment has yet said the last word about Absolute Truth; for no words can either exhaust it or even touch it. #RandolphHarris 14 of 17

I wince to think of how much time has been wasted by intelligent men and women arguing about whether psychotherapy cures and trying to fit psychotherapy into the Western twenty-first century medicine. Our task is to be a guide, friend, and interpreter to persons on their journeys through their private Hells and purgatories. Specifically, our task is to help patients get to the point where they can decide whether to they wish to remain victims—for to be a victim has real benefits in terms of power over one’s family and friends and other secondary gains—or whether they choose to leave this victim-state and venture though purgatory with the hope of achieving some sense of paradise. Our patients often, toward the end, are understandably frightened by the possibility of freely deciding for themselves whether to take their chances by completing the quest they have bravely begun. All though history it is true that only by going through Hell does one have any chance of reaching heave. The journey through Hell is part of the journey that cannot be omitted—indeed, what one learns in Hell is prerequisite to arriving at any good value thereafter. #RandolphHarris 15 of 17

Homer has Odysseus visit the underworld, and there—and only there—can he get the knowledge that will enable him to get safely back to Ithaca. Virgil has Aeneas go into the netherworld and there talk to his father, in which discussion he gets directions as to what to do and what not to do in the founding of the great city of Rome. How fitting it is that each of these gets a vita wisdom which is learned in the descent into Hell! Without this knowledge there is no success in finding direction by which to go, or achieving the things of paradise—purity of experience purity of heart. Dante makes the journey in person, he himself goes through Hell and then is enabled to discover paradise at the end of his journey. Dante writes his great poem to enable the rest of us also to go ultimately to paradise. Human beings can reach Heaven only through Hell. Without suffering, or without a probing of one’s fundamental aims, one cannot get to Heaven. Even a purely secular Heaven has the same requirements. The agony, the horror, the sadness, are a necessary prelude to self-realization and self-fulfillment. In Europe multitudes go to church on Good Friday to learn the triumphant experience of Easter, the resurrection. They hear testimony that Jesus is crucified, and know that the ascent to Heaven must be preceded by death on Earth. #RandolphHarris 16 of 17

In America we seem, by our practice, to act on the wish that we could pass over the despair of mortification and know only the exaltation of ascent. We seem to believe that we can be reborn without ever dying. Such is the spiritual version of the American Dream! We also need to have the courage to relate to other beings, the capacity to risk one’s self in the hope of achieving meaningful intimacy. It is the courage to invest one’s self over a period of time in a relationship that will demand an increasing openness. Intimacy requires courage because risk is inescapable. We cannot know at the outset how the relationship will affect us. Like a chemical mixture, if one of us is changed, both of us will be. Will we grow in self-actualization, or will it destroy us? The one thing we can be certain of is that is we let ourselves fully into the relationship for good or evil, we will not come out unaffected. A common practice in our day is to avoid working up the courage required for authentic intimacy by shifting the issue to the body, making it a matter of simple physical courage. It is easier in our society to be unclothed physically than to be exposed psychologically or spiritually—easier to share our body than to share our fantasies, hopes, fears, and aspirations, which are felt to be more personal and the sharing of which is experiences as making us more vulnerable. #RandolphHarris 17 of 17

You Follow Me and I Will be Your Guide and Lead You Forth through an Eternal Place there You Shall See the Ancient Spirits!

July 14, 2019 12:12 am

Remember, beginnings are always hard and most are artificial. It was the best of times and the worst of times—really? When! And all happy families are not alike; even Sarah Winchester must have realized that. Please understand, there is no nobility in this. I do not believe that rescuing one poor mortal from such a fiend can conceivably save my soul. As one of the Sons of Liberty of the American Revolutionary War of 1775, I have taken life too often defending the thirteen colonies—unless one believes that the power of one good deed is infinite. I do not know whether or not I believe that. What I do believe is this: The evil of one murder is infinite, and my guilt is like my beauty—eternal. I cannot be forgiven, for there is no one to forgive me for all I have done. Nevertheless I like saving those innocents from their fate. I feel an obligation to a World you love because that World for you is still intact. It is conceivable your own sensitivity might become the instrument of madness. You speak of works of art and natural beauty. I wish I had the artist’s power to bring alive for you the Vince of the fifteenth century, my master’s palace there, and the love I felt for him when I was a young boy. Oh, if I could only make those times come alive for either you or me…for only an instant! What would it be worth? #RandolphHarris 1 of 20

And what a sadness it is to me that time does not dim the memory of that period, that it becomes all the richer and more magical in light of the World I see today. If you would persuade, you must appeal first to interest rather than intellect. This courage will not be the opposite of despair. We shall often be faced with despair, as indeed every sensitive person has been during the last several decades in this World. However, courage is not the opposite of despair; it is, rather, the capacity to move ahead in spite of despair. Nor is the courage required mere stubbornness—we shall surely have to create with others. Yet, if you do not open your own original ideas, if you do not listen to your own being, you will have betrayed yourself. Also you will have betrayed our community in failing to make your contribution to the whole. A chief characteristic of this courage is that it requires a centeredness within our own being, without which we would feel ourselves to be a vacuum. The emptiness within corresponds to an apathy without; and apathy adds up, in the long run, to cowardice. That is why we must always base our commitment in the center of our own being, or else no commitment will be ultimately authentic. When we focus our attention on the actual neurotic difficulties, we recognize that neuroses are generated not only by incidental individual experience, but also by the specific cultural conditions under which we live. #RandolphHarris 2 of 20

In fact the cultural conditions not only lend weight and color to the individual experiences but in the last analysis determine their particular form. It is an individual fate, for example, to have a domineering or self-sacrificing mother, but it is only under definite cultural conditions that we find domineering or self-sacrificing mothers, and it is also only because of these existing conditions that such an experience will have an influence on later life. Courage, however, is not to be confused with rashness. What masquerades as courage may turn out to be simply a bravado used to compensate for one’s unconscious fear and to prove one’s machismo, like the hot fliers in World War II. The ultimate end of such rashness is getting one’s self killed, or at least one’s head battered in with a police officer’s billy club—both of which are scarcely productive ways of exhibiting courage. When we realize the great import of cultural conditions on neuroses the biological and physiological conditions, which are considered by Dr. Freud to be their root, recede into the background. The influence of these latter factors should be considered only on the basis of well established evidence. #RandolphHarris 3 of 20

Courage is not a virtue or value among other personal values like love or fidelity. It is the foundation that underlies and gives reality to all other virtues and personal values. Without courage our love pales into mere dependency. Without courage our fidelity becomes conformism. The word courage comes from the same stem as the French word Coeur, meaning “heart.” Thus just as one’s heart, by pumping blood to one’s arms, legs, and brain enables all the other physical organs to function, so courage makes it possible for all the psychological virtues. Without courage other values wither aware into mere facsimiles of virtue. This orientation of mine has led to some new interpretations for a number of basic problems in neuroses. Though these interpretations refer to disparate questions such as the problem of masochism, the implications of the neurotic need for affection, the meaning of neurotic guilt feelings, they all have a common basis in an emphasis on the determining role that anxiety plays in bringing about neurotic character trends. In human beings courage is necessary to make being and becoming possible. Assertion of the self, a commitment, is essential if the self is to have any reality. This is the distinction between human beings and the rest of nature. The acorn becomes an oak by means of automatic growth; no commitment is necessary. #RandolphHarris 4 of 20

The cute little puppy similarly becomes an intelligent and brave dog on the basis of instinct. Nature and being are identical in creatures like them. However, a man or a woman becomes fully human only by his or her choices and his or her commitment to them. People attain worth and dignity by the multitude of decisions they make from day by day. These decisions require courage. This is why courage is considered as ontological—it is essential to our being. If one believes that the essentials of psychoanalysis is possessed in certain basic trends of thought concerning the role of unconscious processes and the way in which they find expression, and in the form of therapeutic treatment that brings these processes to awareness, then what I present is psychoanalysis. If pursued one-sidedly and without foundations in the basic discoveries of Dr. Freud, even a productive insight into psychological processes can become sterile. We cannot escape the fact that all psychological problems are necessarily profoundly intricate and subtle. If there is anyone who is not willing to accept this fact one is warned not to read any further least one find oneself in a maze and be disappointed in one’s search for ready formulae. Unfortunately reading about one’s satiation will not cure one; in what one reads one may recognize others much more readily than oneself. We use the term neurotic quite freely today without always having, however, a clear conception of what it denotes. #RandolphHarris 5 of 20

Often the term neurotic is hardly more than a slightly high-brow way of expressing disapproval: one who formerly would have been content to say lazy, sensitive, demanding or suspicious, is now likely to say instead neurotic. Yet we do have something in mind when we use the term, and without being quite aware of it we apply certain criteria to determine its choice. First of all, neurotic persons are different from the average individuals in their reactions. We should be inclined to consider neurotic, for example, a young lady who prefers to remain in the rank and file, refuses to accept and increased salary and does not wish to be identified with her superiors, or an artist who earns thirty dollars a week but could earn more if he gave me more time to his work, and who prefers instead to enjoy life as well as he can on that amount, to spend a good deal of his time in the company of women or in indulging in technical hobbies. The reason we should call such persons neurotic is that most of us are familiar, and exclusively familiar, with a behavior pattern that implies wanting to get ahead in the World, to get ahead of others, to earn more money than the bare minimum for existence. These examples show that one criterion we apply in designating a person as neurotic is whether one’s mode of living coincides with any of the recognized behavior patterns of out time. #RandolphHarris 6 of 20

If the girl without competitive drives, or at least without apparent competitive drives, lived in some Pueblo Indian culture, she would be considered entirely normal, or if the artist lived in a village in Southern Italy or in Mexico he, too, would be considered normal, because in these environments it is inconceivable that anyone should want to earn more money or to make any greater effort than is absolutely necessary to satisfy immediate needs. Going father back, in Greece the attitude of wanting to work more than one’s needs required would have been considered absolutely indecent. Thus the term neurotic, while originally medical, cannot be used now without its cultural implications. One can diagnose a broken leg without knowing the cultural background of the patient, but one would run a great risk in calling an Indian boy psychotic because he told us that he had visions in which he believed. In the particular culture of these Indians the experience of visions and hallucinations is regarded as a special gift, a blessing from spirits, and they are deliberately induced as conferring a certain prestige on the person who has them. With us a person would be neurotic or psychotic who talked by the hour with his deceased grandfather, whereas such communication with ancestors is a recognized pattern in some Indian tribes. #RandolphHarris 7 of 20

A person who felt mortally offended if the name of a deceased relative were mentioned we should consider neurotic indeed, but one would be absolutely normal in the Jicarilla Apache culture. A man mortally frightened by the approach of a menstruating woman we should consider neurotic, while with many primitive tribes fear concerning menstruation is the average attitude. Another example, people who consider storming area 51 are neurotic for they do not know what dangers the government could be protecting us from. The conception of what is normal varies not only with the culture but also within the same culture, in the course of time. Today, for example, if a mature and independent woman were to consider herself a fallen woman, unworthy of the love of a decent man, because she had had pleasures of the flesh, she would be suspected of a neurosis, at least in many circles of society. Some one hundred and seventeen years ago, this attitude of guilt would have been considered normal. The conception of normality varies also with the different classes of society. Members of the feudal classes, for example, find it normal for a man to be lazy all the time, active only at hunting or warring, whereas a person of the small bourgeois class showing the same attitude would be considered decidedly abnormal. #RandolphHarris 8 of 20

This variation is found also according to gender differences, as far as they exist in society, as they do in Western culture, where men and women are supposed to have different temperaments. For a woman to become obsessed with the dread of growing old as she approaches the forties is, again, normal, while a man getting jittery about age at that period of life would be neurotic. However, not necessarily in the age of information, with all the obstacles and increased competition. Nowadays, single men may worry about growing old around age forty also because their energy is fading and they never did anything they consider noteworthy to achieve the success they desire and still do not have kinds and know they are burning out. To some extent every educated person knows that there are variations in what is regarded as normal. We know that in China, many of the people have a different diet than Americans. We know that some cultures have different conceptions of hygiene and cleanliness; that the medicine-man has different ways of curing the sick from those used by the modern physician. That there are, however, variations not only in customs but also in drives and feelings, is less generally understood, though implicitly or explicitly it has been stated by anthropologists. #RandolphHarris 9 of 20

For good reasons every culture clings to the belief that its own feelings and drives are the one normal expressions of human nature, and psychology has not made an exception to this rule. It is also true that there is a legitimate need for more consumption as beings develop culturally and have more refined needs for better food, objects of artistic pleasure, book and so forth. However, of crazing for consumption has lost all connection with the real needs of beings. Originally, the idea of consuming more and better things was meant to give beings a happier, more satisfied life. Consumption was a means to an end, that of happiness. It now has become an aim in itself. The constant increase of needs forces us to an ever-increasing effort, it makes us dependent on these needs and on the people and institutions by whose help we attain them. Each person speculates to create a new need in the other person, in order to force one into a new dependency, to a new form of pleasure, hence to one’s economic ruin. With a multitude of commodities grows the realm of alien things which enslaves beings. Many beings today are fascinated by the possibility of buying more, better, and especially new things. One is consumption-hungry. The act of buying and consuming has become a compulsive, irrational aim, because it is an end in itself, with little relation to the use of, or pleasure in the things bought and consumed. #RandolphHarris 10 of 20

The original front-porch lamp was recently restored, refurbished, and reinstalled! Looks good for over 100 years old!

To buy the latest gadget, the latest model of anything that is on the market, is the dream of everybody, in comparison to which the real pleasure in use is quite second. Modern beings, if one dared to be articulate about one’s concept of Heaven, would describe a vision which would look like the biggest booty or department store in the World, showing new things and gadgets, new ways of busting down and twerking, and oneself having plenty of money in which to buy them and make it rain. One would wander around open-mouthed in this heaven of “muffins” and gadgets and commodities, provided only that there were ever more and newer and bigger things to buy, and perhaps that one’s neighbors were just a little less privileged than one. Significantly enough, one of the older traits of middle-class society, the attachment to possessions and property has undergone a profound change. In the older attitude, certain sense of loving possession existed between a being and their property. It grew on one. One was proud of it. One took good care of it, and it was painful when eventually one had to part with Pointe du Lac mansion and plantation because it could not be used anymore. There is very little left on this sense of property today. One is ready to forget brand loyalty and throw away the BMW for a Tessela, ditch granny’s Victorian for a loft. One loves the newness of the thing bought, and ready to betray it when something newer has appeared. #RandolphHarris 11 of 20

Some are lovable because they admit to their human problems at every step and never pretend to artificial virtues. In some cases, we are aware that we have reached an impasse similar to Matthew Arnold’s Dover Beach, a place that is bare, with only a hint of humanity in a light that reflects the gleams is gone, with tremulous cadence slow, and bringing the eternal note of sadness. We go astray from the straight road and awake to find ourselves alone in a dark wood. A dark World of not only sin but of ignorance. It becomes difficult to understand oneself or the purpose of one’s life and this may require some high ground, some elevation of perspective, by which to perceive the structure of one’s experience in its totality. Our sights may still be set high above the Mount Everest, the peak of joy, but we are unable to make our journey there by ourselves. In this sense, we become like a patient. On the mountainside our way is blocked by three beasts: the Lion of violence, the Leopard of malice, and the She-wolf of incontinence. And down the Lion’s track, a She-wolf drives upon us, a starved horror ravening and wasted beyond all belief. She seems a rack for avarice, gaunt and craving. Oh, the many souls she (the city of Sacramento) has brought to endless grief! #RandolphHarris 12 of 20

A person’s hell may consist of confronting the fact that his mother never loved him; or being stuck in a city where nothing but nightmares seem to happen; or it may consists of fantasies of destroying those a person loves most, like Medea destroying her children; or undergoing the hideous cruelty released in wartime when it becomes patriotic to hate and kill. The private hell of each one of us is there crying to be confronted, and we find ourselves powerless to make progress unassisted against these obstacles. Without qualified guidance, the labour of the aspirant becomes a process of trial and error, of experiment and adventure. It is inevitable, consequently, that one should sometimes make mistakes, and that these mistakes should sometimes be dramatic ones and at other times trivial ones. One should take their lessons to heart and wrest their significance from them. In that way they will contribute toward one’s growth spiritually. The duty of the aspirant to cultivate one’s moral character and to accept personal responsibility for one’s inner life cannot be evaded by given allegiance to any spiritual authority. When anyone begins to make real advance, one emerges into real need of an individual path unhampered by others, undeflected by their suggestions. The inner work must then proceed by the guidance of one’s own intuitive feeling together with the pointers given by outer circumstances as they appear. #RandolphHarris 13 of 20

The necessity of a teacher is much exaggerated. One’s own soul is there, ready to lead one to itself. For this, prayer, study, and right living will be enough to find its Grace. If one has sufficient faith in its reality and tries to be sensitive to its intuitive guidance one needs no external teacher. If one has sufficient inner resources from which to draw, it is not really necessary to have the guidance of an adept. For those who have such inner guidance, spiritual progress may be made quite satisfactorily. However. Each aspirant has in the end to find one’s own expressive way to one’s own individual illumination. Outside help is useful only to the extent that it does not attempt to impose an alien route upon one. Philosophy is more modest in its claim than mysticism. It makes no arrogant claim to lead beings to identify oneself with God. If the identity is a complete one, then reason alone tells us tat an absurd situation will immediately arise. If it is only a partial one, then no mystic has ever been specific enough to tell us which part of God one has become nor competent enough to distinguish the parts. The fact is that no being that we know of has ever done so, no being that we know of could ever do so. #RandolphHarris 14 of 20

Those mystics who talk of becoming united with God have fallen into the dualistic fallacy. They talk as though God were separate and apart from themselves. The truth is that they already exist within God and do not need to become united with him. What they need is to become conscious of God—which is a different matter. Beings are not God, God is not human, but there exists and unbreakable relation between the two. The pantheist who is so intoxicated by one’s discovery of the truth that God is everywhere present and consequently in oneself too, that one does on to the pseudo-discovery that one and God are one, is simply one who is too vain to acquiesce in one’s own limitations. This danger of misinterpreting one’s own experience besets the mystic at this stage. Because one feels oneself to be in the presence of Deity, one believes the one is Deity. However, the finite can never contain the Infinite. Deity transcends human beings. The danger of being’s deifying themselves afflicts the mystic path. This mind-madness must first be frankly admitted as a danger, for then only can it be guarded against. We are only linked with the divine. We are but a small token of the greater Mind which spawned us. We are but the merest hint of That which is behind one in the present, was in the past, and shall be in the future. #RandolphHarris 15 of 20

The true explanation of mystical ecstasy is not union with God but union with the Soul. When consciousness is successfully turned in on its own deepest state, which is serene, impersonal, and unchanging, it receives the experience of the divine Soul, not of the Godhead. It brings us nearer to the Godhead but does not transform us into it. We discover the divine ray within, we do not become the Sun itself. The mystic attains knowledge and experience of one’s own soul. This is not the same as knowledge of the ultimate Reality. The two are akin, of course—much more closely than the little ego and the Real are skin. However, the Godhead is the Flame of which the soul is only a spark; to claim complete union with it seems blasphemous. When a being says that one has communed with God, be one a great prophet in trance or a humble person in prayer, like when Abraham says God told him to offer his son Isaac as a sacrifice, the truth is that one as really communed with something within oneself which is so closely related to God that one may perhaps be pardoned for one’s error. However, still it is not God. It is one’s soul of the Overself. When one believes one is communing with God one is actually communing with one’s own inner reality. The enlightenment that seems to come from outside actually comes from inside oneself. #RandolphHarris 16 of 20

In one’s great ecstasy one feels oneself to be a supernormal, super-powerful, super-wise, and preternatural. If one rashly declares that one is God, one is to be pardoned. The human being cannot go farther in its pilgrimage than the discover of one’s own origin, one’s Overself. The soul constitutes both the connection between beings and God and the ultimate attainment of beings. The best a being can hope for, in rising above the ego and the World, is to rise into awareness of one’s true soul. This is valuable enough but it is not the same as looking into God’s mind or becoming untied with God’s being. Those theologians who describe the mine merely show us the capacity or quality of their speculations and imaginations. Those mystics who describe the being, really describe their own souls. Sometimes people feel they are totally disregarded because of who they are. For example, Mercedes feels no one cares for her feelings or rights; they assume she simply has none. Such situations which she reflects and creates in her reality would themselves suffice to destroy any nascent individual sense of self-esteem if it were present in here. Anything she does in trying to save her life is useless; this-is-the-way-the-World-is. #RandolphHarris 17 of 20

Since these same kinds of thoughts occur in many people almost at the beginning of therapy, we have to ponder if these are attitudes that Mercedes is really facing in her day to day life, or if we are in someway alienating her. Mercedes seems like a nice person, docile, and a harmonizer in the community. When I first saw Mercedes, a young woman, she looked like a West Indian, striking and exotic in appearance. She explained that she was one-quarter Cherokee Indian, one-quarter Scotch, and the remaining half African American. She is married to a European professional man. She went to college—and I.Q test gave her a score of 140. At college she joined a sorority where she went through all the proper motions and emotions. However, a strange logic of injustice is present in person who are forced to accept the fact that others have all the rights and they have none. He mother not only knew what was going on—but actively abets it. Shortly after Mercedes began therapy, she became pregnant by her husband. Then I noted a tremendously interesting phenomenon. Every couple of weeks when she came in reporting that she had begun to bleed vaginally-which was in her judgment as well as medically a symptom predicting a miscarriage—she would also report a dream. She was having premonitions people were attacking and trying to kill her. The consistent simultaneity of this kind of dream and the bleeding as a harbinger of a miscarriage was what struck me. #RandolphHarris 18 of 20

At first I tried to draw out the anger I assumed the young woman must feel toward her assassins. She would sit there mildly agreeing with me but feeling nothing at all. It was clear that she was totally unable to muster any conscious rage toward those who were out to kill her. This, again, contradicts all logic: when someone is out to kill you, you ought to feel rage; that is what anger is for biologically—an emotional reaction to someone’s destroying your power to be. She believed that having her baby was inviting death at her hands. We were confronted with the likelihood of spontaneous abortion. Some rage had to be expressed, and I was the only other person in the room. So I decided, not wholly consciously, to express my rage in place of hers. Each time she began vaginal bleeding and brought in such an episode, I would verbally counterattack those who were trying to kill her. What did these blankety-blank people mean by trying to kill her for having a baby? That gossip bitch must have known what was going on and pushed her into it. She was continually sacrificing Mercedes on the altar of homage to her master, to keep him—or for whatever Godforsaken other exploitative reason. Mercedes had done her best to work her and be honest. And there these people still have the power to prohibit her from having the one thing she wants, a baby! #RandolphHarris 19 of 20

Eventually, the baby was safely born at its appointed time, to the great joy of Mercedes and her husband. They picked out a nice family name that signifies a ne beginning in the history of the World. She and her husband were totally unconscious, so far as I could determine, of this significance. However, I thought it fitting, indeed—a new race of man was born! Like Prometheus, against all odds, they stole fire from the gods and gave it life. Our relationship in therapy was a magnetic force. Some rage was required against the destroyers. We were playing for keeps—to keep a fetus in her womb. This was not mere catharsis or abreaction in the usual sense of those words. The stakes were life itself—her baby’s. Mercedes was also fighting for the right to exist, to exist as a person with the autonomy and freedom that are inseparably bound up with being a person. She is fighting for her right to be—if I may use the verb in its full and powerful meaning—and to be, if necessary, against the whole Universe. Mercedes later stated she would not have made it without therapy—“I got my strength from you to stand against those looking to harm me”—but obviously it was her strength when she got it, and it was she who did the standing. The realization of the Overself enables us to taste something of the flavor of the World-Mind’s life. We are made in the image of God, but we are not the full measure of God. #RandolphHarris 20 of 20

Fortune is Mistress and Foreknowledge of Nothing Sure for the God Who Threw You Down Sustain You Now!

July 12, 2019 12:09 am

Capture She never loved you, you know. Not in the way that I loved you, and the way that I loved us both. I knew this! I understood it! And I believed I would gather you to me and hold you. And time would open to us, and we would be the teachers of one another. All the things that gave you happiness would give me happiness; and I would be the protector of your pain. My power would be your power. My strength the same. However, you are dead inside to me, you are cold and beyond my reach! It is as if I am not here, beside you. And not being here with you, I have the dreadful feeling that I do not exist at all. And you are as cold and distant from me as those strange modern paintings of lines and hard forms that I cannot love or comprehend, as alien as those hard mechanical sculptures of this age which have no human form. When I am near you, I shudder. I look into your eyes and my reflection is not there. A crucial problem is the distinction between experience and what the younger generation calls mere thinking or mere words. This is particularly important for us here since historically experience has also been set in opposition to innocence. A person who buys a BMW is a consumer, whereas an auto science engineer works on cars and is experienced in the mechanical function of them. #RandolphHarris 1 of 16

Experience is set over against ideas. Existentialism, for example, is often mistaken for a denial of thinking; and new adherents are often surprised when they read Sartre and Tillich to find that these existentialists are thinkers and logicians of great power. Experience puts the accent on action, living out something, or feeling it as a person tastes apple in one’s mouth. By experiencing something, we let its meaning permeate through us on all levels: feeling, acting, thinking, and, ultimately, deciding, since decision is the act of putting one’s total self on the line. The passion for experience is an endeavor to include more of the self in the picture; one experiences as a totality. Experience is set over against any partial view of beings. Behaviorism, for example, is certainly a part of experience, but when behaviorism is turned into a total way of understanding beings and philosophy of life—which amounts to intellectual naivete—it becomes destructive. One can, and ought, to reflect on experience. This is not only gives power to thinking but also communicates being. In my education the most important and engulfing experience was the lectures of Paul Tillich. Paul Tillich, a German and a scholar of the first order, believed in lecturing. #RandolphHarris 2 of 16

However, Paul Tillich was a thinker of great logical ability which he did not hesitate to use. Thus every lecture was an expression of Paul Tillich’s being, and it awakened my being. It became my ideal of what a lecture out to do. It is arbitrary and confusing to say that reflection is also part of experience; we must keep the thinking function in its own right. The error is in using experience as a way to shut out thinking or in using immediate experience to evade the implications of history. The younger generation is right in its attack on mere thought, mere words, and so on; but it makes the same error when, under the guise of experiencing life, it seizes on mere feelings, mere actions, or any other partial function of being. The experience then becomes intellectual laziness, an excuse for sloppiness of execution. Culture is a result of communication between beings, a slow building process, a hard-won gain, that takes tens of thousands of years. In it, communication and conceptual thought go together: one implies and assists the other. Culture can die even though beings survive, and that is what threatens us today, because the growth, the expansion of this immense body of cumulative knowledge requires brains, books and traditions. #RandolphHarris 3 of 16

Culture is not something that soars over being’s heads. It is living beings and spiritual beings themselves. Therefore, the noble-savage delusion can do enormous harm. This noble savage would have been a cretin at best. Young people who wish to cancel out everything and start over had best realize that this means going back before the Stone Age to Cro-Magnon beings. Traditional languages take thousands of years to evolve. Language can be lost in a few generations. In our own day it is already becoming impoverished, and, as a result, so is the faculty for logical expression. In a periods like ours, when concepts become emptied of being, there is an understandable tendency to throw out conceptual thinking. However, there is no authentic experience without a concept, and there is no vital concept without experience. The concept gives form to the experience; but the experience has to be present to give content and vitality to the concept. Written in haunting verse, the Old Testament story of Job tells of an analogous quest for solace in an unconsoling Universe. Job’s answer to this sorrowful lot is to renew his dialogue with God. However, it is not Job’s humility alone that makes this drama substantive from an existential view, it is the way in which he becomes humble; for instance, through deliberation, struggle, choice. #RandolphHarris 4 of 16

Job’s peers, on the other hand, reveal themselves to be either prideful toward or blindly accepting of God’s demands. One of the most valuable philosophical character qualities is balance. Therefore the student should not be willing to submit oneself to complete authoritarianism and thus sacrifice one’s capacity for independent thinking, nor on the other hand should one be willing to throw away all the fruits of other being’s thought and experience and dispense with the service of a guide altogether. One should hold a wise balance between these two extremes. I will humbly bow before the revelation of a superior truth and submissively study one’s teachings, but I will not regard that as sufficient reason to abandon the free, full, and autonomous growth which I am making. For only if such growth remains as natural as a flower’s and is not artificially shaped by another being, can I fulfill the true law of my being. The young want and ought to have gurus and doctrines. The adult should learn to discriminate for themselves, collect their own doctrines from a wide field, and become their own teachers. However, in this matter of understanding life, one does not become adult and acquire a sense of responsibility precisely at twenty-one. #RandolphHarris 5 of 16

Authority and individuality need not content with one another in a being’s mind. What happens to the worker? In industry the person becomes an economic atom that dances to the tune of atomistic management. Your place is just here, you will sit in this fashion, your arms will move x inches in a course of y radius and the time of movement will be .000 minutes. Work is becoming more repetitive and thoughtless as the planners, the micromotionists, and the scientific managers further strip the worker of one’s right to think and move freely. Life is being denied; need to control, creativeness, curiosity, and independent thought are being baulked, and the rest, the inevitable result, is flight or fight on the part of the worker, apathy or destructiveness, psychic regression. The of the manager is also one of alienation. It is true, one manages the whole and not a part, but one too is alienated from one’s product as something concrete and useful. One’s aim is to employ profitably the capital invested by others, although in comparison with the older types of owner-manager, modern management is much less interested in the amount of profit to be paid out as dividend to the stockholder than it is in the efficient operation and expansion of the enterprise. #RandolphHarris 6 of 16

Characteristically, within management those in charge of labor relations and of sales—that is, of human manipulation—gain, relatively speaking, an increasing importance in comparison with those in charge of the technical aspects of production. The manager, like the workers, like everybody, deals with impersonal giants: with the giant competitive enterprise; with the giant national and World market; with the giant consumer, who has to be coaxed and manipulated; with the giant unions, and the government. All of these giants have their own lives, as it were. They determine the activity of the manager and they direct the activity of the worker and clerk. The problem of the manager opens up one of the most significant phenomena in an alienated culture, that of bureaucratization. Both big business and government administrations are conducted by a bureaucracy. Bureaucrats are specialists in the administration of things and of beings. Due to the bigness of the apparatus to be administered, and the resulting abstractification, the bureaucrats’ relationship to the people is one of complete alienation. They, the people to be administered, are objects whom the bureaucrats consider neither with love nor with hate, but completely impersonally; the manager-bureaucrat must not feel, as far as one’s professional activity is concerned; one must manipulate people as through they were figures, or things. #RandolphHarris 7 of 16

Since the vastness of the organization and the extreme division of labor prevents any single individual from seeing the whole, since there is no organic, spontaneous co-operation between the various individuals or groups within the industry, the managing bureaucrats are necessary; without them the enterprise would collapse in a short time, since nobody would know the secret which makes it function. Bureaucrats are as indispensable as the tons of paper consumed under their leadership. Just because everybody senses, with a feeling of powerlessness, the vital role of the bureaucrats, they are given an almost godlike respect. If it were not for the bureaucrats, people feel, everything would go to pieces, and we would starve. Whereas, in the medieval World, the leaders were considered representatives of a God-intended order, in modern capitalism the role of the bureaucrat is hardly less sacred—since one is necessary for the survival of the whole. The bureaucrat related oneself to the World as a mere object of one’s activity. It is interesting to note that the spirit of bureaucracy has entered not only business and government administration, but also trade unions and great democratic socialist parties in England, Germany, and France. In Russia, too, the bureaucratic managers and their alienated spirit have conquered the country. #RandolphHarris 8 of 16

Russia could perhaps exist without terror—if certain conditions were given—but it could not exist without the system of total bureaucratization—that is alienation. What is the attitude of the owner of the enterprise, the capitalist? The small business person seems to be in the same position as one’s predecessor a hundred years ago. One owns and directs one’s small enterprise, one is in touch with the whole commercial or industrial activity, and in personal contact with one’s employers and workers. However, living in an alienated World in all other economic and social aspects, and furthermore being more under the constant pressure of bigger competitors, one is by no means as free as one’s grandparents were in the same business. However, what matters more and more in contemporary economy is big business, the large corporation. And the attitude of the owner of the big corporation to one’s property is one of almost complete alienation. One’s ownership consists in a piece of paper, representing a certain fluctuating amount of money; one has no responsibility for the enterprise and no concrete relationship to it in anyway. Every era stages its own unique dramatization of the struggle to be free. What happens when one discovers that one is not all that one wished or hoped to be, when one discovers one’s limits, destiny, or mortality? #RandolphHarris 9 of 16

When dreams fail to come true for some, they wonder around like a befuddled alcoholic. All about them their life is breaking down (the plague), any in many cases they have not a clue as to why or how. Many people have to be induced to face their (offensive) impulses, come to terms with them, and reappropriate them into something salutary in their lives, something redemptive. This is considered the last stage of therapy, and it is usually the time when people understand their sense of guilt is overblown, and that one has the ability to respond to rather than merely react against this sense of guilt, and that the guilt and their reactions to it open up new possibilities for one—to understand passion, for example or the meaning of love. The only issue that needs to be addressed is if one is willing to recognize and admit what they have done. The tragic issue is that of seeking truth about oneself; it is the tragic drama of a person’s passionate relation to truth. In many cases, the tragic flaw some beings have is their wrath against their own reality. When individuals can come to terms with reality, thereupon proceeds a gripping and powerful unfolding step by step in the process of unveiling self-knowledge, which is an unfolding often replete with rage at the truth and those who are its bearers, and all the others aspects of our struggle against recognition of our own reality. #RandolphHarris 10 of 16

Mental blindness symbolizes the fact that one can more insightfully grasp inner reality about beings—gain insight if one is not distracted by the impingement of external details. The whole gamut of reactions like resistance and projection are usually displayed by people who are coming to terms with mistakes they have made, and generally they tend to fight more violently against the truth the closer they get to it. One, however, must still adhere to their resolve to face the truth, wherever it may lead, whatever it may lead. This can lead to a lot of anxiety, because many people fear if they admit they made or mistake, have to come to terms with their guilt that they will face ostracism, the terrible fate of being exiled by one’s group. Many people symbolically castrate themselves or permit themselves to be castrated because of the fear of being exiled is one does not. They renounce their power and conform under the great threat and peril of ostracism. It would be wise to pause to contemplate one’s problems and find some meaning in these horrible experiences one has endured. Usually there is very little action in this drama, but it is recommended that people pray about their tragic suffering and what they have learned from it. By viewing the struggle, the truth about oneself, we learn we must indeed go on and reconcile the ultimate meaning in our lives. #RandolphHarris 11 of 16

However, best take life easily. Guilt is the difficult problem of the relation of ethical responsibility to self-consciousness. Is a being guilty if the act was unpremeditated, done unknowingly? Well, in probing these old debates, we come to recognize what is important is responsibility, not guilt. Before the law—before God—we must accept and bear our responsibility. However, the delicate and subtle interplay or conscious and unconscious factors make legalistic or pharisaic imputation of guilt inaccurate and wrong. The problem of guilt is not within the act but within the heart. “And I did cry unto this people, but it was in vain; and they did not realize that it was the Lord that had spared them, and granted unto them a chance for repentance. And behold they did harden their hearts against the Lord their God,” reports Mormon 3.3. Therefore, we must act thoroughly in accord with a mortal order which in our own experience will enable us to understand that if we do not repent that we will be punished, condemning ourselves to the merciless justice which is soon to descend. Modern existential psychotherapist emphasize that because of this interplay of conscious and unconscious factors in guilt and the impossibility of legalistic blame, we are forced into an acceptance of the universal human situation. We then recognize the participation of every one of us in being’s inhumanity to other living beings. #RandolphHarris 12 of 16

Another theme in our lives is the power to impart grace—now that we have suffered through our terrible experiences and come to terms with them, showing that we are endowed with grace is an advantage of your race. This will make people realize that your presence, as you say, is a great blessing. This capacity to impart grace is connected with the maturity and other emotional spiritual qualities which result from one’s courageous confronting of one’s experiences. One soul, I think, can often make atonement for any others, if it be devoted. And one word frees us of al the weight and pain of life: That is love. This does not mean at all love as the absence of aggression or the strong affects of anger. Love only those you choose to love. Compassion limits even the power of God. The love you show to others, and the love they show to you during your hardships, and blind wanderings is the kind of love God chooses to bless. However, maturity is not a renouncing of passion to come to terms with society, not a learning to live in accord with the reality of civilization. It is our reconciliation with ourselves, with the special people we love, and the with transcendent meaning of our lives. “And my heart did sorrow because of this the great calamity of my people, because of their wickedness and their abominations,” reports Mormon 2.27. #RandolphHarris 13 of 16

It would be sheer arrogance were it not mere ignorance to believe that because we can go beyond the limited ego, therefore we can go beyond the divine soul and encompass the World-Mind itself in all its entirety. No mortal may penetrate the mystery of the ultimate mind in its own nature—which means in this static inactive being. The Godhead is not only beyond human conception but also beyond mystic perception. However, Mind in its active dynamic state, that is, the World-Mind, and rather its ray in us called the Overself, is within range of human perception, communion, and even union. It is this that the mystic really finds when one believes that one has found God. This condition is commonly said to be nothing less than union with God. What is really attained is the higher self, the ray of the divine Sun reflected in beings, the immortal soul in fact—God himself being forever utterly beyond being’s finite capacity to comprehend. However, the mystical experience is an authentic one and the conflict between interpretations does not dissolve its authenticity. This brings into awareness the repressed, unconscious, archaic urges, longings, dreads, and other psychic content, and reveals new goals, new ethical insights and possibilities. #RandolphHarris 14 of 16

The World-Mind is a breaking through of greater meaning which was not present before. It presents a way of working out problems on a higher level of integration and is a progressive function. When we access our soul, we are then able to project harmony into ethical and other forms of meaning in the outside World. The soul acts as a means of discovery, it is a procreative revealing of structure in our relation to nature and to our own existence. The soul is educative. By drawing out inner reality, it allows us to experience greater reality in the outside World. The soul also discovers for us a new reality as well. The soul is a road to universals beyond one’s concrete experience. It is only on the basis of such a faith that the individual can genuinely accept and overcome earlier infantile deprivations without continuing to harbor resentment all through one’s life. In this sense, the soul helps us accept our past, and we then find it opens before us our future. There are infinite subtleties in this casting out of remorse. Every individual, certainly every patient, needs to make the journey in his and her own unique way. An accompanying process all along the way will be the transforming of one’s neurotic guilt into normal, existential guilt. And both forms of anxiety can be used constructively as a broadening consciousness and sensitivity. #RandolphHarris 15 of 16

This journey is made through the understanding and confronting of who we are, which is also linked with archaic, regressive stereotypes, but also connected to an integrative, normative, and progressive aspect as well. We exist always in utter dependence on the Universal Mind. Beings and God may meet and mingle in one’s periods of supreme exaltation, one may feel the sacred presence within oneself to the utmost degree, but one does not thereby abolish all the distinction between them absolutely. For one arrives at the knowledge of the timeless spaceless divine infinitude after a process of graded personal effort, whereas the World-Mind’s knowledge of itself has forever been what it was is and shall be, above all process and beyond all efforts. God, the World-Mind, knows all things is an eternal present at once. No mystic has ever claimed, no mystic has ever dared to claim, such total knowledge. Most mystics have, however, claimed union with God. If this be true, then quite clearly that have had only a fragmentary, not full union. Philosophy, being more precise in its statements, avers that they have really achieved union not with God, but with something Godlike—the soul. #RandolphHarris 16 of 16

Refuse to Cover the Signs of the End in Our Lives and in Our Souls–We Are a Generation of the End and We Should Know What We Are!

July 7, 2019 11:02 pm

I do not know if God exists, and for all I do know, he does not exist. Then no sin matters. No sin achieves evil. However, they may not be true. Because if God does not exist, we are the creatures of highest consciousness in the Universe. We alone understand the passage of time and the value of every minute of human life. And what constitutes evil, real evil, is the taking of a singe human life. Whether a person would have died tomorrow or the day after or eventually, it does not matter. Because if God does not exist, this life, every second of it, is all we have. And sometimes we can feel the thoughts of others. I know you have heard the saying, “You could can the tension in the room with a knife.” Well thoughts can be a palpable in the air like smoke. Not read them, you understand, but feel the power of them. It is good to be respectful. Some do not want power over other because if they exercise such power, then one must protect it. One will make enemies. And one will have forever to deal with their enemies when all they want here is a certain space, a certain peace. Or not to be here at all. The only power that exists is inside ourselves. Of the many consequences of his rupture between state and being, most spectacular is the irrational myth of the state—the setting for modern dictatorship. #RandolphHarris 1 of 16

However, dictatorships represent only the most extreme form of the alienation of the state. In democratic societies also government, like so many other social institutions originally designed to serve beings, threatens to become their master. Behind the growing sense of isolation in society, behind the whole quest for community which infuses so many theoretical and practical areas of contemporary life and thought, is possessed in the growing realization that the traditional primary relationships of beings have become functionally irrelevant to our State and economic and meaningless to the moral aspirations of individuals. The state has power to do great good as well as evil; and we are not joining those true reactionaries who dream of dismantling it. What we are suggesting is that the state even when providing necessary services is detached from individual needs. How to redress this imbalance between state and being has become a burning issue for all beings, right and left, who would reorder our society. Meanwhile, armed with ever greater police powers and increasingly effective means of persuasion, the modern state is now in a position to exploit the most terrible anxieties of beings for its own purposes, with the help of the fake news media. #RandolphHarris 2 of 16

When the United States Government announced that it was conducting experiments of a death ray or neutron bomb, and 5G internet service, striking examples of this power was provided recently. This exquisitely refined technology will operate selectively, snuffing out human and animal life among the enemy, but leaving things—houses, antiquities, automobiles, aircrafts, shops, factories, furnishings, machines—untouched. A soldier in a tank or an office staff in a building would die, but the tank and the building would remain intact. There would be no lingering radioactivity, o that the attackers could take over and occupy the tank and the building without fear of contamination. Who would say that the alienation of modern beings is not now complete? The sketches of some—by now means all—of the conditions and influences alienating beings in modern society have been pointed out. However, can these conditions be altered and alienation overcome? Answers to this question demand the best thinking and planning of which our civilization is capable; they require thinking from the heart as well as the head; they demand co-operation among many diverse groups and nations. #RandolphHarris 3 of 16

The task of healing our alienated community will be difficult, for the very tools of our analysis and planning tend to be alien forces, compelling us to deal with separate aspects of an interrelated set of problems. Being’s inhumanity to other beings is age-old, such as critics say: the oppressed less affluent have always been with us; work has always been drudgery (the fall of beings made it so); cruelty and torment are ever the common lot. As to the danger of nuclear war and mass extermination, the human beast has always lived dangerously, invented new and more terrible weapons, and in short loves hanging and drawing and quartering every bit as well as war and slaughtering. However, the argument runs, though this strange rather likeable human animal may be foolish and destructive, yet somehow one is crafty enough to survive, both as an individual and as a species. Acceptance of things as they are and have always been is the essence of this view. Its proponents consider alienation an inescapable part of the living condition of beings with which one must learn to live—alone. According to this approach, no amount or kind of social planning will succeed in alleviating the situation, and on the contrary may make it worse. #RandolphHarris 4 of 16

In short, alienation is relative. Anthropology teaches that simpler, more solidaristic communities are not spared the personal disorders which we associate with complex age of information societies. And if citizens of the affluent society feel sorry for themselves, let them remember that most beings on Earth have never tasted any of the fruits of freedom. Our view, however, has been that alienation in modern society represents not a change of degree but of kind. Here we emphasize that what we are concerned with is not inhumanity, which has existed all through history and constitutes part of the human form, but a-humanity, a phenomenon of rather recent date. This a-humanity, this breakdown of distinctively human qualities and values, culminates in such horrors as the A-bomb or the concentration camp, the sudden slump of an overwrought civilization into that strange, systematized bestiality. The horror of the fake news media regime, its use of the most-up-to-date techniques of hacking and data mining, lies and distortion make it one of the lowest, sub-human, indeed sub-bestial kind, and in some way is related to the subtlest political and law enforcement experiences manifesting themselves in society and culture. Overcivilization, too much technology, and concomitant dehumanization are of the most crucial problems of our age. #RandolphHarris 5 of 16

The deep suspicion of language and the impoverishment of ourselves and our relationships, which are both cause and result, are rampant in our times. We experience the despair of being unable to communicate to others what we feel and what we think, and the even greater despair of being unable to distinguish for ourselves what we feel and are. Underlying this loss of identity is the loss of cogency of the symbols and myths upon which identity and language is based. The breakdown of language is graphically pictured in Orwell’s 1984, in which the people not only go through the doublethink process but use word to mean exactly their opposites—for instance, war means peace. In Beckett’s Waiting for Godot, we are similarly gripped when Pozzo, the industrialist, commands his slave Lucky, the intellectual, to “Think, pig!….Think!” Lucky beings to orate a word salad of lengthy phrases strung together without a period that continues for three full pages. He finally collapses in a faint on the stage. It is a vivid portrayal of the situation that exists when language communicates nothing at all expect empty erudition. #RandolphHarris 6 of 16

The breakdown is shown in the students’ protest against the “words, words, words” to which they must listen, in their sickness of heart at hearing the same things mouthed over and over again, and in their readiness to accuse faculty and others of “word garbage” or “verbal masturbation.” This is generally meant as a criticism of the lecture method, but it also represents what the television news has become. However, what they really are—or ought to be—talking about is a particular kind of lecture that does not communicate being from one person to another. It must be admitted that all too often this has been a characteristic of academic life, which makes the student protest against irrelevant education distinctly more relevant. The shelves of college libraries are weighed down with books that were written because other books were written because still other books were written—the meat of the meal getting thinner and thinner until the books seem to have nothing to do with the excitement of truth but only with status and prestige. And in the academic World, these last two values can be powerful indeed. Small wonder the young poets are disillusioned with talk, and they hold, as they did in the San Francisco love-in, that the best poem is a blank sheet of paper. #RandolphHarris 7 of 16

At such a time, in our alienation and isolation, we long for a simple, direct expression of our feelings to another, a direct relation to one’s being, such as looking into one’s eyes to see and experience one or standing quietly beside one. We yearn for a direct expression of one’s and our moods and emotions with no barriers. We seek a kind of innocence that is as old as human evolution but some to us as something new, the innocence of children in paradise again. We long for a direct expression through our bodies of intimacy to short-cut the time of knowing the other that intimacy usually takes; we want to speak through our bodies, to leap immediately into identification with the other, even though we know it is only partial. In short, we yearn to bypass the whole symbols/verbal-language hang-up. Thus the great trend toward action therapies in or day in contrast to talking, and the conviction that truth will emerge—if it ever will—when we are able to live out our muscular impulses and experiences rather than get lost in dead concepts. Hence encounter groups, marathons, nude therapy, the use of barbiturates and other illicit substances. This is, in short, the bringing of the body into a relationship when there is no relationship. Whatever relatedness there is is ephemeral: it springs up multicolored and bright today, and often will be but a damp place where sea foam has evaporated on our hand tomorrow. #RandolphHarris 8 of 16

My aim is not to derogate these forms of therapy nor to disparage the use of the body. My body remains one way in which my self can express itself—in this sense I am my body—and surely it is to be appreciated. However, I am my language as well. And I wish to point out the destructive trend represented in action therapies precisely in their implicit attempt to bypass language. For these action therapies are closely related to violence. As they become more extreme, they hover at the edge of violence, both in the activity within the group itself an in the preparation of the participants or anti-intellectualism outside. The longing for them really has its seat in despair—the despondent fact of not being understood, of not being able to communicate or to love. It is the endeavoring to jump over that period of time required for intimacy, the trying to immediately feel and experience the other’s hopes and dreams and fears. However, intimacy requires a history, even though the two people have to create history. #RandolphHarris 9 of 16

We forget at our peril that beings are a symbol-making creature; and if the symbols (or myths, which are a pattern of symbols) seem arid and dead, they are to be mourned rather than denied. The bankruptcy of symbols should be seen for what it is, a way station on the path of despair. The distrust of language is bred into by experiencing the medium is the message phenomenon. Most of the words coming over TV are lies not in the sense of outright falsehood (that would imply a still remaining respect for the word) but in the sense that the words are used in the service of selling the personality of the speaker rather than in communicating some meaning. This is the more subtle form of emphasizing not the meaning of the word but the public-relations value of it. Words are not used for authentic, humanistic goals: to share something of originality or personal warmth. The medium is then the message with a vengeance; as long as the medium works, there is no message. The phrase “credibility gap,” which is conspicuous in wartime but is present in other times as well, goes much deeper than anyone’s mere intention to deceive. We listen to the news dispatches and find ourselves wondering where the truth really lies and why the reporters and anchors constantly lie, spread rumors, and distort the truth. #RandolphHarris 10 of 16

In our day it often seems that deception has been accepted as the means of communication. That is why the fake news media pushed their Russia election conspiracy, to cover up the fact the TV news is full of lies and wants to confuse them people and not present the truth so they can influence the elections. In this confusion, there is a more serious aliment in our public life: language bears less and less relationship to the item being discusses. There is a denial of any relationship to underlying logic. The fact that language has its roots in a shared structure is entirely ignored. The way language is used by the fake news media often denies the whole structure of communication. There is relationship in their reports to the question asked. In extreme and persistent form, this is one species of schizophrenia; but in our day it is simply called news and politics. And suddenly the lid is torn off. The picture of Death appears, unveiled, in a thousand forms. As in the late Middle Ages the figure of Death appears in news, pictures, poetry, politics, and the Dance of Death with every living being is painted and sung, so our generation—the generation of World wars, information, technology, revolutions, and mass migrations—rediscovers the reality of death. We have seen millions die in war, hundreds of thousands die illegally migrating all over the World, hundreds of thousands in revolutions, tens of thousands in persecutions and systematic purges of underrepresented groups. #RandolphHarris 11 of 16

Multitudes as numerous as whole nations still wander over the face of the Earth or perish when they are turned away, in boat or by foot, from the countries they want to enter; in them is embodies a part of these tremendous events in which Death has again grasped the reins which we believed it has relinquished forever. Such people carry in their souls, and often in their bodies, the traces of death, and they will never completely lose them. You who have never taken part yourself in this great migration must receive these others as symbols of a death which is a component element of life. Receive them as people who, by their destiny, shall remind us of the presence of the End in every moment of life and history. Receive them as symbols of the finiteness and transitoriness of every human and living being concern, of every human and living being’s life, and of every created thing. We have become a generation of the End and those of us who have been refugees and exiles in our own communities or in the greater World should not forget this when we have found a new beginning here or in another land. The End is nothing external. It is not exhausted by the loss of that which we can never regain: our childhood homes, the people with whom we grew up, the country, the things, the language which formed us, the goods, both spiritual and material, which we inherited or earned, the friends who were torn away from us by sudden death. #RandolphHarris 12 of 16

The End is more than all this; it is in us, it has become our very being. We are a generation of the End and we should what we are. Perhaps there are some who think that what has happened to the and to the whole World should now be forgotten. Is it not more dignified, truer and stronger to say “yes” to that which is our destiny, to refuse to cover the signs of the End in our lives and in our souls, to let the voice of Death be heard? Amid all the new possibilities offered to us, must we not acknowledge ourselves to be that which destiny has made us? Must we not confess that we are symbols of the End? And this End is of an age which was both great and a lie. It is the End for all finitude which always becomes a lie when it forgets that it is finite and seeks to veil the picture of death. However, who can bear to look at this picture? Only one who can look at another picture behind and beyond it—the picture of Love. For love is stronger than death. Every death means parting, separation, isolation, opposition and not participation. So it is, too, with the death of nations, the end of generations, and the atrophy of souls. Our souls become poor and disintegrate insofar as we want to be alone, insofar as we bemoan our misfortunes, nurse our despair and enjoy out bitterness, and yet turn coldly away from the physical and spiritual need of others. #RandolphHarris 13 of 16

Love overcome separation and creates participation in which there is more than that which individuals involved can bring to it. Love is the infinite which is given to the finite. Therefore we love in others, for we d not merely love others, but we love the Love that is in the and which is more than their or our love. In mutual assistance what is most important is not the alleviation of need but the actualization of love. Of course, there is no love which does not want to make the other’s need its own. However, there is also no true help which does not spring from love and create love. Those who fight against death and disintegration through all kinds of relief agencies know this. Often very little external help is possible. And the gratitude of those who receive help is first and always gratitude for love and only afterwards gratitude for help. Love, not help, is stronger than death. However, there is no love which does not become help. Where help is given without love, there new suffering grows from the help. It is love, human and divine, which overcomes death in nations and generation and in all the horror of our time. Help has become almost impossible in the face of the monstrous powers which we are experiencing. Death is given power over everything finite, especially in our period of history. #RandolphHarris 14 of 16

However, death is given no power over love. Love is stronger. It creates something new out of the destruction caused by death; it bears everything and overcomes everything. It is at work where the power of death is strongest, in war and persecution and homelessness and hunger and physical death itself. It is omnipresent and here and there, in the smallest and most hidden ways as in the greatest and most visible ones, it rescues life from death. It rescues each of us, for love is stronger than death. Use the power inside you. Do not abhor it anymore. Use that power! And when they see you in the streets above us, use that power to make your face a mask and think as you gaze on them as on anyone: beware. Take that word is if it where an amulet given to you to wear about your neck. And when your eyes meet with your enemy’s eyes, or the eyes of anyone else, speak to them politely what you will, but think of that word and that word only. It is an icon of love. Feel the love. Not physical love, you must understand. True love is what a student and teacher share. Knowledge would never be withheld by a real teacher. No geographical limits ought to be set for the sources whence a being draws spiritual sustenance. Why exclude other lands and remain shut in with India alone? #RandolphHarris 15 of 16

Nor should any temporal limits be set for it. Why exclude the modern Word and remain shut in with the ancient one alone? Enlightened individuals have been born all through history, have contributed their ideas beliefs experiences and revelations, and all through the social scales. This is so, must be so, because Truth, Reality, Goodness, and Beauty, in their best sense, are in the end got from within. God is in your very being. To know him as something apart or far-away in time and distance or as an object outside yourself, separate from you—that is not the Way—impossible. Jesus gave away the secret: he is within you. It is surprising how widely people have ignored Jesus’ message (“The kingdom of Heaven is within you”) when its means is so clear, its phrasing so strong. If a being lives in harmony with the divine World-Idea, one may also live in trust that one will receive that which belongs to one. This will be brought about either by guiding one to it or guiding it to one. “All things whatsoever the Father hath are mine.” That which you need is yours now—if only you could raise yourself to the recognition of your true relation to your Overself. The heart, which abandons itself to the Supreme Mind, finds itself related to all its works, and will travel a royal road to particular knowledges and powers. #RandolphHarris 16 of 16

Our Eternal Life is Useless to Us if We Do Not See the Beauty Around Us, the Creation of Mortals Everywhere!

July 6, 2019 11:12 pm

I think the very name of Paris brought a rush of pleasure to me that was extraordinary, a relief so near to well-being that I was amazed, now only that I could feel it, but that I had so nearly forgotten it. I wonder if you can understand what it meant. My expression cannot convey it now, for what Paris means to me is very different from what it meant then, in those days, at that hour’ but still, even now, to think of it, I feel something akin to that happiness. And I have more reason now than ever to say that happiness is not what I will ever know, or will ever deserve to know. I am not so much in love with happiness. Yet the name Paris makes me feel it. Mortal beauty often makes me ache, and mortal grandeur can fill me with that longing I felt so hopelessly in the Mediterranean Sea. But Paris, Paris drew me close to her heart, so I forgot myself entirely. Forgot the damned and questioning preternatural thing that doted on mortal skin and mortal clothing. Paris overwhelmed, and lightened and rewarded more richly than any promise. It was the mother of New Orleans, understand that first; it had given New Orleans its life, its first populace; and it was what New Orleans had for so long tried to be. However, New Orleans, though beautiful and desperately alive, was desperately fragile. #RandolphHarris 1 of 15

There was something forever savage and primitive there, something that threatened the exotic and sophisticated life both from within and without. Not an inch of those wooden streets nor a brick of the crowded Spanish houses had not been bought from the fierce wilderness that forever surrounded the city, ready to engulf it. Hurricanes, floods, fevers, the plague—and the damp of the Louisiana climate itself worked tirelessly on every hewn plank or stone façade, so that New Orleans seemed at all times like a dream in the imagination of her striving populace, a dream held intact at every second by a tenacious, though unconscious, collective will. However, Paris, Paris was a Universe whole and entire unto herself, hollowed and fashioned by history; so she seemed in this age of Napoleon III with her towering buildings, her massive cathedrals, her grand boulevards and ancient winding medieval streets—as vast and indestructible as nature itself. All was embraced by her, by her volatile and enchanted populace thronging the galleries, the theaters, the cafes, giving birth over and over to genius and sanctity, philosophy and war, frivolity and the finest art; so it seemed that if all the World outside her were to sink into darkness, what was fine, what was beautiful, what was essential might there still come to its finest flower. #RandolphHarris 2 of 15

Even the majestic trees that graced and sheltered her streets were attuned to her—and that waters of the Seine, contained and beautiful as they wound through her heart; so that the Earth on that spot, so shaped by blood and consciousness, had ceased to be the Earth and had become Paris. We were alive again. We were in love, and so euphoric was I after those hopeless nights of wandering in Eastern Europe. The estrangement of many late-nineteenth-century artist from prevailing cultural values established a model of rejection; and since their time the alienated hero—if one can be called a hero—has occupied a major place in the World of art and literature. For more than a century the European literary outlook has one constant, always predominant and ever more profoundly rooted characteristic: the consciousness of estrangement and loneliness. This mood colors the poetry of Yeats, Rilke, Pound, Eliot; it figures in the works of Gide, Kafka, Thomas Mann, Hemingway, Thomas Wolfe, Alberto Moravia, and Sartre—to name just a few. To the alienated being as seen by these authors, life is essentially meaningless or absurd—the idea of absurdity being another contribution by Kierkegaard to the lexicon of alienation. #RandolphHarris 3 of 15

A World than can be explained by reasoning, however faulty, is a familiar World. However, in a Universe that is suddenly deprived of illusions and of light, beings feel a stranger. One is an irremediable exile, because one is deprived of memories of a lost homeland as much as one lacks the hope of a promised land to come. This divorce between beings and their life, the actor and one’s setting, truly constitutes the feeling of absurdity. A stranger is unrelated to anything or anyone at all, a being for whom everything is meaningless, a being who murders and feelings nothing, a being who ends one’s tale of nothingness and absurdity by saying, “For all to be accomplished, for me to feel less lonely, all that remained to hope was that on the day of my execution there should be a huge crowd of spectators and that they should greet me with howl of execrations.” The idea that the human condition is essentially one of alienation now plays an important part in society. If you crammed a ship full of human bodies till it burst, the loneliness inside would be so great, that they would turn to ice…so great is our isolation that even conflict is impossible. When the fake news media and people in our society are directed toward the atomized World of beings and its values to the point life seems surreal and becomes deliberately nihilistic, meaningless, even anti-art, anti-law and order, anti-truth and ugly, something Biblical is taking place. #RandolphHarris 4 of 15

The new century is full of such deep antagonisms, the unity of its outlook on life is so profoundly menaced, that the combination of the farthest extremes, the unification of the greatest contradictions, becomes the main them, often the only theme in life. Humanity is caught at a moment of inhumanity, caught at a time of discontinuity, of appalling, invidious, silent horror. Many people find themselves alienated and revolted by the prevailing values of their society. Others too rebel, although more quietly. In a recently study, the decline of utopian thinking in the young generation in the Untied States has been described as a nation unwilling to accept what the culture offers. Alienation, once seen as the conquest of a cruel (but changeable) economic order, has become for many the central fact of human existence, characterizing being’s thrownness into a World in which one has no inherent place. Formerly imposed upon beings by the World around them, estrangement increasingly is chosen by them as their dominant reaction to the World. Where can love be found if your heart will not feel? Indifference is their chief response. Looming over the alienated mass society and its culture is the power of the modern state. Remote from human needs, implacable in its thrust for power, bureaucratic government completes the process of alienation which we have been sketching. #RandolphHarris 5 of 15

Once again, we are witnessing not the beginning but the culmination of a long development. We can trace the rise of the secular state to Machiavelli. With Machiavelli we stand at the gateway of the modern World. The desired end is attained; the state has won its full autonomy. Yet this result has had to be bought dearly. The state is entirely independent; but at the same time it is completely isolated. The sharp knife of Machiavelli’s thought has cut off all the threads by which in former generations the state was fastened to the organic whole of human existence. The political World has lost its connection not only with religion or metaphysics but also with all the other forms of being’s ethical and cultural life It stands alone in an empty space. Existential psychology (for our purposes) is both complementary to and integrative of other psychological approaches. Not only is it concerned with the psychological influences of biology, environment, cognition, and social relations, but it is also concerned with the full network of relations—including those with cosmic features—that inform and underlie those modalities. Let us take the case of Babette, for example, to illustrate this integrative view. For years, Babette has felt empty inside, hollow—and for years she has masked over those feelings. #RandolphHarris 6 of 15

Babette has consumed herself with barbiturates, for example, forged herself with food, and inflated herself with falsehoods. However, when the shades close at night, or when the partying ceases, the hollowness in Babette returns—and with increasing ferocity. The very latest imports from France and Spain: crystal chandeliers and Oriental carpets, silk screens with painted birds of paradise, canaries singing in great domed, golden cages, and delicate marble Grecian gods and beautifully painted Chinese vases could not keep her happy. Even though the luxury enthralled many, the new flood of art and craft and design, one could start at the intricate pattern of the carpet for hoers, or watch the gleam of the lamplight change the somber colors of a Dutch painting. She even hired a painter to make the walls of her room a magical forest of unicorns and golden birds and laden fruit trees over sparkling streams. An endless train of dressmakers and shoemakers and tailors came to her mansion to outfit her in the best fashions, so that she was always a vision, not just of an heiress beauty, with her curling lashes and her glorious raven black hair, but of the taste of finely trimmed hats and lace gloves, flaring velvet coats and capes, and sheer white puffed-sleeve gowns with gleaming blue sashes. Babette was treated as if she were a magnificent doll. #RandolphHarris 7 of 15

And then strange things began to happen. Babette would be found in the arm of her chair reading the work of Aristotle or Boethius or a new novel just come over the Atlantic. Or pecking out the music of Chopin, Bach, and Mozart. We heard the night before with an infallible ear and a concentration that made her ghostly as she sat there hour after hour discovering the music—the melody, then the bass, and finally bringing it together. Babette was a mystery. It was not possible to know what she knew or did not know. Babette was exasperated when she steps into my office on this misty evening. She is 20, depressed, and isolated She has tried many treatments, she tells me bitingly, but they invariably fall short of the mark. To be sure, she is quick to elaborate, they do help to a point. Thy serve to maintain her, or get her through the night. They help her to change habits, for example, or to chemically alter her mood. They give her thought exercises and practical, rational advice. They reward her when appropriate and discourage her when necessary. They help her to learn the reasons for her despair, and the distortions, consequently, of having misunderstood those reasons. #RandolphHarris 8 of 15

Existential therapy could help to break this pattern, I think to myself as Babette sits across from me. It could work in conjunction with other therapies, deepening her hard-won gains. For example, in addition to helping Babette think more logically about her hollowness, I would also work with her to explore that hollowness—to see what it is about, to immerse herself in it, and to experience its (immediate, kinesthetic, and affective) dimensions. The more she can work with these dimensions, I would propose, the less they will threaten her and the more she can range freely within them. She can then be freed from the vicious cycle of compartmentalized therapies to seek richer meanings of long terms in her life—and she can forgo her compensatory masks. The problems of Babette and her oversimplified cures—indeed the problems of mainstream psychology—are but microcosms of a society wide epidemic. It is an epidemic of part-methods treating part-lives, of quick fixes and easy solutions that console, but fail to genuinely confront, human problems. The signs of the epidemic are legion: The erosion of the environment is traceable to get-rich-quick methods of industrial disposal. Impression management, trickle down economics, and “just say no” to drugs are the new watchwords of presidential politics. Great procurements of revenue are spent on a strong and powerful military (while funds for health care, those without homes, affordable housing, and job training dwindle). #RandolphHarris 9 of 15

Divisiveness and violence become increasingly acceptable problem-solving strategies. Given the above, what is our position—the existential-integrative position—in psychology, and how will t be used? First, existential-integrative psychology is a revaluation of the oversimplified and one-dimensional thinking that, in our experience, permeates conventional portrays of human being. We perceive two basic dangers in the conventional approach—a tendency to unduly bot reduce and exaggerate the human condition. On the reductionist side, we see an increasing trend toward conceiving human beings as machines—precise mathematical tools that can readily accommodate to an automated, routinized lifestyle. With respect to exaggeration, we are concerned about trends in our field that depict the human being as a god (one can predict and control both internal and external environments) and trends that shun the challenges of human vulnerability. We are also concerned about more recent trends, such as those of postmodernism, which appear to stridently subvert the (shared) or foundational aspects of human being and leap headlong into relativism. Beyond these critical analyses, however, existential-integrative psychology also proposes a vision. While we have already hinted at this vision psychotherapeutically, we now present a more comprehensive statement. #RandolphHarris 10 of 15

Whether one be outside in the World or inside in the cloister is not so important to one as whether one’s thoughts and feelings, one’s character and consciousness have right direction. Either of these environments may be a hindrance or a help to one’s spiritual aspirations, depending on its particular nature. Yes, if one uses it for this specific purpose, even the Word may be a means of advancement. It is less important whether or not we live under monastic rules than whether we live faithfully in the purpose which prompted those rules to be formulated. The purification of the mind may be accomplished at home or it may be accomplished in an ashram-monastery. Do not be carried away from truth by the bigots who denounce the one or the other place! People who have stepped out of the World may have stepped into a vocation which is proper and good for the, but it is not necessary and not right to suggest that everyone else should do so. First of all, everyone else could not do so. It is not a matter so much of staying with the Worldings and doing their work nor of fleeing to isolated religious groups and following their disciplines, as of comprehending the mentalist secret and of keeping an inner detachment. #RandolphHarris 11 of 15

Detachment from the World is an absolute necessity for the beings who seek authentic inner peace, and not its imagined counterfeit. However, renouncement of the World is not necessary to any expect those who have an inborn natural vocation for spiritual isolation. There is something deeper than our ordinary thoughts and feelings, something that is our inmost essential self. It is the soul. It is here, if we can reach to it, that we may meet in fellowship with the Divine. Through it the World-Mind reveals something of its own mysterious nature. One has come far when one has come to feel not only that divinity truly is but also that it is as near as one’s own being. One discovers that Consciousness, the very nature of mind under all its aspects, the very essence of be-ing under the personal selfhood, is where beings and God finally meet. One knows that God indisputably exists, not because some religious doctrines which are rigid and strict avers it but because one’s own experience proves it. There is a vital and definite connection between every being’s mind and the Universal Mind, between one’s individual existence and Its existence. Because of this connection one is called upon to worship It to commune with It and to love It. Only as a result of being liberate from oneself, taken out of oneself, can one find the universal being. #RandolphHarris 12 of 15

The illuminated beings of earlier generations, who usually appeared at the beginning of each historical epoch and from whose ranks the great social lawgivers and religion-founders were drawn, had no personal master for none was available at the time. Who taught them? It was none other than the World-Mind, operating directly through each being’s Overself and within one’s human consciousness. Whoever is unable to find an outward master in our own times may still find, when one has worked on oneself sufficiently to be ready for it, this same direct inward help (grace) from the World-Mind if one turns to that Mind. Through the power of the God within the seeker can be led to a higher truth, or what the Greek thinkers called the Logos can help one to find for oneself. If one refuses to seek and cling to the human personality of any master but resolves to keep al the strength of one’s devotion for the divine impersonal Self back of one’s own, that will not bar one’s further progress. It, too, is a way whereby the goal can be successfully reached. However, it is a harder way. Socrates got his wisdom from within himself. He had no master. The teachings of Jesus were not based on any of the ancient doctrines—that is, those of the great Jewish people, Egyptians, or Indians. They were entirely Self-inspired. #RandolphHarris 13 of 15

The human mind is fortunate in this, that it has a connection with the Divine Mind. It can become one’s spiritual teacher and moral guide. However, one must be careful: first, not to mix one’s own opinion with what one receives; second, and not less but more important, to put oneself through a preparatory and purificatory discipline to make the connection vitalized. After all, it is the Overself which was the real Teacher to all of the teachers. “We know that we have passed out of death into life, because we love the brethren. One who does not love remains in death,” reports I John 3.14. In our time, as in every age, we need to see something which is stronger than death. Death has become powerful in our time, in individual human beings, in families, in nations and in living beings as a whole. Death has become powerful—that is to say that the End, the finite, and the limitations and decay of our beings have become visible. For nearly a century this was concealed in Western civilization. We had become masters in our early household. Our control over nature, and our social planning has widened the boundaries of our beings; the affirmation of life had drowned out its negation which no longer dared make itself heard, and which fled into the hidden anxiety of our hearts, becoming fainter and fainter. #RandolphHarris 14 of 15

We forgot that we are finite, and we forgot that the abyss of nothingness surrounding us. We had gathered into our barns the fruits of thousands of years of toil. All generations of beings had labored so that we, the generation of fulfillment, might tread death under our feet. It was not death in the sense of the natural end of life which we thought to have destroyed, but death as a power in and over life, as the Lord and master of the soul. We kept the picture of death from our children and when here and there, in our neighborhood and in the World, mortal convulsions and the End became visible, our security was not disturbed. For us these events were merely accidental and unavoidable, but they were not enough to tear off the lid which we had fastened down own the abyss of our being. Lestat possessed the wisdom of a sorcerer, the powers of a witch…I might have come to understand that he had somehow managed to wrest a conscious life from the same forces that governed these monsters. “I was obliged to be industrious. Whoever is equally industrious will succeed equally well. The aim and final reason of all music should be none else but the glory of God and refreshing the soul. Where this is not observed there will be no music, but only a devilish hubbub,” reports Johann Sebastian Bach. #RandolphHarris 15 of 15