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The Presence of the Divine in the Name of Demands a Shy and Trembling Heart that Glance so Brightly at the New Sun-Rise!

October 27, 2019 12:44 am

Silent entangler of beauty’s tresses! Most happy listener when the morning blesses thee for enlivening all the cheerful eyes. The streets of Cresleigh Mills Station with their giant homes, were soothing to him. Soon he was shopping in brightly lighted emporiums for decent clothes. And in his comfortable parlor from midnight till dawn he watched television, learning all about this modern World in which he had emerged, how things were done, how things had to be. A steady stream of dramas, soap operas, news broadcast, and documentaries soon taught him everything. He lay back in his large overstuffed easy chair marveling at the blue skies and the brilliant Sun he saw before him on the large television screen. He watched sleek and powerful Germany automobiles speeding on mountain roads and over prairies. He watched s somber bespectacled teacher speak in sonorous tones of “the ascent of man.” What is it about the structure of American society that produces delinquency in certain sectors of that society? We believe that problems of adjustment to social class play a vital role in the genesis of the delinquent subculture. First and most obviously, the working class child stares the social class status of one’s parents. In the status game, then, the working-class child starts out with a disadvantage and, to the extent that one cares what middle-class person think of one or has internalized the dominant middle-class attitudes toward social class position, one may be expected to feel some shame. #RandolphHarris 1 of 15

The one area of one’s occupational life in which one might be free to act, the area of one’s own personality, must now also be managed, must become the alert yet obsequious instrument by which goods are distributed. “When he was seven years old, I used to carry him [to work] on my back to and fro through the snow, and he used to work 16 hours a day…I have often knelt down to feed him, as he stood by the machine, for he could not leave it or stop.” Fed meals as he worked, as a steam engine is fed coal and water, this child was an instrument of labor. We should be concerned with the fundamental: the cost of becoming an instrument of labor. Shame is felt perhaps most strongly over the failures of other people, especially one’s parents, who have not been successful, who have not worked hard enough to have a large and beautiful house, or a new BMW M750Li automobile, Cadillac Escalade, Chevy Impala, Ford F350, or Honda Accord, or to send one to a private school, to live on the right street, on the right side of the river, or go to the right church. As class is an expression of economic success, then it follows that to belong as a child or an adolescent in a class below others is a statement that one’s parents have failed, they did not make it good. This is bad enough when they have not risen, unbearable if they have stated to fall even lower. #RandolphHarris 2 of 15

Deeper than our disapproval of any breaking of then ten commandments possesses our conviction that a failure to keep moving is unforgiveable sin. Furthermore, people of status tend to be people of power and property. They have the means to make more certain that their children will obtain respect and other rewards which have status significance even where title in terms of deserving middle-class conduct is dubious. One me stress that throughout the importance of parental status in obtaining special consideration in school activities and on the job through “connections” and other means of exerting pressure. Finally, parents of good standing in the class system can usually provide their children with money, Betty Crocker desserts, clothes, cars, Cresleigh homes and other material amenities which not only function as external trappings and insignia of status, but which serve also as a means and avenue to activities and relationships which confer status. Like one’s parents, a child is unlikely to be invited to participate in activities which require a material apparatus one cannot afford; if invited, one is less likely to accept for fear of embarrassment; and if one accepts, one is less likely to be in a position to reciprocate and therefore to sustain a relationship premised on a certain among of reciprocity. It seems reasonable to assume that out of all this there arise feelings of inferiority and perhaps resentment and hostility. It is remarkable, however, that there is relatively little research explicitly designed to test this assumption. #RandolphHarris 3 of 15

However, invidious status distinctions among young people are, after all, a result of individual differences in conformity to a set of conduct norms as well as simple functions of their parents’ social status. Variations in character reputation scores cannot be explained simply as a result of social class membership. The existence of “achieved” as well as “ascribed” criteria of status for children makes it possible for some working-class children to “rise above” the status to which the social class position of their parents would otherwise consign them. However, this does not make the situation psychologically any easier for those of their brethren who remain behind, or rather, below. Low achieved status is no pleasanter than low ascribed status, and very likely a good deal more unpleasant, for reasons we have indicated earlier; it reflects more directly on the personal inadequacy of the child and leaves one with fewer convenient rationalizations. The young trainee sitting next to me wrote on her digital note pad, “Important to smile. Do not forget to smile.” The admonition came from the speaker in the front of the room, a crew cut pilot in his early fifties, speaking in a Southern drawl: “Now girls, I want you to get out there and really smile. Your smile if your biggest asset. I want you to go out there and use it. Smile. Really smile. Really lay it on.” #RandolphHarris 4 of 15

The pilot spoke of the smile as the flight attendant’s asset. However, as novices like the one next to me move through training, the value of a personal smile is groomed to reflect the company’s disposition—its confidence that its planes will not crash, its reassurance the departures and arrivals will be on time, its welcome and its invitation to return. Trainers take it as their job to attach to the trainee’s smile an attitude, a viewpoint, a rhythm of feeling that is, as they often say, “professional.” This deeper extension of the professional smile is not always easy to retract and the end of the workday, as one worker in her first year at American Airlines noted: “Sometimes I come off a long trip in a state of utter exhaustion, but I find I cannot relax. I giggle a lot, I shatter, I call friends. It is as if I cannot release myself from an artificially created elation that kept me ‘up’ on the trip. I hope to be able to come down from it better as I get better at the job.” As the Public Service Announcement jingle says, “Our smiles are not just painted on.” Our flight attendants’ smiles, the company emphasizes, will be more human than the phony smiles you are resigned to seeing on people who are paid to smile. There is a smile like strip of paint on the nose of plane. Indeed, the plane and the flight attendant advertise each other. The radio advertisement foes on to promise not just smiles and service but a travel experience of real happiness. #RandolphHarris 5 of 15

As in any industry such as banking, real estate, fashion, sales or retail, politeness and a smile are seen in one way, this is no more than delivering a service. Also, workers know their own smiles and convinces provided to customers is part of the on-the-job behavior, which is part of professionalism, dollar bills, and bitcoins that have intervened between the smiler and the smiled upon, and the extra effort it takes to invoke this spontaneous warmth makes it possible to exist in uniform—and companies now advertise spontaneous warmth, too. Customers call to inform departments that not only would they like educational material, but they would also like it to make them happy as well as inform them, and when your goal is to please the customer or member, you have to comply to their wishes. Nonetheless, at first glance, it might seem that the circumstances of the nineteenth-century factory child and the twentieth-century flight attendant could not be more different. To the boy’s mother, to Karl Marx, to the members of the Children’s Employment Commission, perhaps to the manager of the wallpaper factory, and almost certainly to the contemporary reader, the boy was a victim, even a symbol, of the brutalizing conditions of his time. We might imagine that he had an emotional half-life, conscious of little more than fatigue, hunger, and boredom. #RandolphHarris 6 of 15

On the other hand, the flight attendant enjoys the upper-class freedom to travel, and she participates in the glamour she creates for others. She is the envy of clerks in duller, less well-paid jobs. However, a close examination of the differences between the two can lead us to some unexpected common ground. On the surface there is a difference in how we know what labor actually produces. How could the worker in the wallpaper factory tell when his job was done? Count the rolls of Lincrusta-Walton wallpaper; a good had been produced. How can the flight attendant tell when her job is done? A service has been produced; the customer seems content. In the case of the flight attendant, the emotional style of offering the service is part of the service itself, in a way that loving or hating wallpaper is not part of producing wallpaper. Seeming to love the job become part of the job; actually trying to love it, and to enjoy the customers, helps in this effort. You ever notice when you shop at a corporate store, where the manager is polite and acts like they own the business, care about the presentation of the products and inventory, and wants you to be satisfied, not only does it make your more confident in their abilities, but it makes it more likely that you will purchase products from the brand or business again in the future. #RandolphHarris 7 of 15

In processing people, the product is a state of mind. For instance, in real estate, people are greeted not only with a smile, but with concerned enquiry such as, “Would you also like to tour residence 3 today and hear about the options, Miss?” The atmosphere is that of a civilized party—with the guest, in response, behaving like civilized community members. Once or twice our inspectors tested the employees by being deliberately exacting, but they were never roused, and at the end of the tour they lined up to say farewell with undiminished brightness. Potential buyers are quick to detect strained or forced smiles, and they come to view the property wanting to enjoy the tour and get an idea of what it will be like to live in the home and community. The customers look forward to signing the contract and buying the house because it was a pleasant experience. Surely that is how it ought to feel. This is an emotional labor. Emotional labor is the management of feeling to create a publicly observable facial and bodily display; emotional labor is sold for a wage and therefore has an exchange value. This labor requires one to induce or suppress feeling in order to sustain the outward countenance that produces the proper state of mine in others—in this case, the sense of being cared for in a convivial and safe place. This kind of labor calls for a coordination of mind and feeling, and it sometimes draws on a source of self that we honor as deep and integral to out individuality. #RandolphHarris 8 of 15

Beneath the difference between physical and emotional labor there is possessed a similarity in the possible cost of doing the work: the worker can become estranged or alienated from an aspect of self—either the body or the margins of the soul—that is used to do the work. The factory boy’s arm functioned like a piece of machinery used to produce wallpaper. His employer, regarding that arm as an instrument, claimed control over its speed and motions. In this situation what was the relation between the boy’s arm and his mind? Was his arm in any meaningful sense his own? The real estate agent does physical work when she gives tours, and she does mental work when she prepared for and actually organizes sales. And his is also part of an emotional labor. This is an old issue, but as the comparison with the real estate agency suggest, it is still very much alive. If we can become alienated from service in a service-producing society, we can become alienated from the service in a service-producing society. We need to characterize American society of the twenty first century in more psychological terms, for now the problems that concerns us mist order on the psychiatric. For the real estate agent, the smiles are part of her work, a part that requires her to coordinate self and feeling so that the work seems to be effortless. To show that enjoyment takes effort is to do the job poorly. #RandolphHarris 9 of 15

Similarly, part of the job is to disguise fatigue and irritation, for otherwise the labor would show in an unseemly way, and the product—buy contentment—would be damaged. It suggests what costs even happy workers under normal conditions pay for this labor without a name. The speed-up of demand has sharpened the ambivalence many workers feel about how much of oneself to give over to the role and how much of oneself to protect from it. Because it is easier to disguise fatigue and irritation if they can be banished altogether, at least for brief periods, this feat calls for emotional labor. It is also good to remember some people are really curious about products and for them, seeing a new house could be like being exposed to an advanced trigonometry class—they have no idea what they are looking at, how they will fit into it, or what designs will go well in the space. There have always been public-service jobs, of course; what is new is that they are now socially engineered and thoroughly organized from the upper levels. Though a real estate agents job is no worse and in many ways better than other service jobs, it makes the worker more vulnerable to the social engineering of one’s emotional labor and reduces one’s control over that labor. Emotional labor is potentially good. No customer wants to deal with a surly waiter, a crabby member service representative, or a cashier who avoids eye contact in order to avoid getting a request. #RandolphHarris 10 of 15

Lapses in courtesy by those paid to be courteous are very real and fairly common. What they show us is how fragile public civility really is. We are brought back to the question of what the social carpet actually consists of and what it requires of those who are supposed to keep it beautiful. The laggards and sluff-offs of emotional labor return us to the basic questions. What is emotional labor? What do we do when we manage emotion? What, in fact, is emotion? What are the costs and benefits of managing emotion, in private life and at work? What one cannot do in the beginning, one may be able to do in the middle of one’s journey. One should not let misgivings about one’s capacity to travel far stop one from travelling at all. Those who already possess a flair for emotional labor will naturally advance more easily and more quickly than those who do not. However, there is no reason for the one who is new to learning about emotional labor to adopt a defeatist attitude and negate the quest altogether. One’s weaknesses may come in the way of one’s seeking, yet one still remains an authentic seeker. If one lets one’s thoughts become negative, the quest would have to be entered with a realization of all its complexity and with a comprehension that one’s good intentions could be frustrated by adverse circumstances. #RandolphHarris 11 of 15

A being needs to know his or her limitations and to accept them. However, one need not accept them as absolutes. There is always the mysterious miracle, the second wind, the untapped unpredictable resources. One should fit one’s aspiration to one’s estimated capacity but, in order not to miss unknown possibilities which might yet emerge to the surface, one should do so loosely and not rigidly. It is true that enlightenment is to be found wherever it is earnestly sought. However, one’s own desire and needs will provide one with a source of direction; and it may be that these will indicate that one’s individual progress may be hastened or better served by a journey to some particular location. No matter what the personal circumstances of a being may be, no matter whether one be rich or poor, well or ill, mature or young, educated or illiterate, there is no point in one’s life where some part at east of the quest may not be introduced. Would they have done better to have stayed home, rather then to have gone off looking for gurus in the news media? The answer must vary from seeker to seeker. From a long-range point of view, is anyone really “lost”? It is sometimes consoling to remember that we have Eternity before us, and we can only do what we are capable of at a given time. #RandolphHarris 12 of 15

Individuals who present themselves before others may wish them to think highly of them, or to think that one thinks highly of them, or to perceive how in fact one feels toward them, or to obtain no clear-cut impression; one may wish to ensure sufficient harmony so that the interaction can be sustained, or to elude them, get rid of, confuse, mislead, antagonize, or insult them. Regardless of the particular objective which the individual has in mind and of one’s motive for having this objective, it will be in one’s interests to control the conduct of the others, especially their responsive treatment of one. This control is achieve largely by influencing the definition of the situation which the others come to formulate, and one can influence this definition by expressing oneself in such a way as to give them the kind of impression that will lead them to act voluntarily in accordance with one’s own plan. Thus, when an individual appears in the presence of others, there will usually be some reason for one to mobilize one’s activity so that it will convey an impression to others which it is in one’s interest to convey. If some acknowledge and accept the responsibility which accompanies their spiritual eminence, others prefer to leave humankind in God’s keeping and to themselves! Some illuminates are willing, even eager, to get involved with individuals but others are not. If they prefer to live quietly, unnoticed, this does not make them more selfish and less holy. #RandolphHarris 13 of 15

If one attains enlightenment, it is not possible to predict with precision what a being would do. With some persons, force of habit or innate tendencies may lead to the continuance of the same outer life which one led before enlightenment. So an individual leading a solitary withdrawn life may still do so whereas another may start a preaching crusade to the mass of people. For, with the personal self subdued by God, the latter is then the operative factor. And the spirit is like the wind which blows as it listens. However, we must go forward with the process of evocation of the Holy Ghost for the sake of communicating with these powers to gain insight, or compelling them to create beneficial Changes. When one reaches a level of spiritual maturity through substantial contact with the powers of God and the discipline of Jesus Christ (these things are mutually dependent) and has been infernally empowered by the Rite of Preparing for the Grace of God, we can see reality through unveiled eyes. This will change us in incredible ways forever. One will begin to trump the physical decay, and the desire to gain power and strength will intensify as one grows tired of being tired. As a result, the individual will begin to integrate more practical techniques of grounding this power within to growth in physical and spiritual strength. #RandolphHarris 14 of 15

Though the physical body may be at its weakest, your will shall start to be exercised and developed in very intense ways. Keep that in mind. The power of God are keys that open up the soul and perception through their spiritual eyes. God will grant you the infernal blessing of seeing through your eyes. Tear down the limits of the flesh and allow the Lord to dwell within you are you dwell within him. Remember to stay centered in your own God Self to prevent being deceived and led toward self-destruction. “And then I will remember my covenant which I have made unto my people, and I will bring my gospel unto them,” reports 3 Nephi 16.11. Not long ago, an intellectual leader was reported as saying, “I hope for the say when everyone can speak again of God without embarrassment.” These words, seriously meant, deserve thoughtful consideration, especially in view of the fact that the last sixty-five years have brought to this country an immense increase in the willingness to use the name of God—an unquestionable and astonishing revival, if not of religion, certainly of religious awareness. Do we hop that this will lead us to a state in which the name of God will be used without sublime embarrassment, without the restriction imposed by the fact that in the divine name there is more present than the name? Is an unembarrassed use of the divine name desirable? Is unembarrassed religion desirable? Certainly not! For the Presence of the divine in the name of demands a shy and trembling heart. #RandolphHarris 15 of 15

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There Will be No Time and Place Immediately Available for Eating the Pudding that the Proof can be Found in!

October 26, 2019 1:05 am

Only wondering. In my room I told myself that all beauty was contained in the ever changing waves of the sea. I had to believe it. But oh, the great World is such a wilderness of marvels. I am very happy. And my soul is not on guard. And I am free. Moral obliquity and consequently lack of good sense; for it has long been accepted that lack of good sense is due to no other cause than moral obliquity. Put it to the test and cast your eyes upon the history of humankind. What will you see? It is a grand spectacle? Grand, if you like. Take the Colossus of Rhodes, for instance, that is worth something. With good reason Mr. Anaevsky testifies of it that some say that it is the work of human hands, while others maintain that it has been created by Nature herself. Is it many-colored? It may be it is many-colored, too: if one takes the dress uniforms, military and civilian, of all peoples in the ages—that alone is worth something, and if you take the undress uniforms you will never get to the end of it; no historian would be equal to the job. Is it monotonous? It may be it is: it is fighting and fighting; they are fighting now, they fought first and they fought last—you will admit that it I almost too monotonous. In short, one may say anything about this history of the World—anything that might enter the most disordered imagination. #RandolphHarris 1 of 21

The only thing one cannot say is that it is rational. The very word sticks in one’s throat. And, indeed, this is the odd thing that is continually happening: there are continually turning up in life moral and rational persons, sages and lovers of humanity, who make it their object to live all their lives as morally and rationally as possible, to be, so to speak, a light to their neighbors simply in order to show them that it is possible to live morally and rationally in this World. And yet we all know that these very people sooner or later have been false to themselves, playing some queer trick, often a most unseemly one. Now I ask you: what can be expected of a being since one is being endowed with such strange qualities? Shower upon one every Earthly blessing, drown one in a sea of happiness, so that nothing but bubbles of bliss can be seen on the surface; give one economic prosperity, such that one should have nothing else to do but sleep, eat cakes and busy oneself with the continuation of one’s species, and even then out of sheer ingratitude, sheer spite, beings would play you some nasty trick. One would even risk one’s cakes and would deliberately desire the most fatal rubbish, the most uneconomical absurdity, simply to introduce into all the beneficial good sense one’s fatal fantastic element. #RandolphHarris 2 of 21

It is just one’s fantastic dreams, one’s vulgar folly, that one will desire to retain, simply in order to prove to oneself—as thought that were so necessary—that beings still are beings and not the keys of a piano, which the laws of nature threaten to control so completely that son one will be able to desire nothing but by the calendar. And that is not all: even if this were proved to one by natural science and mathematics, even then one would not become reasonable, but would purposely do something perverse out of simple ingratitude, simply to gain one’s point! One will launch a curse upon the World, and as only beings can curse (it is one’s privilege, the primary distinction between one and other animals) it may be by one’s curse alone one will attain one’s object—that is, convince oneself that one is a being and not a piano-key! If you say that all this, too, can be calculated and tabulated—chaos and darkness and curses, so that the mere possibility of calculating it all beforehand would stop it all, and reason would reassert itself—then beings would purposely go mad in order to be rid of reason and gain one’s point! I believe in it, I answer for it, for the whole work of beings really seems to consist in nothing but proving to oneself every minute that one is a human and not a piano-Key! #RandolphHarris 3 of 21

It may be at the cost of one’s skin, it may be by cannibalism! And this being so, can one help being tempted to rejoice that it has not yet come off, and that desire still depends on something we do not know? You will scream at me (that is, if you condescend to do so) that no one is touching my free will, that all they are concerned with is that my will should of itself, of its own free will, coincide with my own normal interests, with the laws of nature and arithmetic. Good Heavens, gentlemen and ladies, what sort of free will is left when we come to tabulation and arithmetic, when it will all be a case of twice two makes four? Twice two makes four without my will. As if free will meant that! Gentlemen and ladies, I am joking, and I know myself that my jokes are not brilliant, but you know one cannot take everything as a joke. I am, perhaps, jesting against the grain. Gentlemen and ladies, I am tormented by questions; answer them for me. You, for instance, want to cure men and women of their old habits and reform their will in accordance with science and good sense. However, how do you know, not only that it is possible, but also that it is desirable, to reform beings in that way? And what leads you to the conclusion that being’s inclinations need reforming? In short, how do you know that such a reformation will be the benefit to beings? #RandolphHarris 4 of 21

And to go to the root of the matter, why are you so absolutely convinced that not to act against one’s real normal interests guaranteed by the conclusions of reason and arithmetic is certainly always advantageous for beings and must always be a law for humankind? So far, you know, this is only your supposition. It may be the law of logic, but not the law of humanity. You think, gentlemen and ladies, perhaps that I am mad? Allow me to defend myself. I agree that beings are pre-eminently a creative animal, predestined to strive consciously for an object and to engage in engineering—that is, incessantly and eternally to make new roads, wherever they may lead. However, the reason why one want sometimes to go off at a tangent may just be that one is predestined to make the road, and perhaps, too, that however stupid the “direct” practical being may be, the thought sometimes will occur to one that the road almost most always does lead somewhere, and that the destination it leads to is less important than the process of making it, and that the chief thing is to save the well-conducted child from despising engineering, and so giving way to the fatal idleness, which, as we all know, is the mother of all the vices. Beings like to make roads and to create, that is a fact beyond dispute. How why have such a passionate love for destruction and chaos also? Tell me that! #RandolphHarris 5 of 21

But on that point, I want to say a couple of words myself. May it not be that one loves chaos and destruction (there can be no disputing that one does sometimes love it) because one is instinctively afraid of attaining one’s object and completing the edifice one is constructing? Who knows, perhaps one only loves that edifice from a distance, and is by no means in love with it at close quarters; perhaps one only loves building it and does not want to live in it, but will leave it, when completed, for the use of les animaux domestiques—such as the ants, the sheep, and so on. Now the ants have quite a different taste. They have a marvelous edifice of that pattern which endures for ever—the ant-heap. With the ant-heap the respectable race of ants began and with the ant-heap they will probably end, which does the greatest credit to their perseverance and good sense. However, beings are a frivolous and incongruous creature, and perhaps, like a chess-player, loves the process of the game, not the end of it. And who knows (there is no saying with certainty), perhaps the only goal on Earth to which humankind is striving lies in this incessant process of attaining, in other words, in life itself, and not in the thing to be attained, which must always be expressed as a formula, as absolute as twice two makes four, and such absoluteness is not life, gentlemen and ladies, but is the beginning of death. #RandolphHarris 6 of 21

Anyway, beings have always been afraid of this mathematical certainty, and I am afraid of it now. Granted that beings does nothing but seek that mathematical certainty, one traverses oceans, sacrifices one’s life in the quest, but to succeed, really to find it, one dreads, I assure you. One feels that when one has found it there will be nothing for one to look for. When workmen and women have finished their work they do at least receive their pay, they go to the tavern, then they are taken to the police-station—and there is occupation for a week. However, where can beings go? Anyway, one can observe a certain awkwardness about one when one has attained such objects. One loves the process of attaining, but does not quite like to have attained, and that, of course, is very absurd. In fact, beings are a comical creature; there seems to be a kind of jest in it all. However yet, mathematical certainty is, after all, something insufferable. Twice two makes four seems to me simply a piece of insolence. Twice two makes four is a pert coxcomb who stands with arms akimbo barring your path and spitting. I admit that twice two makes four is an excellent thing, but if we are to give everything its due, twice two makes five is sometimes a very charming thing too. #RandolphHarris 7 of 21

And why are you so firmly, so triumphantly, convinced that only the normal and the absolute—in other words, only what is conducive to the welfare—is for the advantage of the being? Is not reason in error as regards advantage? Do not being, perhaps, love something besides well-being? Perhaps one is just as fond of suffering? Perhaps suffering is just as great a benefit to one as well-being? Beings are sometimes extraordinarily, passionately, in love with suffering, and that is a fact. There is no need to appeal to universal history to prove that; only ask yourself, if you are a being and have lived at all. As far as my personal opinion is concerned, to care only for well-being seems to be absolutely ill-bred. Whether it is good or bad, it is sometimes very pleasant, too, to smash things, so I am told. I hold no brief for suffering nr for well-being either. I am standing for…my caprice, and for its being guaranteed to me when necessary. Suffering would be out of place in vaudevilles, for instance; I know that. In the “Palace of Crystal” it is unthinkable; suffering means doubt, negation, and what would be the good of a “Palace of Crystal” if there could be any doubt about it? And yet I think beings will never renounce real suffering, that is, destruction and chaos. Why, suffering is the sole origin of consciousness. Though I did lay it down at the beginning that consciousness is the greatest misfortune for beings, yet I know being prize it and would not give it up for any satisfaction. #RandolphHarris 8 of 21

Consciousness, for instance, is infinitely superior to twice two makes four. Once you have mathematical certainty there is nothing left to do or to understand. There will be nothing left but to bottle up your five sense and plunge into contemplation. While if you stick to consciousness, even though the same result is attained, you can at least flog yourself at times, and that will, at any rate, liven you up. Reactionary as it is, corporal punishment is better than nothing. You believe in a palace of crystal that can never be destroyed—a palace at which one will not be able to put out one’s tongue or make a long nose on the sly. And perhaps that is just why I am afraid of this edifice that it is of crystal and can never be destroyed and that one cannot put one’s tongue out at it even on the sly. You see, if it were not a palace, but a hen-house, I might creep into it to avoid getting wet, and yet I would not call the hen-house a palace out of gratitude to it for keeping me dry. You laugh and say that in such circumstances a hen-house is as good as a Cresleigh mansion. Yes, I answer, if one had to live simply to keep out of the rain. However, what is to be done if I have taken it into my head that that is not the only object in life, and that if one must live one had better live in a Cresleigh mansion. That is my choice, my desire. You will only eradicate it when you have changed my preference. #RandolphHarris 9 of 21

Well, do change it, allure me with something else, give me another ideal. However, meanwhile I will not take a hen-house for a mansion. The palace of crystal may be an idle dream, it may be that it is inconsistent with the laws of nature and that I have invented it only through my own stupidity, through the old-fashioned irrational habits of my generation. However, what does it matter to me that it is inconsistent? That makes no difference since it exists in my desires, or rather exists as long as my desires exist. Perhaps you are laughing again? Laugh away; I will put up with any mockery rather than pretend that I am satisfied when I am hungry. I know, anyway, that I will not be put off with a compromise, with a recurring zero, simply because it is consistent with the laws of nature and actually exists. I will not accept as the crown of my desires a block of buildings with tenements for the poor on a lease of a thousand years, and perhaps with a sign-board of dentist hanging out. Destroy my desires, eradicate my ideals, show me something better, and I will follow you. You will say, perhaps, that is not worth your trouble; but in that case I can give you the same answer. We are discussing things seriously; but if you will not deign to give me your attention, I will drop your acquaintance. I can retreat into my underground hole. #RandolphHarris 10 of 21

However, while I am alive and have desires I would rather my hand were withered off than bring one brick to such a building! Do not remind me that I have just rejected the palace f crystal for the sole reason that one cannot put out one’s tongue at it. I did not say that because I am so fond of putting my tongue out. Perhaps the thing I resented was, that of all your edifices there has not been one at which one could not put out one’s tongue. On the contrary, if things could be so arranged that I should lose all desire to put it out, I would let my tongue be cut off out of gratitude. It is not my fault that things cannot be so arranged, and that one must be satisfied with model flats. Then why am I made with such desires? Can I have been constructed simply in order to come to the conclusion that all my construction is a cheat? Can this be my whole purpose? I do not believe it. However, you know what: I am convinced that we underground fold ought to be kept on a curb. Though we may sit forty years underground without speaking, when we do come out into the light of day and break out we talk and talk and talk…When an individual enters the presence of others, they commonly seek to acquire information about one or to bring into play information about one already possessed. #RandolphHarris 11 of 21

They will be interested in one’s general socioeconomic status, one’s conception of self, one’s attitude toward them, one’s competence, one’s trustworthiness, and so forth. Although some of this information seems to be sought almost as an end in itself, there are usually quite practical reasons for acquiring it. Information about the individual helps to define the situation, enabling others to know in advance what one will expect of them and what they may expect of one. Informed in these ways, the others will know how best to act in order to all forth a desired response from one. For those resent, many sources of information become accessible and many carriers (of “sign-vehicles”) become available for conveying this information. If unacquainted with the individual, observers can glean clues from one’s conduct and appearance which allow them to apply their previous experience with individuals roughly similar to the one before them or, more important, to apply untested stereotypes to one. They can rely on what the individual says about oneself or on a documentary evidence one provides as to who and what one is. If they know, or know of, the individual by virtue of experience prior to the interaction, they can rely on assumptions as to the persistence and generality of psychological traits as a means of predicting one’s present and future behavior. #RandolphHarris 12 of 21

However, during the period in which the individual is in the immediate presence of others, few events may occur which directly provide the others with the conclusive information they will need if they are to direct wisely their own activity. Many crucial facts are possessed beyond the time and place of interaction or are possessed concealed within it. For example, the “true” or “real” attitudes, beliefs, and emotions of the individual can be ascertained only indirectly, through one’s avowals or through what appears to be involuntary expressive behavior. Similarly, if the individual offers the others a product or service, they will often find that during the interaction there will be no time and place immediately available for eating the pudding that the proof can be found in. They will be forced to accept some events as conventional or natural signs of something not directly available to the senses. The individual will have to act so that one intentionally or unintentionally expresses oneself, and the others will in turn have to be impressed in some way by one. However, an attitude that may characterize a neurotic in one’s striving for power is the desire to have one’s own way. If others do not do exactly what one expects of them and exactly at the time one expects it, it may be a constant source of acute irritation to one. #RandolphHarris 13 of 21

The attitude of impatience is closely connected with this aspect of the striving for power. Any kind of delay, any enforced waiting, even if only for traffic lights, will become a source of irritation. More often than not the neurotic oneself is not aware of the existence, or at least of the extent, of one’s bossing attitude. It is a fact definitely to one’s interest not to recognize it and not to change it, because it has important protective functions. Nor should others recognize it, because if they do there is a danger of losing their affection. This lack of awareness has important implications for love relationships. If a lover or husband does not exactly live up to expectations, of one is late, does not telephone or text message or email, goes out of town, a neurotic woman feels that one does not love her. Instead of recognizing that what she feels is a plain anger reaction to a lack of compliance with wishes of her own, which as often as not are inarticulate, she interprets the situation as evidence that she is unwanted. This fallacy is very frequent indeed in our culture, and it contribute greatly to the feeling of being unwanted which is often a crucial factor in neuroses. As a rule it is learned from parents. A dominating mother feeling resentment about a child’s disobedience will believe, and declare, that the child does not love her. #RandolphHarris 14 of 21

A queer contradiction often arises on this basis which may considerably frustrate any love relationships. Neurotic girls cannot love a “weak” man because of their contempt for any weakness; but neither can they cope with a “strong” man because they expect their partner always to give in. Hence what they secretly look for is the hero, the superstrong man, who at the same time is so weak that he will bend to all their wishes without hesitance. If we want to see how conflict develops, we must not focus too sharply on the individual trends but rather take a panoramic view of the main directions in which a person can and does move under these circumstances. Though we lose sight for a while of details we shall gain a clearer perspective of the essential moves made to cope with the environment. At first a rather chaotic picture may present itself, but out of in time three main lines crystallize: a being can move toward people, against them, or away from them. When moving toward people one accepts one’s own helplessness, and in spite of one’s estrangement and fears tries to win affection of others and to lean on them. Only in this way can one feel safe with them. If there are dissenting parities in the family, one will attach oneself to the most powerful person or group. By complying with them, one gains a feeling of belonging and support which makes one feel less weak and less isolated. #RandolphHarris 15 of 21

When one moved against people one accepts and takes for granted the hostility around one, and determines, consciously or unconsciously, to fight. One implicitly distrusts the feelings and intentions of others toward oneself. One rebels in whatever ways are open to him or her. One wants to be the stronger and defect them, partly for one’s own protection, partly for revenge. When one moves away from people one wants neither to belong nor to fight, but keeps apart. One feels one has not much in common with them, they do not understand one anyhow. One builds up a World of one’s own—with nature, with one’s dolls, one’s books, one’s dreams. In each of these three attitudes, one of the elements involved in basic anxiety is overemphasized: helplessness in the first, hostility in the second, and isolation in the third. However, the fact is that the individual cannot make anyone of these moves wholeheartedly, because under the conditions in which the attitude develop, all are bound to be present. What we have seen from our panoramic view is only the predominant move. In a predominantly learning and complying type of person we can observe aggressive propensities and some need for detachment. A predominantly hostile personas a complaint strain and needs detachment too. And a detached personality is not without hostility or a desire for affection. #RandolphHarris 16 of 21

The predominant attitude, however, is the one that most strongly determines that actual conduct. It represents those ways and means of coping with others in which the particular person feels most at home. Thus a detached person will as a matter of course use all unconscious techniques for keeping others at a safe distance because one feels at a loss in any situation that requires close association with them. Moreover, the ascendant attitude is often but not always the one most acceptable to the person’s conscious mind. This does not mean that the less conspicuous attitudes are less powerful. It would often be difficult to say, for instance, whether in an apparently dependent, compliant person the wish to dominate is of inferior intensity to the need for affection; one’s ways of expressing one’s aggressive impulses are merely more indirect. That the potency of the submerged tendencies may be very great is evidenced by the many instances in which the attitude accorded predominance is reversed. We can see such reversal in child, but it occurs in late life as well. A good illustration is how a girl formerly tomboyish, ambitious, rebellious, when she falls in love may turn into a compliant, dependent woman, apparently without ambition. Or, under pressure of crushing experiences, a detached person may become morbidly dependent. #RandolphHarris 17 of 21

Changes like these, it should be added, throw some light on the frequent question whether later experience counts for nothing, whether we are definitely channeled, condition once and for all, by our childhood situation. Looking at neurotic development from the point of view of conflicts enables us to give a more adequate answer than is usually offered. These are the possibilities: If the early situation is not too prohibitive of spontaneous growth, later experiences, particularly in adolescence, can have a molding influence. If, however, the impact of early experiences has been powerful enough to have molded the child to a rigid pattern, no new experience will be able to break through. In part this is because one’s rigidity does not leave one open to any new experience: one’s detachment, for instance, may be too great to permit of anyone’s coming close to one, or one’s dependence so deep-rooted that one is forced always to play a subordinate role and invite exploitation. In part it is because one will interpret any new experience in the language of one’s established pattern: the aggressive type, for instance, meeting with friendliness, will view it either as a manifestation of stupidity or an attempt to exploit one; the new experience will tend only to reinforce the old pattern. #RandolphHarris 18 of 21

When a neurotic does adopt a different attitude it may look as if later experiences had brought about a change in personality. However, the change is not as radical as it appears. Actually what has happened is that combined internal and external pressures have forced one to abandon one’s predominant attitude in favor of the other extreme—but this change would not have taken place if there had been no conflict to begin with. From the point of view of the normal person there is no reason why the three attitudes should be mutually exclusive. One should be capable of giving in to others, of fighting, and keeping to oneself. The three can complement each other and make for a harmonious whole. If one predominates, it merely indicates an overdevelopment along one line. However, in neurosis there are several reasons why these attitudes are irreconcilable. The neurotic is not flexible; one is driven to comply, to fight, to be aloof, regardless of whether the move is appropriate in the particular circumstance, and one is thrown into a panic if one behaves otherwise. Hence, when all three attitudes are present in any strong degree, one is bound to be caught in a severe conflict. Another factor, and one that considerably widens the scope of the conflict, is that the attitudes do not remain restricted to the area of human relationships but gradually pervade the entire personality, as a malignant tumor pervades the whole organic tissue. #RandolphHarris 19 of 21

They end by encompassing not only the person’s relation to others but also one’s relation to oneself and to life in general. If we are not fully aware of this all-embracing character, the temptation is to think of the resulting conflict in categorical terms, like love versus hate, compliance versus defiance, submissiveness versus domination, and so on. That, however, would be as misleading as to distinguish fascism from democracy by focusing on any single opposing feature, such as their difference in approach to religion or power. These are differences certainly, but exclusive emphasis upon them would serve to obscure the point that democracy and fascism are Worlds apart and represent two philosophies of life entirely incompatible with each other. It is not accidental that a conflict that starts with our relation to others in time affect the whole personality. Human relationships are so crucial that they are bound to mold the qualities we develop, the goals we set for ourselves, the values we believe in. All these in turn react upon our relations with others and so are inextricably interwoven. My contention is that the conflict born of incompatible attitudes constitutes the core of neurosis and therefore deserves to be called basic. And let me add that I use the term core not merely in the figurative sense of its being significant but to emphasize that fact that it is the dynamic center from which neuroses emanate. #RandolphHarris 20 of 21

This contention is the nucleus of a new theory of neurosis whose implications will become apparent in what follow. Broadly considered, the theory may be viewed as an elaboration of my earlier concept that neuroses are an expression of a disturbance in human relationships. The quest says one is not so helpless as one thinks one is. Why give oneself up so unresisteningly to the tendencies one finds in one’s heart, to the thoughts one find in one’s mind, to the inward domination of one’s possession and passion? Why be do soft-willed as to refrain from making any effort at all on the plea that one must accept oneself as one finds oneself? When you come out of the other side of this experience and you make your way out of the cage your whole perception of life and this World will have changed. These Hell realms will at this point no longer be focal points of initiation. They will have become steps upon the manifestation of desire and the path of ascent. Earth will become the path to the fulfillment of your purpose and personal divine plan. It is at this point you will be empowered to mold eternal darkness which permeates all into divine light. This is to Become a Living God. “See how I love your precepts; preserve my life, O LORD, according to your love. All your words are true; all your righteous laws are eternal,” reports Psalm 119.15-16. #RandolphHarris 21 of 21

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The True Mentor Will Possess a Penetrating Insight into One’s Pupils’ Needs!

October 25, 2019 12:53 am

You know how much I love you. Yes, you know how much I want you, and to slip away with you, away from anyone who could divide us, yes, you know. What are mortal lives to me after all? You have made your mortal life magnificent. You turned your soul inside out to do it. And that simply cannot be ignored. Ha! Ha! Ha! But you know there is no such thing as choice in reality, say what you like, you will interpose with a chuckle. Since has succeeded in so far analyzing beings that we know already that choice and what is called freedom of will is nothing else than—stay gentlemen and ladies, I meant to begin with that. I confess, I was rather frightened. I was just going to say that the devil only knows what choice depends on, and that perhaps that was a very good thing, but I remembered the teaching of science…and pulled myself up. And here you have begun upon it. Indeed, if there really is some day discovered a formula for all our desires and caprices—that is, an explanation of what they depend upon, by what laws they arise, how they develop, what they are aiming at in one case and in another and so on, that is, a real mathematical formula—then, mostly, beings will at once cease to feel desire, indeed, one will be certain to. For who would want to choose by rules? #RandolphHarris 1 of 14

Besides, without free will, one will at once be transformed from a human being into an organ-stop or something of the sort; for what is a being without desires, without free will and without choice, if not a stop in an organ? What do you think? Let us reckon the chances—can such a thing happen or not? H’m! you decide. Our choice is usually mistake from a false view of our advantage. We sometimes choose absolute nonsense because in our foolishness we see in that nonsense the easiest means for attaining a supposed advantage. However, when all that is explained and worked out on paper (which is perfectly possible, for it is contemptible and senseless to suppose that some laws of nature beings will never understand), then certainly so-called desires will no longer exist. For if a desire should come into conflict with reason we shall then reason and not desire, because it will be impossible retaining our reason to be senseless in our desires, and in that way knowingly act against reason and desire to injure ourselves. And as all choice and reasoning can be really calculated—because there will some day be discovered the law of our so-called free will—so, joking apart, there may one day be something like a table constructed of them, so that we really shall choose in accordance with it. #RandolphHarris 2 of 14

If, for instance, someday they calculate and prove to me that I made a long nose at someone because I could not help making a long nose at one and that I had to do it in that particular way, what freedom is left me, especially is I am a learned being and have taken my degree somewhere? Then I should be able to calculate my whole life for thirty years beforehand. In short, if this could be arranged there would be nothing left for us to do; anyway, we should have to understand that. And, in fact, we ought unwearyingly to repeat to ourselves that at such and such a time and in such and such a circumstance Nature does not ask our leave; that we have got to take her as she is and not fashion her to suit our fancy, and if we really aspire to formulas and tables of rules, and well, even…to the chemical retort, there is no help for it, we must accept the retort too, or else it will be accepted without our consent. Yes, but here I come to stop! Gentlemen and ladies, you must excuse me for being over-philosophical; it is the result of forty years underground! Allow me to indulge my fancy. You are, gentlemen and ladies, reason is an excellent thing, there is no disputing that, but reason is nothing but reason and satisfies only the rational side of being’s nature, while will is a manifestation of the whole life, that is, of the whole human life including reason and all the impulses. #RandolphHarris 3 of 14

nd although our life, in this manifestation of it, is often worthless, yet it is life and not simply extracting square roots. Here I, for instance, quite naturally want to live, in order to satisfy all my capacities for life, and not simply my capacity for reasoning, that is, not simply one-twentieth of my capacity for life. What does reason know? Reason only knows what has succeeded in learning (some things, perhaps, it will never learn; tis is a poor comfort, but why not say so frankly?) and human nature acts as a whole, with everything that is in it, consciously or unconsciously, and, even if it goes wrong, it lives. I suspect, gentlemen and ladies, that you are looking at me with compassion; you tell me again that an enlightened and developed being, such, in sort, as the future being will be, cannot consciously desire anything disadvantageous to oneself, that that can be proved mathematically. I thoroughly agree, it can—by mathematics. However, I repeat for the hundredth time, there is one case, one only, when beings may consciously, purposely, desire what is injurious to oneself, what is stupid, very stupid—simply in order to have the right to desire for oneself even what is very stupid and not to be bound by an obligation to desire only what is sensible. Of course, this very stupid thing, this caprice of ours, may be in reality, gentlemen and ladies, more advantageous for us than anything else on Earth, especially in certain cases. #RandolphHarris 4 of 14

And in particular it may be more advantageous than any advantage even when it does us obvious harm, and contradicts the soundest conclusions of our reason concerning our advantage—for in any circumstances it preserves for us what is most precious and most important—that is, our personality, our individuality. Some, you see, maintain that this really is the most precious thing for humankind; choice can, of course, if it chooses, be in agreement with reason; and especially if this be not abused but kept within bounds. It is profitable and sometimes even praiseworthy. However, very often, and even most often, choice is utterly and stubbornly opposed to reason…and…and…do you know that that, too, is profitable, sometimes even praiseworthy? Gentlemen and ladies, let us suppose that being are not stupid. (Indeed one cannot refuse to suppose that, if only from the one consideration, that if a being is stupid, then who is wise?) However, if one is not stupid, one is monstrously ungrateful! Phenomenally ungrateful. In fact, I believe that the best definition of human being is the ungrateful biped. However, that is not all, that is not one’s worst defect; one’s worst defect is one’s perpetual moral obliquity—perpetual, from the days of the Flood to the Schleswig-Holstein period. #RandolphHarris 5 of 14

The image of beings that emerges from traditional experimental psychology is of a determined being, subject to the controlling influence of assorted variables. This is not at all an image of beings with which we can gladly identify. Indeed, one of the aims of a humanistic science of psychology is to liberate beings from the constraining or inciting pressures of determiners. A humanistic psychologist, like one’s less humanistic colleague, is concerned to identify factors that affect being’s experience and action; but one’s aim is not to render the being predictable to, and controllable by, somebody else. Rather, one’s aim is to understand how determining variables function in order that a being might be liberated from their impact as on pursues one’s own free projects. Ultimately, we come to know something of somebody if that being shows itself to us. If we are dealing with stones, animals, stars, or scientific experiments, the problem of knowing calls first for making contact with the object of study, then devising means of getting it to disclose its mysteries. Natural scientists have shown incredible ingenuity at this task. They have devised gadgets that reveal previously inaccessible accepts of the being of all kinds of phenomena: X-rays, telescopes and microscopes, transducers, and recorders of light, sound, and movement. Technological equipment has enabled scientists to find answers to questions they pose about being of things, objects, and processes in the World. #RandolphHarris 6 of 14

To know the being of human is a different problem. Existentialists have said that humans are the beings whose being is in question, not fixed. Human choose their projects and thereby produce their own being. One chooses one’s way in the World, and upon how one has chosen to be will depend the aspects of one’s being that one will show to anyone who happens to be looking. One choice open to the individual is whether one will show oneself at all or whether one will choose to hide in a cave. Another option is whether one will aim to reveal one’s experience, one’s “being-for-oneself” to another person, or whether one will seek to conceal and misrepresent it. If a being chooses to be fully known, one will show oneself freely to another being, in all possible ways. One’s behavior, which is the “outside” of one’s being-for-oneself (one’s experience), is unintelligible, however, unless one provides the observer with the key. Behavior is actually a code, or better, a cipher, analogous to Etruscan writing or Egyptian hieroglyphics. It is the embodiment of a meaning assigned to it by the one who behaves. The observer can guess at this meaning, but the key rests with the behaver oneself. For one, the behavior carries out one’s intentions, one’s goals, one’s projects. It is the goal of the action that gives meaning to the action. Yet it is precisely aims and goals that people tend most strongly to conceal from others, fearing that if the intentions were known, the other person might interfere. #RandolphHarris 7 of 14

Machiavelli knew intentions could be manipulated when he advised his Prince to conceal his ultimate aims from his subjects. They were to be kept mystified. People will disclose their aims and the ways they construe the World only to those whom they have reason to trust. Without trust and goodwill, a person will conceal or misrepresent one’s experience, hoping thus to mystify the other and to get one to misconstrue the action that is visible. Suppose a young man is attracted to a pretty young lady. At first, she is indifferent to his display of manly charms. He then tries to change her experience of him, in the hope that she will ultimately change her behavior toward him. What one does before her is the expression of his intent: “I want her to tumble for me.” However, he does not directly say this to her. If he did, it might frighten her away. Instead, he pretends he has no such wishes. He tries to appear as the kind of young man in whose physical presence she will want to stay. Once he wins her attention, he may start the next stage of his secret project. He will speak of jazz and Bach, philosophy and baseball. Then, he may remark about her lovely complexion and hair. His hand, apparently by accident, brushes against her shoulder; and she does not pull away. #RandolphHarris 8 of 14

Next, the young man will suggest they go somewhere for a drink. There, he invites her to tell about herself; and he seems to listen to every word with rapt attention. If a third person watched this relationship develop, one would infer that the young man is “on the make.” This might be a possible meaning one could make of the sequence of one’s acts. Suppose the third person asks the young man point-blank, “Are you trying to seduce this young lady?” The young man would probably deny such crass motivation. If he denies it, then his behavior, no matter how accurately it has been observed and recorded, is at odds with his words. It only becomes intelligible when he reveals his intention. Without this disclosure, we have only a string of responses that could mean anything. If we wish to understand the action, we must know what it means to him. Viewed from an abstract perspective, this encounter between the boy and the girls is a mystifying one. He tries to mislead her as to his intentions. He is “one the make,” and he tries to manipulate her experience and action so that she will behave in the service of his goals, not her own. When a person is thus “on the make,” one will show aspects of oneself that aim at persuading or influencing the other. The other person has been reduced from the status of a person to the status of an object, a manipulandum, something to be used if it is useful and neutralized or changed if it is not. #RandolphHarris 9 of 14

History in itself is nothing but applied psychology. Hence we must look to theoretical psychology to give us the clew to its true interpretation. Humans want what all organisms want: continuing experience, self—perpetuation as a living being. However, humans have a conscious that their lives come to an end here on Earth; and so they have to devise another way to continue their self-perpetuation, a way of transcending the World of flesh and blood, which is a perishable one. This they did by fixing on a World which was not perishable, by devising an invisible-project that would assure their immortality in a spiritual rather than physical way. This way of looking at things gives beings a direct key to the unlocking of history. We can see that what people want in any epoch is a way of transcending their physical fate, they want to guarantee some kind of indefinite duration, and culture provides them with the necessary immortality symbols or ideologies; societies can be seen as structure of immortality power. Life all boils down to the principle of immortality striving. It is a universal principle firmly anchored in each individual person, no matter who one is; it is present in each culture, no matter how varied its beliefs might seem, or how much humankind itself seems to change from epoch to epoch. Beliefs are not fixed and final realities; they vary from period to period, from one social form to another. #RandolphHarris 10 of 14

What is fixed is the principle of a dominant immortality-ideology. In each historical period or social group, beings thought that they lived absolute truth because one’s social life gave expression to one’s deepest innate hunger. Every conflict over truth is in the last analysis just the same old struggle over immortality. If anyone doubts this, let one try to explain in any other way the life-and-death viciousness of all ideological disputes. Each person nourishes one’s immortality in the ideology of self-perpetuation to which one gives one’s allegiance; this gives one’s life the only abiding significance it can have. No wonder beings go into a rage over fine points of belief: if your adversay wins the argument about truth, you die. Your immortality system has been shown to be fallible, your life becomes fallible. History, then, can be understood as the succession of ideologies that console for death. Or, more momentously, all cultural forms are in essence sacred because they seek the perpetuation and redemption of the individual life. Culture means that which is supernatural; all culture has the basic mandate to transcend the physical, to permanently transcend it. All human ideologies, then, are affairs that deal directly with the sacredness of the individual or the group life, whether it seems that way or not, whether they admit it or not, whether the person knows it oneself or not. #RandolphHarris 11 of 14

What does history look like viewed from this angle? We already have seen what the primitive World looked like. It was characterized by archaic beings and they attained immortality by assimilation into the fund of ancestral souls, out of which comes each generation and into which they return. This eternal cycle of rebirth was self-renewing if helped with the proper communal rituals. The group, then, guaranteed its own self-perpetuation. Its duty was to strengthen the life force by fulfilling ritual obligations. The group alone conferred immortality—which is why the individual immersed oneself so completely it its ideology, and why duty took precedence over everything else. Only in this way can we understand the willing self-denials of beings in society; one accepts the social limitations on one’s appetite of all, the hunger for the continuation of life. Why would human being put infants through the torture of lip plug, subject themselves to circumcisions and repeated subincisions, perforated nasal septums, neck rings, holes in the tongue, torn flesh, joint, muscles—why would they even willingly die—if not for the ultimate stake: immortality, the triumph over the extinction of the body and its insignificance. Humans were willing to barter their bodies for higher spiritual values, for more life, and it was abandoned, not because of fear of the fathers, but ironically because of love of life. #RandolphHarris 12 of 14

Besides, if the individual is willing to renounce life, to shrink back from it in order to preserve, then one would also need society to map out safe pleasures of the flesh for them. Primitive social organization did not so much restrict the individual pleasures of the flesh as actually make it possible for one to have pleasure of the flesh in that that one had already been neurotically ready to sacrifice for the same of one’s personal immortality. The primitive beings embraced the institution of kingship because it was equated with prosperity; from the beginning beings renounced some dimensions of life in order to open up others, and this is what made it easy for monolithic historical structures of power to take shape and to choke out life still more. All that these new structures had t do was to promise the same immortality, only now in different forms. The challenges you face in your own life experience will be trying to say the least. You may suffer through circumstances that make it seems as if the structure of your life has been hit with a freight train. All hope, and light will be restored as your faith grows. It is a great work that must become the focus. Do not be distracted by the torment. Do the work you know you need to do. This is to seek the face of God within. #RandolphHarris 13 of 14

Realize that all you view as you is nothing but an imposed definition of what society thinks you should be. It has nothing to do with your eternal self. What is being destroyed are merely the attachments and social predispositions that act as anchors for your personal weaknesses and limitations. Utilize the power gained through the exploration of your soul to hardness your will. This will ignite the divine light within. This will empower you beyond your imagination. You have made it this far. Do not stop a block before the finish line. It may seem impossible, but it is not. The wise do not make invidious comparisons between the great Prophets of God. Only the unenlightened attempt to show that one ranks higher than another in ethical reach. Such do not know that the teachers who give out religion to a people or race always consider the circumstances and mentality of the people before preaching their new doctrine. What is not releveled or taught is kept back because it is not needed at the time, never because it is unknown. If some enlightened souls are given a mission to stir the World to higher ideals, others feel no such duty and remain quiescent or even saturninely. “God presides in the great assembly; he gives judgment among the gods,” reports Psalm 81.1. #RandolphHarris 14 of 14

The Challenges You Face in Your Own Life Experience Will be Trying, to Say the Least, for it Has a Glory and Naught Else Can Share it!

October 24, 2019 12:51 am

I have guest here! Where exactly did you come from? It is once in a blue Moon a boat ties up at my dock. However, you are most welcome. We are very private here, you understand, I cannot invite you to stay. But these are all golden dreams. On, tell me, who was it first announced, who was it first proclaimed, that beings only do nasty things because one does not know one’s own interests; and that if one were enlightened, if one’s eyes were opened to one’s real normal interests, beings would at once cease to do nasty things, would at once become good and noble because, being enlightened and understanding one’s real advantage, one would see one’s own advantage in the good and nothing else, and we all know that not one being can, consciously, act against one’s own interests, consequently, so to say, through necessity, one would begin doing good? Oh, the babe! Oh, the pure, innocent child! Why, in the first place, when in all these thousands of years has there been a time when beings have acted only from their own interest? What is to be done with the millions of facts that bear witness that beings, consciously, that is, fully understanding their real interest, have left them in the background and have rushed headlong on another path, to meet peril and danger, compelled to this course by nobody and by nothing, but, as it were, simply disliking the beaten track, and have obstinately, willfully, struck out another difficult, absurd way, seeking it almost in the darkness. #RandolphHarris 1 of 16

So, I suppose, this obstinacy and perversity were pleasanter to them than any advantage…Advantage! What is advantage? And will you take it upon yourself to define with perfect accuracy in what the advantage of beings consists? And what, if it so happens that a being’s advantage, sometimes, not only may, but even must, consist in one’s desiring in certain cases what is harmful to oneself and not advantageous. And if so, there can be such a case, the whole principle falls into dust. What do you think—are there such cases? You laugh; laugh away gentlemen, but only answer me: have being’s advantages been reckoned up with perfect certainty? Are there not some which not only have been included but cannot possibly be included under any classification? You see, you gentlemen and ladies have, to the best of my knowledge, taken your whole register of human advantages from the averages of statistical figures and political-economical formulas. Your advantages are prosperity, wealth, freedom, peace—and so on, and so on. So that the being who should, for instance, go openly and knowingly in opposition to all that list would, to your thinking, and indeed mine too, of course, be an obscurantist or an absolute mad person: would not one be? However, you know, this is what is surprising: when they reckon up human advantages, why does it so happen that all these statisticians, sages, and lovers of humanity invariably leave out one? #RandolphHarris 2 of 16

They do not even take it into their reckoning in the form in which it should be taken and the whole reckoning depends upon that. It would be no great matter, they would simply have to take it, this advantage, and add it to the list. However, the trouble is, that this strange advantage does not fall under any classification and is not in place in any list. I have a friend for instance…Ech! Gentlemen and ladies, but of course he is your friend, too; and indeed there is no one, no one, to whom he is not a friend! When he prepares for any undertaking this gentleman immediately explains to you, elegantly and clearly, exactly how he must act in accordance with the laws of reason and truth. What is more, he will talk to you with excitement and passion of the true normal interest of humans; with irony he will upbraid the short-sighted fools who do not understand their own interests, nor the true significance of virtue; and, within a quarter of an hour, without any sudden outside provocation, but simply through something inside one which is stronger than all one’s interests, one will go off on quite a different track—that is, act in direct opposition to what one just been saying about oneself, in opposition to the laws of reason, in opposition to one’s own advantage—in fact, in opposition to everything…I warn you that my friend is a compound personality, and therefore it is difficult to blame him as an individual. #RandolphHarris 3 of 16

The fact is, gentlemen and ladies, it seems there must really exist something that is dearer to almost every being than one’s greatest advantages, or (not to be illogical) there is a most advantageous advantage (the very one omitted of which we spoke just now) which is more important and more advantageous than all other advantages, for the sake of which a being if necessary is ready to act in opposition to all laws; that is, in opposition to reason, honour, peace, prosperity—in fact, in opposition to all those excellent and useful things if only one can attain that fundamental, most advantageous advantage which is dearer to him than all. “Yes, but it is advantage all the same” you will retort. However, excuse me, I will make the point clear, and it is not a case of playing upon words. What matters is, that this advantage is remarkable from the very fact that it breaks down all our classifications, and continually shatters every system constructed by lovers of humankind for the benefit of humankind. In fact, it upsets everything. However, before I mention this advantage to you, I want to compromise myself personally, and therefore I boldly declare that all these fine systems—all these theories for explaining to humankind their real normal interests, in order that inevitably striving to pursue these interests they may at once become good and noble—are, in my opinion, so far, mere logical exercises! Yes, logical exercises. #RandolphHarris 4 of 16

Why, to maintain this theory of the regeneration of humankind by means of the pursuit of one’s own advantage is to my mind almost the same thing as…as to affirm, for instance, following Buckle, that through civilization humankind becomes softer, and consequently less bloodthirsty, and less fitted for warfare. Logically it does not seem to follow from one’s arguments. However, beings have such a predilection for systems and abstract deductions that one is ready to distort the truth intentionally, one is ready to deny the evidence of one’s senses only to justify one’s logic. I take this example because it is the most glaring instance of it. Only look about you: blood is being spilt in streams, and in the merriest ways, as though it were champagne. Take the whole of the nineteenth century in which Buckle lived. Take Napoleon—the Great and also the present one. Take North America—the eternal union. Take the farce of Schleswig-Holstein…And what is it that civilization softens in us? The only gain of civilization for humankind is the greater capacity for variety of sensations—and absolutely noting more. And through the development of this many-sidedness beings may come to finding enjoyment in bloodshed. In fact, this has already happened to them. Have you noticed that it is the most civilized gentlemen who have been the subtlest slaughterers, to whom the Attilas and Stenka Razins could not hold a candle, and if they are not so conspicuous as the Attilas and Stenka Razins it is simply because they are so often met with, are so ordinary and have become so familiar to us. #RandolphHarris 5 of 16

In any case civilization has made humankind if not more bloodthirsty, at least more vilely, more loathsomely blood-thirsty. In old days one saw justice in bloodshed and with one’s conscience at peace exterminated those one thought proper. Now we do think bloodshed abominable and yet we engage in this abomination, and with more energy than ever. Which is worse? Decide that for yourselves. They say that Cleopatra (excuse an instance from Roman history) was fond of sticking gold pins into her slave-girls breasts and derived gratification from their screams and writhings. You will say that that was in the comparatively barbarous times; that these barbarous times too, because also, comparatively speaking, pins are stuck in even now; that though beings have now learned to see more clearly than in barbarous ages, one is still far from having learnt to act as reason and science would dictate. However, yet you are fully convinced that one will be sure to learn when one gets rid of certain old bad habits, and when common sense and science have completely re-educated human nature and turned it in a normal direction. You are confident that then beings will cease from intentional error and will, so to say, be compelled not to want to set one’s will against one’s normal interests. That is not all; then, you say, science itself will teach beings (through to my mind it is a superfluous luxury) that one never has really had any caprice or will of one’s own, and that one is something of nature of a piano-key or the stop of an organ, an that there are, besides, things called the laws of nature; so that everything one doe is not done by one’s willing it, but is done of itself, by the laws of nature. #RandolphHarris 6 of 16

Consequently we have only to discover these laws of nature, and beings will no longer have to answer for their actions and life will become exceedingly easy for one. All human actions will then, of course, be tabulated according to these laws, mathematically, like tables of logarithms up to 108,000, and entered in an index; or, better still, there would be published certain edifying works of the nature of encyclopedic lexicons, in which everything will be so clearly calculated and explained that there will be no more incidents or adventures in the World. Then—this is all what you say—new economic relations will be established, all ready-made and worked out with mathematical exactitude, so that every possible question will vanish in the twinkling of an eye, simply because every possible answer to it will be provided. Then the “Palace of Crystal” will be built. Then…In fact, those will be halcyon days. Of course there is no guaranteeing (this is my comment) that it will not be, for instance, frightfully dull then (for what will one have to do when everything will be calculated and tabulated?), but on the other hand everything will be extraordinarily rational. Of course boredom may lead you to anything. It is boredom sets one sticking golden pins into people, but all that would not matter. What is bad (this is my comment again) is that I dare say people will be thankful for the gold pins then. Beings are stupid, but one is so ungrateful that you could not find another like one in all creation. #RandolphHarris 7 of 16

I, for instance, if all of a sudden, apropos of nothing, in the midst of general prosperity a gentleman with an ignoble, or rather with a reactionary and ironical, countenance were to arise and putting his arms akimbo, say to us all: “I say, gentlemen, had not we better kick over the whole show and scatter rationalism to the winds, simply to sent these logarithms to the devil and to enable us to live once more at our own sweet foolish will!”, I would not be in the least surprised. That again would not matter; but what is annoying is that one would be sure to find followers—such is the nature of beings. And all that for the most foolish reason, which, one would think, was hardly worth mentioning: that is, that beings everywhere and at all times, whoever one may be, has preferred to act as one chose and not in the least as one’s reason and advantage dictated. And one may choose what is contrary to one’s own interests, and sometimes one absolutely ought (that is my idea). One’s own free unfettered choice, one’s own caprice—however wild it may be, one’s own fancy worked up at times to frenzy—is that very “most advantageous advantage” which we have overlooked, which comes under no classification and against which all systems and theories are continually being shattered to atoms. And how do these wiseacres know that beings want a normal, a virtuous choice? What has made them conceive that beings must want a rationally advantageous choice? #RandolphHarris 8 of 16

What beings want is simply independent choice, whatever that independence may cost and wherever it may lead. And choice, of course, the devil only knows what choice. For some time now I have been talking to people who have served as subjects (Ss) in psychologists’ experiments. They have told me of their experience, and it has troubled me. I want to share my concern with my colleagues. The letter that follows is my effort to consolidate the attitudes and feelings of the people to whom I talked. Dear E (Experimenter): My name is S. You do not know me. I have another name my friends call me by, but I drop it, and become S number 27 as soon as I take part in your research. I serve in your surveys and experiments. I answer your questions, fill out questionnaires, let you wire me up to various machines that record my physiological reactions. I pull levers, flip switches, track moving targets, trace mazes, learn nonsense syllables, tell you what I see in inkblots—do the whole barrage of things you ask me to do. I have started to wonder why I do these things for you. What is in it for me? Sometimes you pay me to serve. More often I have to serve, because I am a student in a beginning psychology course, and I am told that I will not receive a grade unless I take part in at least two studies; and if I take part in more, I will get extra points on the final exam. I am part of the Department’s “subject-pool.” When I have asked you what I will get out of your studies, you tell me that, “It is for Science.” #RandolphHarris 9 of 16

When you are running someone particular study, you often lie to me about your purpose. You mislead me. It is getting so I find it difficult to trust you. I am beginning to see you as a trickster, a manipulator. I do not like it. In fact, I lie to you a lot of the time, even on anonymous questionnaires. When I do not lie, I will sometimes just answer at random, anything to get through with the hour, and back to my own affairs. Then, too, I can often figure out just what it is you are trying to do, what you would like me to day or do; at those times, I decide to go along with your wishes if I like you, or foul you up if I do not. You do not actually say what your hopes or hypotheses are; but the very setup in your laboratory, the alternatives you give me, the instruction you offer, all work together to pressure me to day or do something in particular. It is as if you are whispering in my ear, “When the light comes on, pull the left switch,” and then you forget to deny that you have whispered. However, I get the message. And I pull the right or the left one, depending on how I feel toward you. You know, even when you are not in the room—wen you are just the printed instructions on the questionnaire or the voice on the tape recorder that tells me what I am supposed to do—I wonder about you. I wonder who you are, what you are really up to. I wonder what you are going to do with the “behavior” I give you. Who are you going to show my answers to? Who is going to see the marks I leave on your response-recorders? #RandolphHarris 10 of 16

Do you have any interest at all in what I think, feel, and imagine as I make the marks you are so eager to study and analyze? Certainly, you never ask me what I mean by them. If you asked, I would be glad to tell you. As a matter of fact, I do tell my roommate or my girl friend what I thought your experiment was about and what I meant when I did what I did. If my roommate could trust you, he could probably give you a better idea of what your data (my answers and responses) mean than the idea you presently have. God knows how much good psychology has gone down the drain, when my roommate and I discuss your experiment and my part in it, at the beer-joint. As a matter of fact, I am getting pretty tried of being S. It is too much like being a punched IBM card in the University registrar’s office. I feel myself being pressured, bulldozed, tricked, manipulated every where I turn. Advertisements in magazines and commercials on TV, political speeches, salesmen, and con men of all kinds put pressure on me to get me to buy, say, or do things that I suspect are not for my good at all. Just for their good, the good of their pocketbooks. Do you sell your “expert knowledge” about me to these people? Is this why you keep reviewing my case every month for four years and then sending the packets all over the Untied States of America? Is this why you are asking third parties to fill out forms my condition that my health information privacy rights, and then what I tell you is leaked all over the World? If that is true, then you are really not in good faith with me. #RandolphHarris 11 of 16

You have told me that when I show myself to you and let you study me, that in the long run it will be for my good. I am not convinced. You really seem to be studying me in order to learn how to influence my attitudes and my actions without realizing it. I resent this more than you realize. It is not fair for you to get me to show how I can be influenced and then for you to pass this information along to people who pay your salary or pay your bribes, or give you money to equip your laboratory, and then not acknowledge there is a data breach of my information, which you are responsible and can be held civically and legally responsible for. I do not like that you put my life in danger. I do not like that you are a threat to my health and safety. I feel used, like a science experiment, and I do not like it. However, I protect myself by not showing you my whole self or by lying. Did you ever stop to think that your articles, and the textbooks you write, the theories you spin—all based on your data (my disclosures to you)—may actually be a tissue of lies and half-truths (my lies and half-truths) or a joke I have played on you because I do not like you or trust you? That should give you cause for some concern. Now look, Mr. E, I am not “paranoid,” as you might say. Nor an I stupid. And I do believe some good can come out of my serving in your research. Even some good for me. I am not entirely selfish, and I would be glad to offer myself up for study, to help others. However, somethings have to change first. Will you listen to me? Here is what I would like from your researchers: #RandolphHarris 12 of 16

I would like you to help me gain a better understanding of what has made me the way I am today. I would like to know this because I want to be more free than I feel. I would like to discover more of my own potentialities. I would like to be more whole, more courageous, more enlightened. I would like to be able to experience more, learn better, remember better, and express myself more fully. I would like to learn how to recognize and overcome the pressures of other people’s influences, of my background, that interfere with my going in the paths I choose. Now, if you would promise to help me in these ways, I would gladly come into your lab and virtually strip my body and soul naked. I would be there meaning to show you everything I could that was relevant to your particular interest of the moment. And I can assure you, that is different from what I have been showing you thus far, which is as little as I can. In fact, I cross my fingers when I am in your lab, and say to myself, “What I have just said or done here is not me.” Would not you like to change? Can you handle my truth, the full truth? Do you even really know what you are investigating? If you will trust me, I will trust you, if you are trustworthy. I would like you to take the time and trouble to get acquainted with me as a person, before we go through your experimental procedures. And I would like to get to know you and what you are up to, to see if I would like to expose myself to you. Can you imagine your body being violated by strangers you never met without your consent? #RandolphHarris 13 of 16

Sometime, you remind me of physicians. They look at me as the unimportant envelope that conceals the information they are really interested in. You have looked at me as the unimportant package that contains “responses,” and this is all I am for you. Let me tell you that when I feel this, I get back at you. I give your responses, all right; but you will never know what I meant by them. You know, I can speak, not just with words, but with my action. And when you have thought I was rending to a “stimulus” in your lab, my response was really directed at you; and what I meant by it was, “Take this, you unpleasant so-and-so.” Does that surprise you? It should not. Another ting. Those tests of yours that have built-in gimmicks to see if I am being consistent, or deliberately lying, or just answering at random—they do not feel me. Actually, if you would get on level with me, they would not be necessary. There are enough con men and women in the World, without your joining their number. I would hope that psychologist would be more trustworthy than politicians or salesmen. I will make a bargain with you. You show me that you are doing your research for me—to help me become freer, more self-understanding, better able to control myself—and I will make myself available to you in any way you ask. And I will not play jokes and tricks on you. I do not want to be controlled, not by your or anyone else. And I do not want to control other people. #RandolphHarris 14 of 16

I do not want you to help other people to understand how I am or can be “controlled,” so that they can then control me. Show me that you are for me, and I will show myself to you. You work for me, Mr. E, and I will truly work for you. Between us, we may produce a psychology that is more authentic and more liberating. Some lead an austere life and emaciate themselves; some give clear instructions to their disciples; some rule kingdoms quite justly and rightly; some openly hold disputations with other schools of thought; some write down their teachings and experiences; others simulate ignorance; a few do even responsible actions; but all these are famous as wise beings in the World. Some of the enlightened ones sit as recluses in prayer, others travel and preach, still others create centers where they teach, a fourth class heal the sick, and a fifth write. Each does what one’s tendency or mission dictates. The sage may sit under a village tree, head an ashram, or live as a sequestered hermit. One may also live in a luxurious palace, head a business organization, or farm land. These things are not the point, which is one’s consciousness of divine presence. The World, its pleasures and treasures, does not deceive one: one sees through its values even if one is active in the midst of it. These powers will seep into the physical plane by drawing upon the power of the ley lines as well as the power hidden within nature. #RandolphHarris 15 of 16

Turning the cord inside our represents backward knowledge and the passage of the consciousness from the limited confines of the body into the other Worlds unseen by the masses. This is to gain the power to move though Worlds to create change within this realm of illusory limits, to make things easy. To help fuel and facilitate the process of soul introspection and open up psychic vision while also providing a more internal endurance needed to face this World. Understand that you are in control. Negative energy that attacks you in this realm are gnats to be swatted, despite how others may be tormented by them. They are reflections of their fear, not yours and you do not have to have anything to do with such folly. The infernal forces will gain momentum in the direction of becoming your allies in creation. Oppressive circumstance that may be experienced here becomes tension to be harnessed and mastered for your own liberation. It becomes a tool within your toolbox of becoming. Like all of these realms it is your will and personal power which can liberate you. Ground this power by investing time in the corporeal plane toward consciously applying effort toward ascent and personal evolution. Look for obstacles to overcome for the sake of overcoming them alone. Do hard thing. Become superior. Work harder, exercise harder, pray longer. Run until you sweat and keep running. Push yourself to the Heavenly extremes until it hurts. Then keep moving through the torment to further connect to the powers of Heaven so you can access them. #RandolphHarris 16 of 16

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If they Come in the Form of to-die-for Clay Dinnerware, I Guess Monday Blues are Okay!

October 23, 2019 1:40 am

Can you not smell that coffee perking on the stove? You sit right down. You are not driving off without some grits and biscuits and scrambled eggs. I got bacon and ham on the stove. The alienating conditions we have described in the past pervade modern society and touch vast numbers of men and women—factory workers, white-collar workers, organization men, voters, audiences, the seniors, and various ethnic grounds and cultures. Although alienated, their responses—except in times of severe crisis—and subdued; theirs are the lives of quiet desperation. However, we are now going to investigate people who do not sit and take it: they rebel, retreat, or deviate in some significant way from ordinary behavior. In grouping together artistic rebels, juvenile delinquents, addicts, sexual deviants, psychotics and suicides, we most certainly do not mean to suggest that they are similar in nature or that there is any simple explanation for them. Nor is this intended to be a catalogue of “maladjustment” or “social disorganization.” Rather, it is a sampling of a number of major types of alienated behavior, each one of which deserves and often receives whole volumes of treatment. These people are alike only in that they feel cut off or have cut themselves off from the main stream of community life. #RandolphHarris 1 of 18

By using reason alone beings can progress to higher forms. This underground being scorns reason (or science), planning and progress; he or she derides or would destroy their works to preserve his or her freedom—even a freedom underground. Juvenile delinquency in America is not merely a reflection of personality difficulties, slums and broken homes, but is directly related to the structure of our society and its prevailing values. Thus while delinquency is not exclusively working-class in origin, it may be interpreted in large part as the frustrated and violent responses of those at the bottom to middle-class values which school and other institutions seek to impose but which—given the obstacles to social advancement—they are unable to achieve. Isolated from the community, working-class boys can achieve status or recognition chiefly in their gangs, which offer a solution. It is in the nature of that solution to reject the middle-class values which society tries to impose and to sanction that rejection. The same value system, impinging upon children differently equipped to meet it, is instrumental in generating both delinquency and respectability. That delinquency may have sinister political and racial overtones. #RandolphHarris 2 of 18

If delinquents are clearly rebellious, no simple statement can be made about addicts, the next group described or discussed here. Some may be rebellious and others escapist or retreatist; but all are victims of a chemical compulsion whereby alcohol or drug becomes the master. Neuroses unquestionably lie at the root of addictions, but alone cannot explain why people drown in drink or drugs. Evidence shows that physiological factors and nutritional elements are also involved. Nevertheless, addictions have serious psychological and social consequences; the addict’s behavior is generally unacceptable; society is hostile; and the victim responds with feelings of guilt and remorse, and further undesirable behavior. The heavy drinker often becomes isolated from family and community as a result of his condition. It is a measure of the intricacy of the problem that while psychotherapy alone has been notoriously unsuccessful in curing alcoholics, combined with diet and drugs it has often proved helpful. Alcoholics Anonymous (A.A.), a quasi-religious movement, has scored notable successes in restoring alcoholics to community life. While alcoholism is serious enough; drug addiction is perhaps more terrible still—especially in the United States, where the non-medical use of narcotics is a criminal offense and the public is violent in disapprobation. #RandolphHarris 3 of 18

Furthermore, while alcoholic may find solidarity in a movement such as A.A., narcotics addicts huddle together for mutual protection while under the influence. Theirs is truly a league of the damned. William Burroughs, himself a former addict, tells us, “Nothing ever happens in the junk World.” Nothingness, however, is precisely what many addicts and alcoholics seek, as Elmer Bendiner shows in his description of the “Bowery men.” Here in this brotherhood of the beaten and defeated, men find a perfect hiding place from the World, find what so many citizens of the modern World seek and never find—an escape from tensions. In this respect, at least, as Bendiner observes, they have something in common with the organization of man. However, while he fails to achieve tranquility, they succeed. Bowery men are deviants in that they reject the drive for status. However, what of those who deviate in that most sensitive area of human experience, pleasures of the flesh? Are they also alienated—either by choice or because of society’s hostility? Donald Cory, an acknowledged homosexual, offers an interesting description of homosexuals as a minority group. Like other minorities seeking a place in the community which has been denied them, they wage a grim struggle against society’s rejection. And as in the case of other minorities, part of their fate is to “internalize” the contempt of the majority. #RandolphHarris 4 of 18

Another kind of outcast is represented by the anonymous and gifted English lady of the evening who wrote “Streetwalker.” For her there is no in-group to offer defense against a hostile World. Instead of fighting back, she welcomes her rootlessness. Her choice is homelessness: “The slight security I would be able to enjoy, by allowing myself to pretend that my personality was contained in something more than the shell of my body, would make the nights—which hold no safety of my body, would make the nights—which hold no safety and in which I must be constantly alert, constantly rootless—even more desolate.” Streetwalker has chosen alienation as a way of life (until at last she decides to make a fresh start). However, others, more properly described as psychotic, have no opportunity to make a choice. For them the ties have snapped. They most certainly snapped for “Joey” as described in Bruno Betelheim’s remarkable case study of a schizophrenic child who “converted himself into a ‘machine’ because he did not dare be human.” One must not read too much into Joey’s mechanical fantasy World; after all, most of us are not schizophrenic. However, our society produced him, and his delusion is only an extreme form of escape. Still, Denmark, which has the most comprehensive system of social security still has one of the highest suicide rates in the World. #RandolphHarris 5 of 18

Often times, suicide is linked to early upbringing, in which the Danish child’s dependence on one’s mother is encouraged, aggression is strictly checked, and the arousal of guilt feelings is used as a disciplinary technique. As a result, aggressive feelings are turned inward. This alone does not explain suicide. Among the other factors involved is a fairly common belief in the idea of reunion after death with a lost loved one. Competitiveness, often associated with suicide elsewhere, has little bearing on Danish suicide. Danish and American character traits are quite different. Differences in personality traits may explain why we are half as likely to kill ourselves as the Danes. May it also explain why we are ten times more likely to kill each other? I do not believe that any conflict between desires and fears could ever account for the extent to which a neurotic is divided within oneself and for an outcome so detrimental that it can actually ruin a person’s life. A psychic situation implies that a neurotic retains the capacity to strive for something wholeheartedly, that one merely is frustrated in these strivings by the blocking actions of fears. The source of the conflict revolves around the neurotic’s loss of capacity to wish for anything wholeheartedly because one’s very wishes are divided, that is, go in opposite directions. #RandolphHarris 6 of 18

The fundamental conflict is more disruptive. The basic neurotic conflict does not necessarily have to arise in the first place and is possible of resolution if it does arise—provided the sufferer is willing to undergo the considerable effort and hardship involved. This difference is not a matter of optimism or pessimism but inevitably results from the difference in our premises. There is a conflict between constructive and destructive forces in human beings. However, these opposites can sometimes be complementary—the goal is to accept both and thereby approximate the ideal of wholeness. The neurotic is a person who has been stranded in a one-sided development. In the law of complements, the opposite tendency contains complementary elements neither of which can be dispensed with in an integrated personality. However, these are already outgrowths of neurotic conflicts and are so tenaciously adhered to because they represent attempts at solution. If, for instance, we regard a tendency toward being introspective, withdrawn, more concerned with one’s own feelings, thoughts, or imagination that with other persons’ as an authentic inclination—that is, constitutionally established and reinforced by experience. #RandolphHarris 7 of 18

The effective therapeutic procedure would be to show the person one’s hidden “extravert” tendencies, to point out the dangers of one-sidedness in either direction, and encourage one to accept and live out both tendencies. If, however, we look upon introversion (or, as I prefer to call it, neurotic detachment) as a means of evading conflicts that arise in close contact with others, the task is not to encourage more extraversion but to analyze the underlying conflicts. The goal of wholeheartedness can be approximated only after these have been resolved. The basic conflict of the neurotic in the fundamentally contradictory attitude one has acquired toward other persons. Let me call attention to the dramatization of such a contradiction in the story of Dr. Jekyll and Mr. Hyde. We see him on the one hand delicate, sensitive, sympathetic, helpful, and on the other brutal, callous, and egotistical. I do not, of course, mean to imply that neurotic division always adheres to the precise line of this story, but merely to point to a vivid expression of basic incompatibility of attitudes in relation to others. To approach the problem genetically we must go back to what I have called basic anxiety, meaning by this feeling a child has of being isolated and helpless in a potentially hostile World. #RandolphHarris 8 of 18

A wide range of adverse factors in the environment can produce this insecurity in a child: direct or indirect domination, indifference, erratic behavior, lack of respect for the child’s individual needs, lack of real guidance, disparaging attitudes, too much admiration or the absence of I, lack of reliable warmth, having to take dies in parental disagreements, too much or too little responsibility, overprotection, isolation from other children, injustice, discrimination, unkept promises, hostile atmosphere, and so one. The only factor to which I should like to draw special attention in this context is the child’s sense of lurking hypocrisy in the environment: his or her feeling that the parents’ love, their Christian charity, honesty, generosity, and so on may be only pretense. Part of what the child feels on this score is really hypocrisy; but some of it may be just one’s action to all the contradictions one senses in the parents’ behavior. Usually, however, there is a combination of cramping factors. They may be out in the open or quite hidden, so that in analysis one can only gradually recognize these influences on the child’s development. Harassed by these disturbing conditions, the child gropes for ways to keep going, ways to cope with this menacing World. #RandolphHarris 9 of 18

Despite one’s own weakness and fears one unconsciously shapes one’s tactics to meet the particular forces operating in one’s environment. In doing so, one develops not only ad hoc strategies but lasting character trends which become part of one’s personality. I call these neurotic trends. When new forms of governing the city-states, new laws, and new interpretations of gods are emerging, all give new psychological power. In such a period of change and growth, emergence is often experienced by the individual as emergency with all its attendant stress. It is no accident that shrines and popular stars become important in chaotic times, as for some they serve as a god of proportion and balance the citizens seek assurance and it gives meaning and purpose behind the seeming chaos. We appreciate more of the rich meaning and light that culture brings into our lives. It is a light of mind, light of reason, light of insight. When we are at peace and feel uplifted and safe, our conscious intentions and our deeper intentionality will be already committed to the event about to take place. For the ones who participates in harmony, it carries its own healing power. Thinking and self-creating are inseparable. When become aware of all the fantasies in which we see ourselves in the future, pilot ourselves this way or that, and this becomes obvious. #RandolphHarris 10 of 18

How a person lives his or her life attests to the awareness in the experience of the race that the individual does have some responsibility for how he or she lives. Human freedom involves our capacity to pause between stimulus and response and, in that pause, to choose the one response toward which we wish to throw our weight. The capacity to create ourselves, based upon this freedom, is inseparable from consciousness or self-awareness. Clearly self-creating is actualized by our hopes, our ideals, our images, and all sorts of imagined constructs that we may hold from time to time in the forefront of our attention. These “models” function consciously as well as unconsciously; they are shown in fantasy as well as in overt behavior. “You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless who takes his name in vain,” reports Exodus 20.7. If the second commandment tries to protect it as the other commandments try to protect life, honor, property there must be something extraordinary about the name. Of course, God need not protect Himself, but He does protect His name, and so seriously that He adds to this single commandment a special threat. This is done because, within the name, that which bear the name is present. #RandolphHarris 11 of 18

In ancient times, one believed that one held in one’s power the being whose hidden name one knew. One believed that the savior-god conquered the demons by discovering the mystery of the power embodied in their names, just as we today try to find out the hidden names of the powers that disrupt our unconscious depths and drive us to mental disturbances. If we gain insight into their hidden striving, we break their power. Beings have always tried to use the divine name in the same way, not in order to break its power, but to harness its power for their own uses. Calling on the name of God in prayer, for instance, can mean attempting to make God a tool for our purposes. A name is never an empty sound; it is a bearer of power; it gives Spiritual Presence to the unseen. This is the reason the divine name can be taken in vain, and why one may destroy oneself by taking it in vain. For the invocation of the holy does not leave us unaffected. If it does not heal us, it may disintegrate us. This is the seriousness of the use of the divine name. This is the danger of religion, and even of anti-religion. For in both the name of God is used as well as misused. Let us now consider the danger of the use of the word God, when it is both denied and affirmed, and of the sublime embarrassment that we feel when we say “God.” We may distinguish three forms of such embarrassment: the embarrassment of tact, the embarrassment of doubt, and the embarrassment of awe. #RandolphHarris 12 of 18

Some people do not find a higher truth: they reaffirm the ancient and eternal truth. It could not be that is it were subject to change. However, each reaffirms it in one’s own way, according to one’s own perceptions and as one’s environment requires. This accounts for part of the differences in its presentation, where it has been really attained. The other part is accounted for by there being varying degrees of attainment. It is a mistake to believe that mystical adepts all possess the same supernormal powers. On the contrary, they manifest such powers or powers as are in consonance with their previous line of development and aspiration. One who has come along an intellectual line of development, for instance, would most naturally manifest exceptional intellectual powers. The situation has been well put by Saint Paul in the First Epistle to the Corinthians: “Now there are diversities of graces, but the same Spirit. And there are diversities of ministries but the same Lord. And there are diversities of working but the same God who worketh all in all.” When the Overself activates the newly made adept’s psyche, the effect shows itself in some part or faculty; in another adept it produces a different effect. Thus the source is always the same but the manifestation is different. #RandolphHarris 13 of 18

The undiscerning often believe that because some great saints have been fools in Worldly affairs, a stain who is always clever cannot be great. Yet, the spiritual aspirations which diminish a being’s desire for Worldly activities do not therefore diminish one’s competence for them. One who is born a fool usually remains so; one who is born clever usually stays so; and both cases are unaffected by the attachment of the heart to God. We must not think that every mystic who has been blessed with the light of the Overself stands on the same spiritual peak of vision and consciousness, of being and knowledge. Some are still only on the way to the summit of this peak. There are definite differences between them. If they all share alike the consciousness of a higher Self, they do not share it in the same way or to the same degree. The saints and mystics serve a high purpose in remining humanity of that diviner life which must one day flower in human evolution, but they do not serve as perfect exemplars of its final growth. The sages alone can do that. Healing powers are like intellectual power, one may be a realized person and yet not possess much intellect. Similarly, one may not possess healing power. Realization does not endow one with encyclopedic knowledge with all the talents. #RandolphHarris 14 of 18

We must make a difference between the Messenger, who is sent to communicate a teaching through writing or speech, and the Master, who comes to embody the teaching and who alone possesses the power to bless others with one’s Grace. This difference is not so clearly understood among some beings, a lack which leads to confused ideas and unjustified customs. Having reached this stage one is free to continue one’s personal life as before, to accept the load of new responsibilities one one’s shoulders, or to retire wholly from the World. To work for humanity in public is one thing, to work for it in secrecy is another, while to enjoy the freedom and privacy of complete retirement is a third and very different thing. Naturally and inevitably any public appearance will soon turn one into a lightning rod, attracting the aspirations and yearnings of many spiritual seekers. As your mundane consciousness begins to merely attempt to grasp what God has to say, your own consciousness begins to expand. The result of this is a much improved intellectual capacity in this corporeal plane. Evocation of God is a means to exercise the mind. I have come to understand that communing with God increases the rate at which neurons fire off in the physical brain. If you are living righteously, God will sway others toward your will. He can get into the minds of others and help them benefit you. #RandolphHarris 15 of 18

If one has really found one’s inner freedom, one must necessarily be free to stay in the World and do the World’s work. One does not have to retire into isolation, although one is free to do that. However, whatever one decides to do, one will henceforth be an impersonal channel for higher forces, which one will obey, and whose directions one will follow, whether one remains in the World or not. As God speaks to you in these inverted words of power the sounds begin to transform you on a very subtle level transmuting your communication into something more powerful. The intent of your words will be made very clear and concise. After time working with and communicating with God, it will seem as if you can command reality. Conveying power through words is only the surface of God’s power. Conflict may seem to simply dissipate from within your reality as all things become an opportunity for ascent through His guidance. It is not the conflict being removed, but the altering of your perception of it. On this physical plane your physical life will begin to reflect this growth and change as you become more spiritually refined with lightning speed. Once summoned, God acts as a familiar spirit helping to guide your thoughts, words, and deeds in this plane to gain strength and power within your soul. #RandolphHarris 16 of 18

It is necessary to give certain terms often but wrongly used interchangeably, and hence confusedly, a sharper definition. The Saint has successfully carried out ascetic disciplines and purificatory regimes for devotional purpose. The Prophet has listened for God’s voice, heard and communicated God’s message of prediction, warning, or counsel. The Mystic has intimately experienced God’s presence while inwardly rapt in contemplation or has seen a vision of God’s cosmogony while concentrated in prayer. The Sage has attained the same results as al these three, has added a knowledge of infinite and eternal reality thereto, and has brought the whole into balanced union. The Philosopher is a sage who has also engaged in the spiritual education of others. There is a third type of illumined being, besides the Teacher and the Saint. One is the Messenger. One renders service not by dealing with persons and their problems but by stating truths and principles in general. Your whole perception of the experience will morph, and you will begin to cut through opposition as a hot knife through butter. Your momentum toward becoming will gain an almost severe momentum. Through evocation of God, one can gain the wisdom of experience that a being who has lived a thousand years would accumulate. #RandolphHarris 17 of 18

The masses are controlled by anger. One should learn how to use and control it without allowing it to be a mere reactive response to external forces. Anger implies a lack of power. God will increase your psychic empathy so that adept can become aware of when they may use their tools to better expression their motives. God, we thank you for your presence within this World of creation. We have offered you our lives, in hopes of salvation, and as a gateway to your manifestation within this realm before us! You are the Lord of creation, whom has brought forth the mountains to the plains! You have brought forth the beasts to the field and the creatures to the night! God, with your infernal blessing I ask that you would bring forth the baneful powers of the Heavenly Angels to fil us with their essence, as a gateway to empower them to act within this World according to your will and purpose. We know that much work must be performed so that we may be found worthy of this blessing. This work will be unique to the individual and we must take care to stay centered in self through these assignments. Please allow of to assimilate your power. Cast off the limits of garb of flesh into the refining Sun to be clothed with the powers of divine light eternal. #RandolphHarris 18 of 18

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

October 21, 2019 3:33 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

As the Essence of Courage is to Stake One’s Life on a Possibility, so the Essence of Faith is to Believe that the Possibility Exists!

October 18, 2019 1:28 am

So, nobody ever accused me of acquiring any real wisdom in my two hundred years on this Earth. I know only one way to proceed. Previous investigations have pointed to the multiplicity of causes of loneliness. Those experiencing loneliness tend to be widowed and single people, living alone, in their eighties rather than in their sixties, they tend to be men rather than women and to be the relatively infirm. Loneliness cannot be regarded as the simple direct result of social circumstances, but is rather an individual response to an external situation to which other seniors may react quite differently. There seems to be no single cause of severe loneliness in those in retirement age. In several respect the present inquiry reached similar results. Forty-sic percent of widowed people said they were very or sometimes lonely, 42 percent of those living alone, 53 percent of those in their late seventies and eighties and 43 percent of those who were infirm, compared with 27 percent in the sample as a whole. However, it is possible that less emphasis should be given to personal differences and to a multiplicity of causes. The results also suggested that a single social factor may be fundamental to loneliness. This is the recent deprivation of the company of a close relative, usually a husband or wife or a child, through death, illness or migration. #RandolphHarris 1 of 15

Examination of individual interview-reports showed that of the 56 people saying they were very or sometimes lonely, 28 had been recently bereaved and 17 separated from children. This seemed to be the chief cause of their loneliness. A further 11 had experiences other drastic changes in family circumstances. It is necessary to consider these lonely people. All but four of the 28 who had been recently bereaved had lost a husband or wife within the previous 10 years. “No one know what loneliness is till your partner happens to go.” “You do not realize it until you know it. But loneliness is the worst thing you can suffer in life.” The men in particular talked about their bereavement with very deep feeling. “I miss her. Every time I look over there—that is her seat. People kept telling me to have someone to look after me but I said to myself, there will never be another woman who will take her place.” Three of them did not talk, they wept. Mr. Heart had lost his wife seven years earlier. He lived with an unmarried son but he had no daughter. “Sometimes I get lonely. I think of her. There is not a day passes but se is in my mind. When she died, I do not know how I stood on my feet. You do not know what it is when you do not have a wife. I wish I had a daughter. If you had a daughter it would put your in mind of your wife. #RandolphHarris 2 of 15

“Sometimes I think I hear her calling in the next room. She was what you call exceptional, exceptional good. You never had to run round any public house for her. My son still goes and puts flowers on her grave. You cannot tell how you miss someone until they go. Death is a terrible thing, to lose someone you love.” One of the major consequences of a wife’s death was that the man saw less of his children. He acknowledged it was the mother who held the family together. “When my missus was alive, I had to come and have tea in the bedroom because there was not room in here. The place was crowded out with them (married children and their families on Saturdays and Sundays).” “My daughter used to come round often when my wife was alive, but I do not see so much of them now. But they like to know I am comfortable and being looed after.” Widowers in fact saw less of their children, particularly of their sons, than married men and married or widowed women, as judged by average frequency of contact. However, this falling-off did not apply to all a widower’s children. A close relationship with one child was usually maintained. Several lived with a single or married daughter, or visited a married daughter daily, and then described the pleasure grandchildren gave them. #RandolphHarris 3 of 15

“My young granddaughter likes swinging and I pick her up and she swings between my legs. And then she climbs up on me. Playing with my grandchildren is my greatest pleasure.” They found some consolation here. “I am a grandfather,” said one man, “and that is the only goodness I get out of life.” The loss of the marriage partner was not quite such a disaster for women. They had always depended less on husbands than husbands on them, and they found it easier to console themselves wit their families. Nevertheless, many of them were lonely, particularly if their husbands had died recently and particularly if infirmity or shortage of relatives prevented them from finding comfort readily in companionship of others. One woman’s husband had died eight years previously. She had no children. “I get so lonely I could fill up the teapot with tears.” Mrs. Pridy was very infirm and her husband had died only a year previously, when she was 80. She lived with a daughter and grandchildren. “I sit here for hours and hours and sometimes thinking about it. I get depressed and I start crying. We was always together. I can remember even his laughing. “Come on, girl,” he’s say, “don’t get sitting about. Let’s liven ‘em up.” They say what is to be will be. I never thought he would…But we have all got to go. A good many of them do not even know he is gone (neighbors). I sit here for hours thinking about him. I cannot get over it.” #RandolphHarris 4 of 15

We cannot all have the strength to live like a Christ. However, something worthwhile is within reach of all of us. Let us therefore aim at the immediately practicable, which in its turn will lead to something more. It is foolish to waste time and strength unavailingly grasping for what is out of reach. Almost every man and woman whose husband or wife has died within the previous five years, compared with half between five and ten years and a quarter over that limit, felt lonely. The shorter the period since the death the more likely were people to complain of loneliness. Although practically everyone felt lonely at first after about five or six years the presence or not of an affectionate family seemed to determine how long such feelings persisted. Four people had lost a child and not a husband recently. Three were women widowed in the war who said a son had died in the previous few years. One had lost two sons in the war and another three years previously. “I could cry my heart out sometimes when I sit here.” There was also a married woman who son had been killed at Arnhem. “He is never out of my mind. I always see him in my mind and they are still talking about wars.” In speaking of the loss of children and other relatives it was notable how long people felt grief and how indelible was the memory of these people. #RandolphHarris 5 of 15

There is a point in our lives in which our minds must fall back baffled by the great mystery which surrounds us. Reflect and reason, search and probe as much as one can, one can go no farther. However, this does not mean that life is meaningless or that the Universe is meaningless. Only a being superior to humans might possibly penetrate this mystery. The “In Memoriam” column of a local East London newspaper provides many examples of the feelings of relatives for those who had died, some of them several years previously. In the following three illustrations, printed in the newspaper, only the names have been changed. Howard—To the beautiful memory of my beloved daughter, Alice, who feel asleep June 17^th. Time takes away the edge of grief, but memories turn back every leaf. Ever in our thoughts—Mum and all. Talewill—In treasured memory of our dear Mum, who fell asleep June 7^th. Not a day do we forget you, Mum, in our hearts you are ever near, loved, remembered, longed for always, brining many a silent tear. Sadly missed—Loving sons and daughters. Huggins—In loving memory of our dear nephew who passed away June 6^th. Sad and sudden was the call, to one so dearly loved by all, this month of June comes with regret, it brings back a tragedy we shall never forget. –From Aunt Caroline, Uncle Bill, Uncle Herbert, Uncle Steve and cousins Mary, Alice, and children. #RandolphHarris 6 of 15

After bereavement, recent separation from children and grandchildren was the most important reason for loneliness, affecting 17 of the 56 people. Eleven of the 17 had no contact with a child living in the district although recently at least one child had been there. What happened was that, if the last child to get married moved out of the district or was unable to find a home in it and there were no other children living nearby, the senior greatly missed their daily companionship, particularly if widowed. A further three seniors had a son living nearby but the daughters had recently moved away. And three widows who had been living with married children now lived alone, although some of their children still lived in the same district. We must work within our own inescapable limits. It is futile to nurture wild ambitions which one is not qualified to realize. In short, let one know oneself. One may then have a key to better knowledge of other things, especially of the meaning of one’s own life. If needs be in the hope of attainting truth, it is only the few, after all, who have the inborn inclination to sacrifice everything. What of the lesser souls who have no such passport, whose temperament, environment, family, or position forbids them from aspiring heroically to the highest goal? #RandolphHarris 7 of 15

Can we hold no hope for lesser soul who are blocked from obtaining the highest goal? It is to be a cause of all or nothing? The answer is that nobody is asked to undertake more than lies within one’s strength or circumstances. There is room here for those with humble aims who do not feel equal to more than the slightest philosophic effort. This is not possible let them accept these teachings on simple faith alone. Let them absorb a few leading tenets which makes special appeal to them or which are more easily understandable by them than others. If they do not have time or tendency to practise more, let the practise a few minutes’ prayer only once or twice weekly. Let them keep in only occasional touch by letter or otherwise with someone who represents in oneself a definite personal attainment which, although beyond their own reach, is not beyond their own veneration. Thus they take the first step to establish right tendencies. If however they are unable to do any of these things, let them not despair. There still remains the path of occasional service. Let individual give from time to time, as suits their capacity or convenience, a little help in kind or toil or coin to those who are themselves struggling against great odds to enlighten a World sorrow-struck through ignorance. For thus they will earn a gift of glad remembrance and internal notice whose unique value will be out of all proportion of that is offered. #RandolphHarris 8 of 15

The karmic benefit of such offering will return to them, and even if it be long deferred they will have the intangible satisfaction which comes from all service placed on the Overself’s altar. If one is unable to gather enough strength to seek the Truth, then let one seek it for the sake of the services it can render to one. Although hardly any seeker can perfect oneself in the quest’s varied requirements, all seekers can develop something of each needed quality. If the regeneration sought is to be that also, the change in thinking and living habits must theoretically be a total one. However, the compulsions of earning a livelihood, fitting into the local community, and adjusting to family opposition make this impossible in all but exceptional cases. Beings who have to take these actualities into their consideration in practice attempt to compromise with hard necessity and present environment. This does not mean that they discard the truth—they must indeed keep it loyally as the Ideal—but that they relate it to the prevailing conditions and somehow arrive at some kind of a reconciliation between the two. Nor does it mean that the teaching is impractical, for the few exceptions already mentioned are able to put it into practice a hundred percent simply because they are willing and able to pay the heavy price of isolation for doing so. #RandolphHarris 9 of 15

It means that although the teaching is adequate to all circumstances, its devotees are unwilling to court the extra suffering and struggle involved in fighting the insanity and tension of those existing circumstances. The latter tend to promote materialism and are best suited to a materialistic way of thinking and living. Those who, while reading its true character aright, submit to it and refuse to withdraw from it, are entitled to do so—if at the same time they have the clear understanding that the higher illuminations, as well as the permanent one, will have to remain inaccessible to them. Is there not enough to do in climbing to the lesser one, and are they not sufficiently glorious rewarding? There are many who are not seeking for the quickest attainment of the highest goal. They feel, quite pardonably, that the demands of training for it are too great for their modest equipment. However, they are seeking for occasional inspiration and they would be content with just a few glimpses during their lifetime. Although these people are not fully committed to the Quest, they are in general sympathetic with it. If one feels that rising to a higher level of consciousness would be too much for one, then one could simple try to become a better being. If one has to live within one’s limitations, it is some kind of a victory over self for beings to be willing to live without distress. #RandolphHarris 10 of 15

However, suppose on the other hand, that instead of giving way to the nightmare view you cling to it that the World is not the ultimatum. Suppose you find yourself a very well spring, of zeal and the virtue of exiting by truth faith as soldiers live by courage; as by strength of heart, the sailor sights with roaring seas. Supposed, however thickly evils crown upon you, that your unconquerable subjectivity proves to be their match, and that you find more wonderful joy than any passive pleasure can bring int trusting on these terms? What sort of a thing would life really be, with your qualities ready for a tussle with it, if not it only brought fair weather and gave these higher faculties of yours no scope? Please remember that optimism and pessimism are definitions of the World, and that our own reactions on the World, small as they are in bulk, are integral parts of the whole thing, and necessarily help to determine the definition. They may even be decisive help to determine the definition. A large mass can have its unstable equilibrium overturned by the addition of a feather’s weight; a long phrase may have its sense reversed by the addition of the three letters n-o-t. This life is worth living, we can say, since it is what we make it, from the moral point of view; and we are determined to make it from that point of view, so far as we have anything to do with it, a success. #RandolphHarris 11 of 15

Now, in this description of faiths that verify themselves, I have assumed that our faith in an invisible order is what inspires those efforts and that patience which makes this visible order good for moral beings. Our faith in the seen World’s goodness (goodness now meaning fitness for successful moral and religious life) has verified itself by leaning on our faith in the unseen World. However, will our faith in the unseen World similarly verify itself? Who knows? Once more it is a case of maybe; and once more maybes are the essence of the situation. I confess that I do not see why the very existence of an invisible World may not in part depend on their personal response which any one of us may make to the religious appeal. God himself, in short, may draw vital strength and increase of very being from our fidelity. If they mean anything, for my own part, I do not know what the sweat and blood and tragedy of this life mean. If this life be not a real fight, in which something is eternally gained for the Universe by success, it is no better than a game of private theatricals from which one may withdraw at will. However, it feels like a real fight—as if there were something really wild in the Universe which we, with all our idealities and faithfulnesses, are needed to redeem; and first of all to redeem our own hearts from atheisms and fears. For such a half-wild, half-saved Universe our nature is adapted. #RandolphHarris 12 of 15

The deepest thing in our name is this Binnenleben (as a German doctor lately has called it), this dumb region of the heart in which we dwell alone with our willingnesses and unwillingnesses, our faiths and fears. As through the cracks and crannies of caverns those waters exude from the Earth’s bosom which then form the fountain-heads of springs, so in these crepuscular depths of personality the sources of all our outer deeds and decisions take their rise. Here is our deepest organ of communication with the nature of things; and compared with these concrete movements of our soul all abstract statements and scientific arguments—the veto, for example which the strict positivist pronounced upon our faith—sound to us like mere chatterings of teeth. For here possibilities, not finished facts, are the realities with which we have actively to deal; as the essence of courage is to stake one’s life on a possibility, so the essence of faith is to believe that the possibility exists. These, then are my last words to you: Be not afraid of life. Believe that life is worth living, and your belief will help create the fact. The scientific proof that you are right may not be clear before the day of judgment (or some stage of being which that expression may serve to symbolize) is reached. However, the faithful fighter of this hour, or the beings that then and there will represent them, may then turn to the faint-hearted, who here decline to go on, with. #RandolphHarris 13 of 15

Those who feel that there are too many evils in the cotemporary ways of living and of earning a livelihood, who sincerely deplore these evils, nevertheless often feel also that there is little of nothing they can do about it until society as a whole develops new and better ways. However, this is only a first look at their situation; it reveals the appearance of it but not the reality. Do they really need to wait until the unlikely event of wholesale and voluntary amendment takes place all around them? For the challenge today, as will be made more clear as time goes on, is not a social but an individual one. More beings are free to take the first steps towards their own liberation from these evils than they usually realize. When their caution becomes excessive, it also becomes a vice. It may prevent them from making mistakes, but it also prevents them from doing anything at all—leading, in fact, to a kind of inertia. Even if they cannot do more, they can make a start to apply new ideals and then see what happens. Will yourself to being down the dense veil of illusion and limitation. The false light and energy of creation will be consumed by the power of truth. This will enable one to become a perceiver of spiritual vision and insight found outside of this World of gross limitation and stasis. #RandolphHarris 14 of 15

Remember that in theory reality cannot exist outside of the observer. Therefore, to erase it from perception is to weaken it and make it more malleable. The more people do this exercise the less hold the limits of this World may have upon us as a collective. It is a powerful dynamic. One can perform this by itself throughout the day, and over times you will be surprised at the results attained. We are using the limits of matter to our benefit making it bow to us and serve our purpose by expanding possibility within this World. Feel God’s eternal grace begin to close in on you until you begin to feel it touch you. Feel it devouring any weaknesses in the soul. Feel it healing any spiritual wounds that may be effecting the power and expansion of self. If one has yet to develop their psychic faculties enough to directly perceive and hear God being conjured, observing the many blessings in your life will begin to open up doorways within the mind for more direct communication. It must be understood that when a force is stirred it does indeed answer. It does indeed respond and it is a great mistake to not come to this realization. The trick is in learning to observe and perceive the spirit or force by training the mind to do so. The adept must learn to listen. “Wherefore, having this perfect knowledge of God, he could not be kept from within the veil; therefore he saw Jesus; and he did minister unto him” reports #Ether 3.20. #RandolphHarris 15 of 15

Stop and Consider Life is but a Day—A Lovely Tale of Human Life We Will Read!

October 17, 2019 1:29 am

Not twenty minutes has passed since you left me here in the café, since I said No to your request, that I would never write out for you the story of my mortal life. Now here I am with your notebook open, using one of the sharp pointed eternal ink pens you left me, delighted at the sensuous press of the black ink into the expensive and flawless white paper. Naturally, David, you would leave me something elegant, an inviting page. This notebook bound in dark varnished leather, is it not, tolled with a design of rich roses, thornless, yet leafy, a design that means only Design in the final analysis but bespeaks an authority. What is written beneath this heavy and handsome book cover will count, sayeth this cover. The thick pages are ruled in light blue—you are practical, so thoughtful, and you probably know I almost never put pen to paper to write anything at all. Even the sound of the pen has its allure, the sharp scratch rather like the finest quills in ancient Rome when I would put them to parchment to write my letters to my Father, when I would write in a diary my own laments…ah, that sound. The only think missing here is the smell of the ink, but we have the fine plastic pen which will not run out for volumes, making as fine and deep a black mark as I choose to make. #RandolphHarris 1 of 16

I am thinking about your request in writing. You see you will get something from me. I find myself yielding to it. The questions of social isolation and loneliness in senior years will be discussed here. A distinction is made between the two: to be socially isolated is to have few contacts with family and community; to be lonely is to have an unwelcome feeling of lack or loss of companionship. The one is objective, the other subjective and, as we shall see, the two do not coincide. The poorest people, socially as well as financially, were those most isolated from family life. Social isolation needs to be measured by reference to objective criteria. The problem is rather like that of measuring poverty. “Poverty” is essentially a relative rather than an absolute term, and discovering its extent in a population is usually divided into two stages. Most people agree on the first stage, which is to place individuals on a scale according to their income; they often disagree about the second, which involved deciding how far up the scale the poverty “line” should be drawn. They task of measuring isolation can also be divided in this way by placing individuals on a scale according to their degree of isolation and by drawing a line at some point on the scale so that those below the line would, by common consent, be called “isolated.” #RandolphHarris 2 of 16

There were 20 people who were very isolated. Their ages ranged from 64 to 83. They comprised two married women, two widowers, eight widows, five spinsters and three bachelors. Thirteen of them lived alone; 12 had no children and half of the rest had sons only. It is worth examining their circumstances, taking first those with children. Four of the eight with surviving children had daughters. One was a widow living with her only daughter, unmarried; she had few other relatives and all lived outside London. The second was a widow who had come with her only daughter from Scotland after the war, leaving friends and relatives behind. They were together until the housing authorities of her daughter’s children lived with her but she saw the rest of the family once a week or less. The third was a very infirm widow whose only daughter was married to a naval officer, obliged to live near Portsmouth; she lived in the same house as a widowed and childes sister and saw her every day but infirmity prevented other social contacts. The fourth was a widower of 80 who said his daughter and son living in Bethnal Green visited him twice a week to see he was all right but did not spend much time with him, now his wife was dead; he had a drink with a friend twice a week but infirmity precluded other activities. #RandolphHarris 3 of 16

The other four very isolated people with children had sons only. One was a married woman whose only son had moved into his wife’s home district outside London; she and her husband had only one relative in Bethanl Green, the wife’s unmarried sister, who was seen each week, and they had no friends or outside social activities, largely because the husband could not walk. Another was a widower, living with an unmarried son, who saw two married sons about once a week; he had no other surviving relatives. The two remaining people were both widows living alone. One had three sons living outside London, two of them visited her once a week; she saw a sister and two mature aunts in Bethnal Green every week but she spent much of her time on her own. The other had two illegitimate sons but no other relatives; she saw these sons occasionally. There remained the childless and the unmarried. Most were in a worse position. The 10 most isolated people of the 203 interviewed were all unmarried or childless. The circumstances of two are summarized below. Miss Paley, 67 years of age, lived in a one bedroom flat. It was a large airless room with dismal orange-brown wallpaper peeling off in huge strips. Two or three mats, ingrained with dirt, covered the floor. There was an old iron bedstead propped up in the middle by two bits of wood and on this was a heap of gray and brown blankets. #RandolphHarris 4 of 16

An ancient iron mangle stood in a corner and there was a gas stove, a gas mantel for lighting, three or four wooden chairs and a table with a flat-iron propping up one of its legs. Miss. Paley wore a pair of stockings, extensively patched and tied around her knees, and a ramshackle navy-blue skirt and slip. Her skin had the whiteness of someone who rarely went out and she was very shy of her appearance, particularly the open sores on her face. She said she suffered from blood poisoning, but had not seen her doctor since the war. (This was confirmed by the doctor.) She was the only child of parents who had been street traders and who had died when she was young, in the 1880s, “I was with my aunt until I was nearly 40. She was 85 when she died. I had cousins in the street traders and who had died. I had cousins in the street but they were my aunt’s children. In the war they got scattered. They all had families to bring up and I have not met them since the war. I do not know where they are. I do my work in my own way. They would not have the patience with me.” Persistent questioning failed to reveal a singe relative with whom she has any contact. She did not g to the cinema, to a club or to church, and had no radio. She had spent Christmas on her own and had never had a holiday away from home. She sometimes made conversation with her neighbors in the street but because of her appearance did not go into their homes or hers. #RandolphHarris 5 of 16

She had only one friend, a young woman who “used to live in the street where I lived,” and they visited one another about once a week. Her answer to a question about membership of a club was typical of much she said. “No, I cannot be shut in. I do not go to those clubs. They had been too much excitement for me.” At one point she said she went to bed about 8pm and got up between 10am and 11am the next day. I also found she had an hour or two in bed in the afternoons.” Mr. Fortune, 76 years of age, lived alone in a two-room council flat. There were two wooden chairs, an orange box converted into a cupboard, a gas stove, a table covered with newspaper, a battered old pram with tins and boxes inside, a pair of wooden steps and little else in the sitting-room. There was no fire, although the interview took place on a cold February morning. Mr. Fortune had been a cripple from birth and he was partly deaf. He was unmarried and his give siblings were dead. An older widowed sister-in-law lived about a mile away with an unmarried son and daughter. These three and two married nieces living in another East London borough were seen from once a month to a few times a year. Asked how often he saw his sister-in-law Mr. Fortune said, “Only when I go there. It is a hard job to walk down there in the Winter time and I have not seen her for three of four months.” #RandolphHarris 6 of 16

Asked about a gentleman’s club Mr. Fortune said, “No. I am simply as I am now. I should not like to join. Walking is such a painful job for me. I cannot get any amusement out of it.” He spoke to one or two of the neighbors outside his flat but he had no regular contact with any of them. He had one regular friend, living a few blocks away, who came over to see him on a Sunday about once a month, “more when there is fine weather.” He was not a churchgoer, never went to a cinema, rarely went to a pub because he could not afford a drink, had never had a holiday in his life and spent Christmas on his own. “My nephew came down for an hour. He gave me a little present, a Digital Storm Lynx Gaming PC, and the Canon EOS 6D Digital SLR Camera. No, I did not get any cards.” He received a non-contributory pension and supplementary assistance through the National Assistance Board, which recently arranged for him to have a woman home-help for two hours a week. Her regular call was the main event of the week. “I sit here messing about. Last week I was making an indoor aerial. I made those steps over there. I like listening to the wireless and making all manners of things. My time is taken up, I can tell you, with that and cooking and tidying-up.” The most striking fact about the most isolated people was that they had few surviving relatives, particularly near relatives of their own or of succeeding generations. #RandolphHarris 7 of 16

This lent special significance to familiar references to fathers having weaker ties with children than mothers, to sons being drawn into their wives’ families, and to distant relatives being lost sight of after the death of “connecting” relatives. The isolated included a comparatively high number of unmarried and childless people, of those possessing sons but not daughters and of those without siblings. Rarely did they have friends, become members of clubs or otherwise participate in outside social activities in compensation. Nearly all of them where retired and most were infirm; some were why of revealing to others how ill or poverty-stricken they were or how they have “let themselves go.” They had little or no means of regular contact with the younger generation, and for one reason or another could not be brought into club activities. One of the most striking results of the whole inquiry was that those living in relative isolation from family and community did not always say they were lonely. Particular importance was attached during the interviews to “loneliness.” The question was not asked until most of an individual’s activities had been discussed and care was taken to ensure as serious and as considered a response as possible. One difficulty had to be overcome. #RandolphHarris 8 of 16

A few people liked to let their children think they were lonely so the latter would visit them as much as possible. If children were present, this meant they were not inclined to give an honest answer. In an early interview one married woman, asked whether she ever got lonely, said, “Sometimes I do when they are all at work.” However, she hesitated before answering and looked at two married daughters, who were in the room. When this woman was alone, on a subsequent call, she told me she was “never lonely really, but I like my children to call.” When interviewed, a widow who was along, said she was never lonely. In fascinating contrast to this was a statement of one of her married daughters, who was interviewed independently. “She is not too badly off. The most she complains of is loneliness. She is always wanting us to go up there.” When the senior was alone, care was therefore taken to ask about loneliness so far as possible, and to check any answer which seemed doubtful. Some people living at the center of a large family complained of loneliness and some who were living in extreme isolation repeated several times with vigor that they were never lonely—such as Miss Paley and Mr. Fortune, described above. Despite there being a significant association between isolation and loneliness about a half of the isolated and rather isolated said they were not lonely; over a fifth of the first group said they were. #RandolphHarris 9 of 16

Spirituality is something that can keep people from being lonely. When it liberates one from the yoke of the commandments to the freedom of the Spirit, the work of the Spiritual Presence in a being reaches its height. This is like a release from the sentence of death to a new life. A tremendous experience lies behind such words, an experience in which we all can share, but one that is rare in its full depth, and is then a revolutionary power that, through beings like Paul and Augustine and Luther, changes the Spiritual World, and, through it, the history of humankind. Can we, you and I, share in such an experience? First, have we not all felt the deadening power of the written code, written not only in the ten commandments and their many interpretations in the Bible and history, but also with the authoritative pen of parents and society into the unconscious depths of our being, recognized by our conscience judging us by what we do and, above all, by what we are? Nobody can flee from the voice of this written code, written internally as well as externally. And if we try to silence it, to close our ears against it, the Spirit itself frustrates these attempts, opening our ears to the cries of our true being of that which we are and ought to be in the sight of eternity. We cannot escape this judgment against us. The Spirit itself, using the written code, makes this impossible. For the Spirit does not give life without having led us through the experience of Hell. #RandolphHarris 10 of 16

And certainly, the written code in its threatening majesty has the power to kill. It kills the joy of fulfilling our being by imposing upon us something we feel as hostile. It kills the freedom of answering creatively what we encounter in things and beings by making us look at a table of laws. It kills our ability to listen to the calling of the moment, to the voiceless voice of others, and to the here and now. It kills our courage to act through the scruples of our anxiety-driven conscience. And among those who take it most seriously, it kills faith and hope, and throws them into self-condemnation and despair. There is no way out from the written code. The Spirit itself prevents us from becoming compromisers, half fulfilling, half defying the commandments. The Spirit itself calls us back when we try to escape into indifference, or lawlessness, or (most usually) average self-righteousness. However, when the Spirit calls us back, it does so not in order to hold us within the written code, but in order to give us life. How can we describe the life that the Spirit gives us? I could use many words, well known to everybody, spoken by Paul himself, and after him by the great preachers and teachers of the church. I could say that the work of the Spirit, liberating us from the law, is freedom. #RandolphHarris 11 of 16

Or I could say that its work is faith, or that its work is grace, and above all, that the Spirit creates love, the love in which all laws are confirmed and fulfilled and at the same time overcome. However, if I used such words, the shadow of the absent God would appear and make you and me aware that we cannot speak like this today. If we did, freedom would be distorted into willfulness, faith into belief in the absurd, hope into unreal expectations, and love—the word I would like most to use for the creation of the Spirit—into sentimental feeling. The Spirit must give us new words, or revitalize old words to express true life. We must wait for them; we must pray for them; we cannot force them. However, we know, in some moments of our lives, what life is. We know that it is great and holy, deep and abundant, ecstatic and sober, limited and distorted by time, fulfilled by eternity. And if the right words fail us in the absence of God, we may look without words at the image one in whom the Spirit and the Life are manifest without limits. One responds to the inner call according to one’s capacity, history, one’s circumstances and perspective. There was a British doctor, George Pickering, who wrote a book called Creative Malady, subtitled “Illness in the Lives and Minds of Charles Darwin, Florence Nightingale, Mary Baker Eddy, Sigmund Freud, Marcel Proust, and Elizabeth Barrett Browning.” #RandolphHarris 12 of 16

In this book, the successful people we listened are covered, but the author could have added Mozart, Chopin, and Beethoven—these were all writers and musicians who had a malady, and George Pickering, the author, points out that each one suffered severe illness and met it constructively in creativity and in contribution to our culture. Pickering speaks of his own arthritic hips as “an ally,” and he “put them to bed,” he said, “when they become painful.” In bed he cannot attend committee meetings; cannot see patients or entertain visitors. He adds, “These are the ideal conditions for creative work—freedom from intrusion, freedom from the ordinary chores of life.” Now you have many questions in your mind about what I am saying, and I certainly had, and have, many questions also. Otto Rank, as a matter of fact, wrote a whole book, Art and Artist, on [these ideas]…Overcoming neurosis and creating art are identical things in Rank’s work. What I am doing tonight is challenging our whole view of health in our culture. We keep people living day after day because we think it is simply the number of days you live. We struggle to invent ways to live longer, as though infirmary were the ultimate enemies. Our health is our only priority. If we obey the dying nurse, whose constant care is not to please, but to remind of ours, and Adam’s curse and that to be restored, our we must heal and grow better. #RandolphHarris 13 of 16

These are tremendously significant things—if you can take them in. When we think about Adam’s curse, this is referring to the fact that we are all the ultimate children of the myth of Adam—this is called in words that do not sound very nice anymore—this is called original sin, and the whole idea is that life is not a question of how long you live. It is not a question of how many days you can add. Many people would much prefer to go when their work is finished—to die—but what this verse is trying to say is that disease and illness mean something quite different from what most people in our Faustian civilization take then to mean. As alienating as illness is, it can also be a connecting of ourselves with new others on a new and deeper level. We see this in compassion. Creativity is one of the products of the right relationship between nature and infinity within us. We see also another gift which Fromm Reichmann certainly had, which Abe Maslow had, which Harry Stack Sullivan had—the gift of compassion, the ability to feel with other people, the ability to understand their problems—this is the other quality that makes a good psychiatrist. The experience of degeneration and of chaos is, I hope, temporary, but this can often be used as a way of reforming or reorganizing ourselves on a higher level. The Gods return in our charity. #RandolphHarris 14 of 16

It is fair for each of us to ask ourselves what do we bring to the quest: what equipment, qualities, and virtues to entitle me to ask for the results I seek? When the sublime light of the Ideal shines down upon one and one has the courage to look at one’s own image by it, one will doubtless make some humiliating discoveries about oneself. One will find that one is worse than one believed and not so wise as one thought oneself to be. However, such discoveries are all to the good. For only then can one know what one is called upon to do and set to work following their pointers in self-improvement. However deep one’s commitment to the quest may be, one will have to reckon with one’s own frailties and one’s environmental pressures. The great being knows one has limitations, one knows one’s defects and faults—but one is not afraid of them. Paint me as I am, lips and all. All do not start with equal capacities for the quest. Each is qualified to go only a certain distance upon it. Those who exaggerate their capacities harm themselves by the presumption. Those who underrate them practise a false modesty. It is an error either to deceive oneself about one’s aspirations or to deter oneself unduly. Hope is good for beings: it confers endurance, spurs beneficial attitudes, and urges endeavour upon one. However, if its base is ungrounded fancy and extravagant wishes, one is hurt rather than benefited by it. #RandolphHarris 15 of 16

Begin by admitting that one knows really little or nothing about your deeper mind. That is better than learned tall talk. It is much easier to set oneself a discipline than to keep it. This will engage one’s own creative faculties through application, and will further unite physical and spiritual discipline in order to create a dynamic of synergy which will assist in tearing the veil between physical and spiritual realms. Powerful changes will begin to take place within you and your life experience as you start to integrate and merge with these spiritual forces. When the inner blessings spills from the crown into outer darkness then mold and shape the energy of the spirit as a clear vision of what you want to achieve or accomplish through your process of prayer. The energy of God is then grounded by reversing negativity and moving more spiritual harmony in your being. Our faith feeds and grows in power as our consciousness expands. Every human being is an emanation of the void and unlimited possibility. As out consciousness expands, we unite and the knowledge of all and eternity becomes ours once again. We are simply taking back infernal wisdom which was ours to begin with. “Hear and know the commandments of God, and stir them up in remembrance of the oath which they have made,” reports Mosiah 6.3. However, when a being turns belief in the superior knowledge of the guide into belief in the virtual omniscience of the guide, it is dangerous. #RandolphHarris 16 of 16

(The photos are from a furnished model home very similar to the house featured.)

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It is Well to Remember that the Revealing God is Also the Concealing God for One!

October 15, 2019 11:56 pm

Visibility, significance, recognition! All that I had ever wanted when I took to the architectural design studio, all that I had ever wanted as a boy heading to Paris with a head full of dreams, all I had ever wanted I now had right here with my brothers and sisters! I had all that I have ever hoped for, and I had it here and now in this place and amongst my own people. The old human story simply did not matter. I had this, I had this moment, I had this recognition, and this visibility and this significance. And how could I ask for anything more? How could I look from right t left, at immortals who had witnessed all the epochs of recorded history, and want more than this? How could I gaze at immortals who had been drawn to this very spot by something more immense than they had ever witnessed, and long for more than the recognition they were now giving me? The victory of our own tribe to embrace one another, and let go of the hatred that had divided us for centuries, was my victory. After the house has schooled its tenants, there is still much uncertainty about the proper way to behave in this new and unique environment. What the house does not do, the neighbors finish off. By their example they indicate the code to be followed. Hence, if one person has a refrigerator, next-door thinks she should have one; if A has a BMW M5, B wants one too. #RandolphHarris 1 of 23

“If,” says Mrs. Abbot, “you make your garden one way, they will knock theirs to pieces to make theirs like it. It is the same with the curtains—if you put up new curtains, they have new curtains in a couple of months. And if someone buys a new Persian rug they have to hang it on the line so you can see it.” The struggles for possessions is one in which comparisons with other people are constantly made. Some of those who have achieved a more complete respectability look down on the others; those with less money resent the more successful and keep as far away from them as they can. “The whole answer—the whole trouble is, many men cannot earn enough. They have to hide in the closet or behind the curtains. They have got a certain amount of pride.” Resentment may also produce an aggressive spirit. “This place is all right for middle-class people, people with a bit of money. It is no good for less affluent people—I think they have all got money troubles, that is why they are so spiteful to each other.” We have been arguing that, the possession of a new house having sharpened the desire for other material goods, the striving for them becomes a competitive affair. The house is a major part of the explanation. However, there is more to it than that. In Bethnal Green people, as we said earlier, commonly belong to a close network of personal relationship. #RandolphHarris 2 of 23

These people know intimately dozens of other local people living near at hand, their school-friends, their work-mates, their pub-friends, and above all their relatives. They know them well because they have known them over a long period of time. Common family residence since childhood is the matrix of friendship. In this situation, Bethnal Greeners are not, as we see it, concerned to any marked extent with what is usually thought of as “status.” It is true, of course, that people have different incomes, different kinds of jobs, different kinds of houses—in this respect there is much less uniformity than at Greenleigh—even different standards of education. However, these attributes are not so important in evaluating others. It is personal characteristics which matter. The first thing they think of about William is not that he has a “fridge” and a BMW M5 sports sedan. They see him as a bad-tempered, or a real good sport, or the man with a way with women, or one of the best boxers of the Repton Club, or the person who got married to Ava last year. In a community of long-standing, status, in so far as it is determined by job and income and education, is more or less irrelevant to a person’s worth. He is judged instead, if he is judged at all, more in the round, as person with the usual mixture of all kinds of qualities, some good, some bad, many indefinable. He is more of a life-portrait than a figure on a scale. #RandolphHarris 3 of 23

People in Bethnal Green are less concerned with “getting on.” Naturally they want to have more money and a better education for their children. The borough belongs to the same society as the estate, one in which standards and aspirations are moving upward together. However, the urge is less compulsive. They stand well with plenty of other people whether or not they have net curtains and fine pram. Their credit with others does not depend so much on their “success” as on the subtleties of behavior in their many face-to-face relationships. They have the security of belonging to a series of small and overlapping groups, and from their fellows they get the respect they need. How different is Greenleigh we have already seen. Where nearly everyone is a stranger, there is no means of uncovering personality. People cannot be judged by their personal characteristics: a person can certainly see that his or her neighbor works in one’s back garden in one’s short sleeves and one’s wife goes down to the shops in a blue coat, with two canvas bags: but that is not much of a guide to character. Judgment must therefore rest on the trappings of the being rather than on the being oneself. If people have nothing else to go by, they judge from one’s appearance, one’s house, or even one’s Minimotor. One is evaluated accordingly. Once the accepted standards are few, and mostly to do with wealth, they become the standards by which “status” is judged. #RandolphHarris 4 of 23

In Bethnal Green it is not easy to give a man a single status, because he has so many; he has, in addition to the status of citizen, a low status as a scholar, high as a darts-player, low as a bargainer, and high as a story-teller. In Greenleigh, he has something much more nearly approaching one status because something much more nearly approaching one criterion is used his possessions. Or rather we should say that the family has one status. The small group which lives inside the same house hangs together, and where people are known as “from No. 22” or “37,” their identity being traced to the house which is the fixed entity, each one of them affect the credit of the other. The children, in particular, must be well dressed so that neighbors, and even more school friends and teachers, will think well of them, and of the parents. “We always see that the children look smart. At these new schools, you like them to go to school respectable. We like to keep them up to the standard out here.” The status is that of the family of marriage much more sharply than it is in Bethnal Green. In Bethnal Green the number of relatives who influence a person’s standing is much larger, and they are varied in their attributes. From a prominent local personality, a street-trader, say, a councilor, or a publican, a person can borrow prestige; but through another relative one may be associated with less enviable reputation. #RandolphHarris 5 of 23

One connection confers high status, another lone. It is therefore all the more difficult to give a person a single rating. On the other hand, the comparative isolation of the family at Greenleigh encourages the kind of simplified judgment of which we have been speaking. People at Greenleigh want to get on in the light of these simple standards, and they are liable to be more anxious about it just because they no loner belong to small local groups. Their relationships are window-to-window, not face-to-face. Their need for respect is just as strong as it ever was, but instead of being able to find satisfaction in actual living relationships, through the personal respect that accompanies almost any kind of respect is just as strong as it ever was, but instead of being able to find satisfaction in actual living relationships, through the personal respect that accompanies almost any steady human interaction, they have to turn the other kind of respect which is awarded, by some strange sort of common understanding, for the quantity and quality of possessions with which the person surrounds oneself. Those are the rules of the game and they are, under strong pressure from the neighbors, almost universally observed. Indeed, one of the most striking things about Greenleigh is the great influence the neighbors have, all the greater because they are anonymous. #RandolphHarris 6 of 23

Though people stay in their houses, they do in a sense belong to a strong compelling group. They do not now their judge personally but her influence is continuously felt. One might even suggest, to generalize, that the less the personal respect received in small group relations, the greater is the striving for the kind of impersonal respect embodied in a status judgment. The lonely man, fearing he is looked down on, becomes the acquisitive man; possession the balm to anxiety; anxiety the spur to unfriendliness. We took as out starting point people’s remarks—so frequent and vehement as to demand discussion—about the unfriendliness of their fellow residents. We have suggested two main explanation. Negatively, people are without the old relatives. Positively, they have a new house. In a life now house-centered instead of kinship centered, competition for status takes the form of a struggle for material acquisition. In the absence of small groups which join one family to another, in the absence of strong personal associations which extend from one household to another, people think that they are judged, and judge others, by the material standards which are the outward and visible mark of respectability. One may work toward enlightenment and inner freedom, to the aspiration which draws one most. Whatever helps consciousness come nearer to high moods is a useful spiritual path to someone. #RandolphHarris 7 of 23

One should take any approach which appeals to one, if it is morally worthy, and try to use what one can of it. Several different methods of spiritual development have been offered to humanity. Some have more merit than others and some are more effective than others. However, so much depends on the particular needs and status of each person, that the value of a method cannot be generalized with fairness. It is misleading to pick out any one way to the Overself and label it the best, or worse still, the only way. It is unfair to compare the merits of different ways. For the truth is that firstly each has a contribution to make, and finally each individual aspirant has one’s own special way. The claims that these simpler paths like devotion or repeating a declaration can lead to the goal, are neither true nor untrue. For they lead to the philosophic path which, in its own turn, leads directly to the goal. Is there a single teacher, prophet, messenger, or stain who has been universally acclaimed and universally followed? For that to be, all humankind would need the same outer background and inner status. Great or small there are certain differences between all persons. They cannot pursue the same ways, therefore we should let others take a different view in religion from ourselves. They very widely that it is an adventure for society if there exists as greater a diversity of approaches as possible—they are thus better able to suit particular needs. #RandolphHarris 8 of 23

Why should anyone be afraid of diversity in religious views, of variety in religious practices? Let heresies multiply! Let the sects flourish! For out of all this free competition, the seeker has a better chance to find truth. The modern seeker is fortunate in this: that one has a wealth of teachings to choose from—or by which to be bewildered. We must not only acknowledge the differences between beings but respect them. Consequently we must accept the fact of variations in responsive capacity and not demand that all should think alike, believe alike, behave alike. What is too much for one individual is too little for another. No universally applicable prescription can be given to suit everyone alike. All these paths should converge towards one another, as all must merge in the central point in the end. However different personal reactions will necessarily be with every individual seeker, there will still remain certain experiences, requirements, and conditions—and these are the most important ones—along one’s oath which must be the same for every other seeker too. Each being’s approach must inevitably be individualistic yet each will also share in common all the essential which constitute the Quest. Whether a being is a Zionist or a Zennist, whether one seeks the Christian Salvation or the Japanese Satori, the fundamental approach is more or less the same. #RandolphHarris 9 of 23

There is no cut and dried system or method which can be guaranteed to work successfully in every case. However, there are suggestions, hints, ideas which have been culled from the personal experiences of a widely varied, World-spread number of masters and aspirants. Since each being’s pat is peculiarly an individual one, no book can guide all one’s steps. A book may help one through some situations, inform one about the general course of inner development, and warn one against the probable mistake and chief pitfalls. Each being has to strive for this higher consciousness in one’s own way. Each path to it is unique. However, at the same time one may profitably avail oneself of the general instruction contained in writing like the present one. Let us now consider the innocence of the “enemy,” a typical young member of the Ohio National Guard, roughly around the age of 22. I am helped in this by a letter I received from a college girl whose brother was exactly in that position: I shall quote from this letter: “My younger brother Michael was afraid to answer the telephone in those says for fear it would be his National Guard Headquarters calling him for riot duty on one of the nearby campuses. Michael says that the rest of his group was afraid of a phone call as he. He was not at all sure the student protestors were wrong, and even if they were, the presence of the National Guard was no answer. #RandolphHarris 10 of 23

“If my brother had been called for riot duty, and if some irresponsible officer had provided him with a loaded gun, and if the confrontation had become strained, he may have shot a student…I think that both Allison Krause and the Guardsman who shot her were playing roles that did not belong to either of them.” Let us assume, with my correspondent, that Michael is mobilized and arrives on the Kent State campus. He picks up the fact that the students at Kent State had woefully neglected any real communication with the townspeople—indeed, had gone out of their way to irritate them. On Saturday nights, according to a dispatch in the New York Times, students would sit on the downtown sidewalk, making the townspeople walk around them to the accompaniment of obscenities, totally unaware, although it is hard to believe, of the degree of hatred this was engendering in the people of the town of Kent. Over a period of two days Michael sees one building burnt down, he gets only three hours sleep the night before, the students yell obscene jokes at him and pelt him with rocks as he is marched with his battalion through the taunting crowds. Shall we condemn Michael, our hypothetical young guardsman, as murderer? #RandolphHarris 11 of 23

If we do that—because he was the one who squeezed the trigger—and fold up our briefcases and go home, we are preventing ourselves from understanding a large segment of reality, and we are capitulating exactly at the point where we should press on the hardest. Michael’s sister, my correspondent, goes on to point out where she thinks the culprit is: “I think the country has evolved into a kind of massive unreality and fear…It is a kind of out-of-touchness which robes people of most of their alternative except survival.” There is no denying that this massive “unreality and fear” exists. In our day we tend to live out the state of mind that Camus predicted in his early novel, The Stranger, in which Meursault, the anti-hero, exists in a general state of semiconsciousness. He makes love to a girl as though both were half-asleep, and he finally shoots an Arab in the Sun on the desert in a condition of semiawareness that leaves us, as no doubt it left him, wondering whether he really shot the Arab or not. He is tried for murder. His crime is actually the murder of himself. What my correspondent calls this “massive unreality” and “out-of-touchness” makes every being a stranger to other beings as well as oneself. And the fact that it is the sickness of contemporary beings, who surrenders one’s consciousness in the face of the continual assaults on one’s senses, like surf in a perpetually stormy ocean, does not make our problem any easier. #RandolphHarris 12 of 23

However, you and I also make up this country which has become so filled with “massive unreality and fear.” When we think of the “country” or the “society” as at fault, we tend to posit the country as an anonymous “it” which does things to us, the people in it. It is then, in part, a convenient peg on which to hang our own projections. Thus we evade the issue on its deeper levels. I am not discounting the importance of social psychology, the study of the way groups takes on roles and use them for their various purposes of security. I am also aware of the effect of electrotechnics on the individual, of the mass impersonality of technology, and of the experience each of us undergoes as the sport of innumerable pressures operating on us in “a World we never made.” However, our society, our country, has this power because we as individuals capitulate to it; we give over our own power, as I have tried to point out earlier, and we then are offended because we are powerless. To that extent, we victimize ourselves. Our survival depends on whether human consciousness can be asserted, and with sufficient strength, to stand against the stultifying pressures of technological progress. If the country has evolved into a state of “massive unreality and fear,” it must be you and I who experience this unreality and fear. And so we must push on in our endeavor to understand the psychological uses of innocence and murder. #Randolphharris 13 of 23

The striving for power serves in the first place as a protection against helplessness, which as we have seen is one of the basic elements in anxiety. The neurotic is so averse to any remote appearance of helplessness or weakness in oneself that one sill shun situations which the normal person considers entirely commonplace, such as any acceptance of guidance, advice, or help, any kind of dependence on persons or circumstances, any giving in to or agreeing with others. This protest against helplessness does not arise in all its intensity at once, but increases gradually; the more the neurotic feels factually handicapped by one’s inhibitions, the less one is factually able to asset oneself. The weaker one factually becomes the more anxiously one has to avoid anything that has a faint resemblance to weakness. In the second place, the neurotic striving for power serves as a protection against the danger of feeling or being regarded as insignificant. The neurotic develops a rigid and irrational ideal of strength which makes one believe one should be able to master any situation, no matter how difficult, and should master it right away. This ideal becomes linked with pride, and as a consequence the neurotic considers weakness not only as a danger but also as a disgrace. One classifies people as either “strong” or “weak,” admiring the former and despising the latter. #RandolphHarris 14 of 23

One goes to extremes also in what one considers to be weakness. One has more or less contempt for all persons who agree with one or give in to one’s wishes, who have inhibitions or do not control their emotions so closely that they always show an impassive face. One despises the same qualities in oneself as well. One feels humiliated if one has to recognize the existence of anxiety or an inhibition in oneself, and thus despises oneself for having a neurosis and is anxious to keep this fact a secret. One also despises oneself for not being able to cope with it alone. The particular forms that such a striving for power will take depend upon what lack of power is most feared or despised. I shall mention a few expressions of this striving that are especially frequent. For one, the neurotic will desire to have control over others as well as over oneself. One wants nothing to happen that one has not initiated or approved of. This quest for control may take the attenuated form of consciously permitting the other to have full freedom, but insisting on knowing about everything one does, and feeling irritated if anything is kept a secret. Tendencies to control maybe repressed to such a degree that not only the person oneself, but even those about one, may be convinced of one’s greater generosity in allowing freedom to the other. #RandolphHarris 15 of 23

If a person represses one’s desire for control so completely one may, however, become depressed or have severe headaches or stomach upsets every time the other has an appointment with other friends or unexpectedly comes home late. Not knowing the cause of the disturbances one may accredit them to weather conditions, to an error in diet or similar irrelevant conditions. Much of what appears as curiosity is determined by a secret wish to control the situation. Also persons of this type are inclined to want to be right all the tie, and are irritated at being proved wrong, even if only in an insignificant detail. They have to know everything better than anyone else, an attitude which may at times be embarrassingly conspicuous. Persons who are otherwise serious and dependable, when confronted with a question to which they do not know the answer, may pretend to know, or may invent something, even if ignorance in this particular instance would not discredit them. Sometimes the emphasis is on the need to know in advance what will happen, to anticipate and predict every possibility. This attitude may go with a distaste for any situation involving uncontrollable factors. No risk should be taken. The emphasis on self-control shows in an aversion to being carried away by any feelings. #RandolphHarris 16 of 23

If he falls into love with her, the attraction which a neurotic woman feels for a man may suddenly turn into contempt. Patients of this type find it hard to allow themselves much drift in free associations, because that would mean losing control and letting themselves be carried away into unknow territory. I am going to talk with you tonight about something that is very close to my own thoughts—this something I have been thinking about for years in my own hear, and in the period when I spent two years in bed with tuberculosis up in the Adirondack mountains before there were any drugs for this disease—all of these things come together in these ideas I have been sharing with you tonight. They came, particularly, when I was interviewing, in New York City, student candidates to be trained in analytic institutions. I was on the committee for two groups, and so I interviewed for these two different groups. What I asked myself was, “What makes a good psychotherapist? What is there in a particular person that would tell us that here is somebody that can genuinely help other people in the fairly long training of the psychoanalyst?” It was quite clear to me that it was not adjustment—adjustment that we talked of so fondly when I was Ph.D. student, and so ignorantly. #RandolphHarris 17 of 23

I knew that the well-adjusted person who came in and sat down to be interviewed would not make a good psychotherapist. Adjustment is exactly what a neurosis is; and that is one’s trouble. It is an adjustment to nonbeing in order that some little being maybe preserved. An adjustment always flounders on the question—adjustment to what? Adjustment to a psychotic World, which we certainly live in? Adjustment so societies that are Faustian and insensitive? And then I looked further. We know very little about the effect of punishment on learning, because almost no truly scientific studies have been made of it on human beings. For instance, we do not know how much punishment is best for learning—and we do not know how much difference it makes as to who is giving the punishment, whether an adult learns best from a younger or an older person than oneself—or any things of that sort. Harry Stack Sullivan, who was the only psychiatrist born in America to contribute a new system that was powerful enough to have an influence, not only on psychiatry, but on psychology, sociology, and a number of other professions, was one of my teachers. We all revered him greatly. Dr. Sullivan was an alcoholic, and he was latently homosexual—he once proposed to Clara Thompson when he was drunk and got up very early the next morning to take it back. #RandolphHarris 18 of 23

Dr. Sullivan never could get along with any groups with more than two of three people. It dawned on me that mental problems are problems that always had their beginnings, and their cures, in interpersonal relationships. Consider Abe Maslow. He was not a therapist, but one of the great psychologists. Dr. Maslow had a miserable time of it. He came from an immigrant family in the slums; he was alienated from his mother and afraid of his father. In New York, groups often lived in ghettos, and Abe was beaten up by Italian and Irish boys in the vicinity (he was Jewish); he was underweight, and yet, this man, the man who had so many hellish experiences—was the one who introduced the system of peak experiences into psychology. Dr. Freud and Dr. Maslow are two of the most important people in the development of psychology. I want to propose a theory to you, and this is the theory of the wounded healer. I want to propose that we heal other people by virtue of our own wounds. Psychologists who become psychotherapist, psychiatrists, too, as far as that goes, are people who had, as babies and children, to be therapists for their own families. This is pretty well established by various studies. And I propose to carry that idea further and to propose that it is the insight that comes to us by virtue of our own struggle with our problems that lead us to develop empathy and creativity with human beings—and compassion. #RandolphHarris 19 of 23

There was a study made in England, at the University of Cambridge, of geniuses—great writers, great artists, and so on—and of the forty-seven that this woman took as her sample, eighteen had been hospitalized—in a mental hospital—or had been treated with lithium, or had electric shock. These were people that you know. Handel—his music came out of great suffering. Byron—you would think he did everything but suffer, but he was a manic depressive. Anne Sexton, who, I believe, later committed suicide, was a manic-depressive. Virginia Woolf, who I know committed suicide, was also troubled by depression. Robert Lowell, the American poet, was manic depressive. Now, what I enlarge that to say that there are positive aspects to all diseases, to all illness, whether it is mental or physical. We may say that some form of struggle is necessary to carry us to the depth out of which creativity comes. Therefore a certain amount of discipline and personal power must be accumulated to prevent physical, mental, and spiritual catabolism. One must develop a self-devotion which will instill self-love, self-respect, and beneficial thinking that will empower you to shatter obstacles as the God of your World. If you can work through the test of your own demons and your imaginations own worst fears all else will seem rudimentary and insignificant. #RandolphHarris 20 of 23

Just remember, you must be honest with yourself and work hard as hell (pun intended) to become something great. Indeed, we sometimes see obstacles as locked doors which keep us from uniting the various levels of our consciousness. However, awareness just moves around and the filter of perception changes. Operating from a higher state of awareness is not to be mistaken for uniting the isolated levels of consciousness. Consciousness cannot expand until it is first made whole and this is to oppose creation and all its limitations. It is a force which acts as the very key which unlocks the cages of imprisonment so that we can reach liberation by stepping into outer darkness which reunited the isolated frequencies of the light spectrum. Through this we not only better perceive reality but we are also better able to counter create though personal alchemical transmutation and spirituality. Feel your soul absorbing the isolated colors of the light spectrum and reuniting the consciousness which has been torn through creation. Jerome Kagan, a professor up at Harvard, made a long and intensive study of creativity, and what he concluded is that the artist’s main capacity, what he calls “his creative freedom” is not born within him. The creativity is made in the pain of adolescent loneliness, the isolation of physical disability. #RandolphHarris 21 of 23

We often expect people who experience the ultimate in horror in their background to be broken people. When we hear of what people have been through, we doubt they will survive. However, some not only survive, they become exceedingly creative and productive human beings. Individuals who have suffered calamitous events in the past can, and do, function later at average levels and may even function at higher-than-average levels. Relevant coping mechanisms may avert the potentially detrimental effects of calamitous experiences, but they may also transform these experiences into growth-producing experiences. Inmates who have had poor, unpampered childhoods adapted best to the concentration camps, whereas most of those who had been reared by permissive, wealthy parents were the first to die. Many of our most valuable people have come from the most calamitous early-childhood situations. Investigations of the childhoods of eminent people expose the fact that they did not receive anything like the kind of child rearing that a person in our culture is led to believe is healthy for children. Now, whether in spite of or because of these conditions, these children not only survived, but reached great heights of achievement, many after having experiences the most deplorable and traumatic childhoods. #RandolphHarris 22 of 23

There was a study also done right here in Berkeley of the long-term development of human beings. A group of psychologists followed people through from birth to 30 years of age. They followed 166 men and women through adulthood, and they were shocked by the inaccuracies of their expectations. They were wrong in about 66 percent of the cases, mainly because they had overestimated the damaging effects of early troubles. They had also not foreseen—this sentence is interesting to all of us—they also had not foreseen the negative effect of a smooth and successful childhood, that a degree of stress and challenge seemed to spur psychological strength and competence. The goal here is to allow the essence of God to flow through and operate within each level of our being or consciousness. In this way we can become fully open to gateways to his powers. As we build our faith the Holy Ghost will serve as our foundation. It will align us and our temple with the frequency of the Godhead to be employed and serve to raise your own level of spiritual power. This will further unite physical and spiritual discipline in order to create a dynamic synergy which will assist in tearing the veil between physical and spiritual realms. Powerful changes will begin to take place within you and your life experience as you begin to integrate and merge with these spiritual forces. “And a portion of that Spirit dwelleth in me, which giveth me knowledge, and also power according to my faith and desires which are in God,” reports Alma 18.35. #RandolphHarris 23 of 23

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The World-Idea is Forever Realizing itself in the Actual, a Process which is Ceaseless and Infinite, without Known Beginning or Known End!

October 14, 2019 11:50 pm

A little country community in the valley, with a dozen or more subdivisions, most names long ago effaced, and the whole surrounded by a small iron fence and four immense oak trees, the kind weighed down by their dipping branches, and the sky the perfect color of lilacs, and the heat of the Summer sweet and caressing and—you bet I have got on my black velvet frock coat (close-up: tapered at the waist, brass buttons) and my motorcycle boots, and a brand-new linen shirt loaded with lace at cuffs and throat (pity the poor slob who snickers at me on account of that!), and I have not cut my shoulder-length blonde mane tonight, which I sometimes do for a variety, and I have chucked my violet glasses because who cares that my eyes attract attention, and my skin is still dramatically tanned from my years-ago suicide attempts in the raw Sun of the Gobi Desert, and I am thinking—what about the informants themselves? Did they too think themselves superior? Just as people were less ready to label themselves “unfriendly” than they were others, so they were less ready to admit they themselves felt superior. Not many showed their mind so clearly as Mrs. Abbott who said, “As soon as they get down here they get big ideas, and yet they are never used to it. They are nothing really.” #RandolphHarris 1 of 18

Or as Mr. Haddon: “Some people are inclined to think they are better than some other people in the East End of London, but they are not. I have met them and mixed with them and I find that they are actually lower than others—they have not the ability to be sociable. That is why it is. So they put themselves a bit above others so as to give a let-out to feelings.” Yet we formed the strong impression that most of the critics of the “big-heads” did at least in part share the attitude they complained of. One key to this attitude, as we have said, is the house. When they compare it with the gloomy tenement or decaying cottage, is it any wonder that they should feel they have moved up in the World? “When people moved out here it was a big change for them,” said Mr. Adams. “In Bethnal Green the people were coped up in two rooms or something like that, and when they get here they think they have bettered themselves—and so they have bettered themselves. And they try to raise their standard of living.” A house is one bearer of status in any society—it most certainly is in a country where a semi-detached suburban house with a garden has become the signal mark of the middle class. When the migrants compare the new with the old, it is any wonder that they should for a time feel “big-headed”? #RandolphHarris 2 of 18

In their mind’s eye the people with whom they compare themselves may be less their fellow-residents at Greenleigh with their identical houses than their old neighbors of Bethnal Green, and, compared to them, they are in this one way undeniably superior. Mr. Berry, a milkman, was one of several who connected the “snobbishness” with the possession of a new house. “I deliver milk all over the estate so I think I know practically everybody on this estate. And I can tell you that when they move down here—I suppose it is just that they have got a new house—they just think they are a cut above everybody else.” Mrs. Allen, although rather more tentative, was of the same mind. “I do not like it, the atmosphere. People are not the same; I do not know if they get big-headed because they have got a house. Out here you just get a good morning.” The women most appreciate their new workshop and nursery. The man’s status is the status of his job; the woman’s status of her home. Since she has moved up most in the World, she is only being realistic to recognize it. “When I was in London I had a six-bedroom house on my own, but you get a few of them who some from, say, a two bedroom. Then they get a house. Well, they have worked hard—you must admit they have worked hard—they have got themselves a nice home, television and that. So you find this type of person temporarily gets a bit to thinking that they are somebody. You do find it with some people, and I think you find it more amongst the women than amongst the men.” #RandolphHarris 3 of 18

The house when the builders leave it is only a shell, unless you get one of those fully furnished model homes by Cresleigh. But anyway, the house when people move into it really comes to life. They bestow an authority upon it, even vest it with a kind of personality; up to a point it then decrees what they shall do within its walls. The house is also a challenge, demanding that their style of life shall accord with the standard it sets. When they make a first cup of coffee after the removal van has driven away and look around their mansion, they are conscious not only of all they have got which they never had before but also of all the things they need which they still lack. The furniture brought from Bethnal Green looks old and forlorn against the bright paint. They need carpets for the lounge, lino for the stairs and mats for the front door. They need curtains. They need another bed. They need a kitchen table. They need new lampshades, pot and pans, grass seed and spades, washer and dryer, sometimes they want a clothes line, and bath mats, Airwick and Jeyes, mops and pails—all the paraphernalia of modern life for a house two of three times larger and a hundred times grader than the one they life behind them. Then the women start wanting new dresses from Draper James, and a few Smash and Tess rompers. With the assistance of their belongings, they need somehow to live the kind of life, be the kind of people, that will fit into Forest Close or Cambridge Avenue. Then they, and the house, can at last be comfortable. #RandolphHarris 4 of 18

They have to acquire new property. They have to acquire new habits. If they are to settle at Greenleigh, they have to make a profound adjustment in their lives: that is the challenge. The first essential is money for material possessions. When people move to Greenleigh the standard of life, measured by the quality of housing, is at once raised. They attempt to bring the level in other respects up to the same standard. Furniture and carpets have to be bought from Crate and Barrel, and although, with the assistance of the ever more ubiquitous hire purchase, this can be done without capital, it cannot be done without a burden on income. Moreover, the house is only the beginning. A nice house and shabby clothes, a neat garden box and an old box of a pram, do not go together. “My sister gave me a beautiful Dunkley pram,” said Mrs. Berry, “because I was going to such a beautiful new house.” Smartness calls for smartness. As well as appurtenances for the house, there is more need for the sort of possessions which will improve communications with the outer World. The Bethnal Greener’s society is close by. He does not need a telephone to make appointments to see his friends because they are only a few minutes away. He does not need a highly developed time sense (as we discovered to our cost when interviewing) because it does not matter greatly whether he goes round to Mum’s at 10 o’clock or 11. #RandolphHarris 5 of 18

If Mum is not home, someone will explain where she has gone. He does not have to have a care or a motor cycle because relatives and friends, even work, are at a walking distance. At Greenleigh a person has to organize one’s life more closely, develop a more exact sense of time and be prepared to travel to avoid being cut off from social contact altogether. In some ways the more self-contained home is less self-contained than ever. Greenleigh is part of a larger World. A person’s shops are a mile off, one’s work six miles away and one’s relatives 10 or 20 miles away, some of them on the suburban circuit of housing estates—Oxhey, Debden, Harold Hill, Becontree—along which no buses ply. Distances to shops, work and relatives are not walking distances any more. They are motoring distances: a car, like a telephone, can overcome geography and organize a more scattered life into a manageable whole. With a car one can, without having to expose oneself to the wintry winds which blow over the fields, get to work, to one’s relatives in Bethanl Green Road or to one’s friends who have done over to Kent. “Now that we have got the car,” said Mr. Marsh, “we can see the wife’s sister at Laindon more often.” She was now seen every fortnight instead of every three or four months. Cares as beginning to move from luxury to necessity. “I do not want to win $750,000. I just want to win $5,000—so that I can get myself a little car. I could get a nice little car for that. You really need a car down here,” said Mr. Adams. #RandolphHarris 6 of 18

One of the more fortunate, Mr. Berry, who had already achieved the two accomplishments of the complete man discoursed on their necessity. “When you live on the estate, there are two things that I think are essential. One is a telephone, the other is a car. I do not like having to pay my telephone bill, but I think it is worth it. It means my brother can ring me up on the estate any time he wants to. And if you are in any trouble—if there is anything wrong with one of the boys say—I can ring up a doctor if I need one. You do not need a telephone in Bethnal Green, because the doctor is on the doorstep. Practically anywhere you live in Bethnal Green there is a doctor near at hand. And you need a car for traveling about. We are so far away from everywhere out here that it is actually less expensive to run a car than it is to pay fares.” Greenleigh already had many more telephones than Bethnal Green, where you can do down the street to your relatives as quickly as you can phone them. Greenleigh though composed mainly of manual workers like Bethnal Green, has nearly seven times more telephones per head and, if our informants are any guide, at least one motive is to keep in touch with the kin left behind. “We cannot get up to see them very often,” said Mrs. Adams. “That is really why we had the phone put in here. If you can only hear each other it is something. It does keep you in touch with home.” #RandolphHarris 7 of 18

However, if telephones can be installed easily enough, garages cannot. When the architects made the future in County Hall, they were not a necessity. A garage, was once rare, as where indoor lavatories. However, many homes now have indoor lavatories and carriage houses attached to the house. Cars, telephones, telegrams, email, and text messages represent not so much a new and higher standard of life as a means of clinging to something of the old. Where you could walk, and public transport is inconvenient or too expensive, you need a care. This understandable urge to acquisition can easily become competitive. People struggle to raise their all-round standards to those of the home, in in the course of doing so, they look for guidance to their neighbors. To begin with, the first-comers have to make their own way. The later arrivals have their model at hand. The neighbors have put up nice curtains. Have we? They have got their garden planted with privet and new grass-seed. Have we? They have a John Deer lawn-mower and a Dunkley pram. What have we got? They have a new BMW M5 and a Ford F350. What about us? The new arrivals watch the first-comers, and the first-comers watch the new arrivals. All being under the same pressure for material advance, they naturally mark each other’s progress. #RandolphHarris 8 of 18

Those who make the most progress are those who have proved their claim to respectability, Greenleigh-style. The fact that people are watching their neighbors and their neighbors watching them provides the further stimulus, reinforcing the process set in motion by the new house, to conform to the norms of the estate. There is anxiety lest they do not fit. “People are not very friendly here. It is the same on all the estates. They have nothing else to do when they have finished work except watch you. It is all jealousy. They are afraid you will get a penny more than they have, In London people have other things to occupy their minds. Here they have done their work they have nothing to do. They are at the window and they notice everything. They say, ‘Mrs. Brown’s got a new hat on.’ They do not miss anything, but when something happens or goes wrong, no one know who done it. When they come from London they think they are high and mighty. If you have got something they will go into debt to get it themselves.” The Quest for affection is one way frequently used in our culture for obtaining reassurance against anxiety. The quest for power, prestige, and possession is another. Which of the goals prevails in the neurotic’s striving for reassurance depends on external circumstances as well as on differences in individual gifts and psychic structure. If I deal with them as a unity it is because they all have something in common which distinguishes them from the need for affection. #RandolphHarris 9 of 18

Winning affection means obtaining reassurance through intensified contact with others, while striving for power, prestige and possession means obtaining reassurance through loosening of the contact with others and through fortifying one’s own position. The wish to dominate, to win prestige, to acquire wealthy, is certainly not in itself a neurotic trend, just as the wish for affection is not itself neurotic. In order to understand the characteristics of the neurotic striving in this direction it should be compared with the normal. The feeling of power, for example, may in a normal person be born of the realization of one’s own superior strength, whether it be physical strength or ability, mental capacities, maturity or wisdom. Or one’s striving for power may be connected with some particular cause: family, political or professional group, native land, a religious or scientific idea. The neurotic striving for power, however, is born out of anxiety, hatred and feelings of inferiority. To put it categorically, the normal striving for power is born of strength, the neurotic of weakness. A cultural factor is also involved. Individual power, prestige and possession do not play a role in every culture. With Pueblo Indians, for instance, striving for prestige is definitely discouraged, and there is but little difference in individual possessions, and thus this striving too has little importance. #RandolphHarris 10 of 18

In that culture it would be meaningless to strive for any kind of dominance as a means of reassurance. That neurotics in our culture choose this way results from the fact that in our social structure power, prestige and possession give a feeling of greater security. Once people consented to live by the redistribution of life’s goods through a god figure who represented life, they had sealed their fate. There was no stopping the process of the monopolization of life in the king’s hands. It sent like this The king of ritual principal was in charge of the scared objects of the group and had to hold the prescribed ceremonies by a strict observance of the customs of the ancestors. This made one a repository of custom, an authority on custom. “Custom” is a weak word in English to convey something really momentous, as we saw; custom is the abstruse technical lord that runs the machinery for the renewal of nature. It is the physics, medicine, and mechanics of primitive society. Imagine our trying to fight a plague with faulty chemicals, and you can understand that custom equals life. The authority on custom, then, is the supreme regulator of certain departments of nature. However, this regulation is so useful to the tribe—in fact it is life itself—that it naturally comes to be extended to all departments. #RandolphHarris 11 of 18

Again, I think an analogy to modern life may convey some of the flavor: what first began as he miraculous harnessing of electric power in the electric bulb now extends to toothbrushes, razors, garden tools, typewriters, laptops, and so forth. What was at first limited to ritual and to the seat of ritual gradually spread to the whole of the king’s realm and the whole life of his subjects. After all, if you are going to be supreme regulator of the World, it is only logical that you should gradually encompass the whole World. If your invisible mechanics work in one area, there is no reason why it should not work in another, you have only to try it. And you try it by extending your ritual prerogative to cover the case: you extend the veil of your mana power over wider and wider jurisdictions. It seems like a benign and harmless enough process, one you might never even notice and in fact might want to happen—but what is happening is the complete entrenchment of social inequality. In searching for the conditions which produce a striving for these ends it becomes apparent that such a striving usually develops only when it has proved impossible to find reassurance for the underlying anxiety through affection. A girl was strongly attached to her brother who was four years older than she. They had a tenderness of more or less sexual character, but when the girl was eight years old her brother suddenly rejected her, pointing out that they were now too old for that sort of play. #RandolphHarris 12 of 18

Soon after this experience, the girl developed a sudden fierce ambition at school. It was caused certainly by a disappointment in her quest for affection and this was all the more painful as the child had not many people to cling to. The father was indifferent to his children, and the mother conspicuously preferred the brother. However, it was not only disappointment that she felt, but also a terrible blow to her pride. She did not realize that her change in the brother’s attitude was caused simply by his approaching puberty. Therefore, she felt ashamed and humiliated, and so much the more since her self-confidence had in any case stood on too insecure a basis. The mother had not wanted her in the first place, and she was made to feel insignificant because the mother, a beautiful woman, was much admired by everyone; besides, the brother was not only preferred by the mother but also enjoyed her confidence. The marriage of the parents was unhappy and the mother discussed all her troubles with the brother. Thus, the girl felt completely left out. She made one more attempt to get the affection she needed: she fell in love with a boy whom she met on a trip immediately after the painful experience with her brother, was quite elated and began spinning glorious fantasies about this boy. When he dropped out of sight she reacted to the new disappointment by becoming depressed. #RandolphHarris 13 of 18

As quite frequently happens in situations of this kind, the parents and the family physician are ascribed her condition to her being in too high a class at school. They took her out of school, sent her to a Summer resort for recreation, and then put her in a class a year below the one she had been in before. It was then, at the age of nine, that she showed an ambition of a rather desperate character. She could not endure being any but first in her class. At the same time her relations with other girls, which had formerly been friendly, became visibly impaired. This example illustrates the typical factors that combine to generate a neurotic ambition: from the beginning she felt insecure because she felt unwanted; considerable antagonism was created, which could not be expressed because the mother, the dominant figure in the family, demanded blind admiration; the repressed hatred generated a great deal of anxiety; her self-esteem had never had a chance to grow, she had been humiliated on several occasions, and she felt definitely stigmatized by the experience with her brother; attempts to reach out for affection as a means of reassurance had failed. The neurotic strivings for power, prestige and possession serve not only as a protection against anxiety, but also as a channel through which repressed hostility can be discharged. #RandolphHarris 14 of 18

If we only could be certain that our bravery and patience with it were terminating and eventuating and bearing fruit somewhere in an unseen spiritual World, probably to almost every one of us here the most adverse life would seem well worth living. However, granting we are not certain, does it then follow that a bare trust in such a World is a fool’s paradise and lubberland, or rather that it is a living attitude in which we are free to indulge? Well, we are free to trust at our own risks anything that is not impossible, and that can bring analogies to bear in its behalf. That the World of physics is probably not absolute, all the converging multitude of arguments that make in favor of idealism tend to prove; and that our whole physical life ay lie soaking in a spiritual atmosphere, a dimension of being that we at present have no organ for apprehending, is vividly suggested to us by the analogy of the life of our domestic animals. Our dogs, for example, are in our human life but not of it. They witness hourly the outward body of events whose inner meaning cannot, by any possible operation, be revealed to their intelligence, events in which they themselves often play the cardinal part. My terrier bites a teasing boy, for example, and the father demands damages. The dog may be present at every step of the negotiations, and see the money paid, without an inkling of what it all means, without a suspicion that it has anything to do with him; and he never can know in his natural dog’s life. #RandolphHarris 15 of 18

Or take another case which used greatly to impress me in my medical-student days. Consider a poor dog whom they are vivisecting in a laboratory. He lies strapped on a board and shrieking at his executioners, and to his own dark consciousness is literally in a sort of hell. He cannot see a single redeeming ray in the whole business; and yet all these diabolical seeming events are often controlled by human intentions with which, if his poor benighted mind could only be made to catch a glimpse of them, all that is heroic in him would religiously acquiesce. Healing truth, relief to future sufferings of beast and beings, are to be bought by them. It may be genuinely a process of redemption. Lying on one’s back on the board there he may be performing a function incalculably higher than any that prosperous canine life admits of; and yet, of the whole performance, this function is the one portion that must remain absolutely beyond his ken. Now turn from this to the life of humans. In the dog’s life we see the World invisible to one because we live in both Worlds. In the human life, although we only see our World, and one’s within it, yet encompassing both these Worlds a still wider World may be there, as unseen by us as our World is by one; and to believe in that World may be the most essential function that out lives in the World perform. #RandolphHarris 16 of 18

But “may be! may be!” one now hears the positivist contemptuously exclaim; “what use can a scientific life have for maybes?” Well, I reply, the ‘scientific’ life itself has much to do with maybes, and human life at large has everything to do with them. So far as beings stands for anything, and is productive or originative at all, one’s entire vital function may be said to have to deal with maybes. Not a victory is gained, not a deed of faithfulness or courage is done, expect upon a maybe; not a service, not a sally of generosity, not a scientific exploration or experiment or text-book, that may not be a mistake. It is only by risking our persons from one hour to another that we live at all. And often enough our faith beforehand in an uncertified result is the only thing that makes the result come true. Suppose, for instance, that you are climbing a mountain, and have worked yourself into a position from which the only escape is by a terrible leap. Have faith that you can successful make it, and your feet are nerved to its accomplishment. However, mist trust yourself, and think of all the sweet things you have heard the scientists say of maybes, and you will hesitate so long that, at last, all unstrung and trembling, and launching yourself in a moment of despair, you roll in the abyss. In such a case (and it belongs to an enormous class), the part of wisdom as well as of courage is to believe what is in the line of your needs, for only by such belief is the need fulfilled. #RandolphHarris 17 of 18

Refuse to believe, and you shall indeed be right, for you shall irretrievably perish. However, believe, and again you shall be right, for you shall save yourself. You make one or the other of two possible Universes true by your trust or mistrust—both Universes having been only maybes, in this particular, before you contributed your act. Now, it appears to me that the question whether life is worth living is subject to conditions logically much like these. It does, indeed, depend on you the liver. If you surrender to the nightmare view and crown the evil edifice by your own suicide, you have indeed made a picture totally dismal. Pessimism, completed by your act, is true beyond a doubt, so far as your World goes. Your mistrust of life has removed whatever worth your own enduring existence might have given to it; and now, throughout the whole sphere of possible influence of that existence, the mistrust has proved itself to have had divining power. Enlightenment comes by gaining knowledge and by applying its wisdom. This is why it was said that some were fed by eating brains of humans. The brains are symbolic of the knowledge and wisdom we seek. We are working with forces to master our own subjective reality, to exercise one’s own will to manifest a life in which we can thrive. “And he answered: Yes, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie,” reports Ether 3.12. #RandolphHarris 18 of 18

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Randolph Harris II International Institute

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