At once, a great marble statue of an Angel startled me. I came round out of the door and almost ran smack into it. It was one of those Angels that used to stand inside church doors, offering holy water in half shells. I had seen them in Europe and in New Orleans. It gigantic, and its cruel profile stared blindly into the shadows. This Angel was poised as if he had just landed from the skies to offer his sacred basin. This monstrous Angelic being of black granite actually resembled more a Mesopotamian demon than an Angel. God, he loved it. He loved it and he was acting stupid. I mean, there could have been one of his enemies here. But then why would a gangster or a federal investigator come bearing a gift such as that? He was thinking only about it, the fine carving, that it was recent, not ancient, for obvious stylistic reasons, seventeenth century perhaps, a fleshed-out rendering of a fallen Angel. Fallen Angel. He did everything but step on tiptoe and kiss the thing. He put his left hand up and ran it all over the granite face and the granite hair. Damn, I could not see it! Hoe could he put up with this darkness? It was almost erotic the way he studied it. Fearlessly he stood back, having forgotten any threat of any kind, and looked at this new acquisition. Where had it come from? Whom? He did not give a damn about the price. #RandolphHarris 1 of 9
We have souls, you and I. We want to know things; we share the same Earth, rich and verdant and fraught with perils. We do not—either of us—know what it means to die, no matter what we might say to the contrary. It is a cinch that if we did, we would not study history and religion. In the early nineties of the twentieth century, Italian fashion had flooded the market with so much shapeless, hangy, bulky, formless attire that one of the most erotic and flattering garments a man could choose was the well-tailored navy-blue Brooks Brothers suit. Remember we talked about the fabric of life ripping for a moment so you glimpsed thing you should not have seen? I had the same experience. And I thought, not many mortals would like to go prowling about this dark building, and the place is not entirely spiritually clean. Little spirits, elementals. Well, there are some gathered about this building, but they are no threat. God and the Devil are arguing about me. And now I have a sleepless mind in my heart because my teacher has a dangerous emotional grip to her lectures. The bureaucrat’s official life is planned for one in terms of a graded career, through the organizational devices of promotion by seniority, pension, incremental salaries, and so forth, all of which are designed to provide incentives for disciplined action and conformity to the official regulations. #RandolphHarris 1 of 20
The official is tacitly expected to and largely does adapt one’s thoughts, feelings and action to the prospect of this career and the benefits that come with it. However, these very devices which increase the probability of conformance also lead to an over-concern with strict adherence to regulations which induces timidity, conservatism, and technicism. Displacement of sentiments from goals onto means is fostered by the tremendous symbolic significance of the means (rules). Another feature of the bureaucratic structure tends to produce much the same result. Functionaries have the sense of a common destiny for all those who work together. They share the same interests, especially since there is relatively little competition insofar as promotion is in terms of seniority. In-group aggression is thus minimized and this arrangement is therefore conceived to be absolutely functional for the bureaucracy. However, the esprit de corps and informal social organization which typically develops in such situations often leads the personnel to defend their entrenched interests rather than to assist their clientele and elected higher officials. If the bureaucrats believe that their status is not adequately recognized by an incoming elected official, detailed information will be withheld from one, leading one to errors for which one is held responsible. #RandolphHarris 2 of 20
Or, if one seeks to dominate fully, and this violates the sentiment of self-integrity of the bureaucrats, one may have documents brought to one in such numbers that one cannot manage to sign them all, let alone read them. This illustrates the defensive informal organization which tends to arise whenever there is an apparent threat to the integrity of the group. It would be much too facile and partly erroneous to attribute such resistance by bureaucrats simply to vested interests. Vested interest opposes any new order which either eliminates or at least makes uncertain their differential advantage deriving from the current arrangements. This is undoubtedly involved in part in bureaucratic resistance to change but another process is perhaps more significant. As we have seen, bureaucratic officials affectively identify themselves with their way of life. They have a pride of craft which leads them to resist change in established routines; at least, those changes which are felt to be imposed by others. This nonlogical pride of craft is a familiar pattern found even—to judge from Sutherland’s Professional Thief—among pickpockets who, despite the risk, delight in mastering the prestige-bearing feat of “beating a left breech” (picking the left front trousers pocket). #RandolphHarris 3 of 20
In a stimulating paper, Everett Hughes has applied the concepts of secular and sacred to various types of division of labor; the sacredness of caste and Stande prerogatives contrast sharply with the increasing secularism of occupational differentiation in our society. However, as our discussion suggests, there may ensue, in particular vocations and in particular types of organizations, the process of sanctification (viewed as the counterpart of the process of secularization). This is to say that through sentiment-formation, emotional dependence upon bureaucratic symbols and status, and affective involvement in sphere of competence and authority, there develop prerogatives involving attitudes of moral legitimacy which are established as values in their own right, and are no longer viewed as merely technical means for expediting administration. One may note a tendency for certain bureaucratic norms, originally introduced for technical reasons, to become rigidified and sacred, although they are laique en apparence. In this general process conveyed ate the attitudes and values which persist in the organic solidarity of a highly differentiated society. Another feature of the bureaucratic structure, the stress on depersonalization of relationships, also plays its part in the bureaucrat’s trained incapacity. #RandolphHarris 4 of 20
The personality pattern of the bureaucrat is nucleated about this norm of impersonality. Both this and the categorizing tendency, which develops from the dominant role of general, abstract rules, tend to produce conflict in the bureaucrat’s contacts with the public or clientele. Since functionaries minimize personal relations and resort to categorization, the peculiarities of the individual cases are often ignored. However, the client who, quite understandably, is convinced of the special features of one’s own problem often objects to such categorical treatment. Stereotyped behavior is not adapted to the exigencies of individual problems. The impersonal treatment of affairs which are at times of great personal significance to the client give rise to the charge of arrogance and haughtiness of the bureaucrat. Thus, at the Greenwich Employment Exchange, the unemployed worker who is securing one’s insurance payment resents what he deems to be the impersonality and, at times, the apparent abruptness and harshness of one’s treatment by the clerks. Some beings complain of the superior attitude which the clerks have. Still another source of conflict with the public derives from the bureaucratic structure. The bureaucrat, in part irrespective of one’s position within the hierarchy, acts as a representative of power and prestige of the entire structure. #RandolphHarris 5 of 20
In one’s official role one is vested with definite authority. This often leads to an actually or apparently domineering attitude, which may only be exaggerated by a discrepancy between one’s position within the hierarchy and one’s position with reference to the public. Protest and recourse to other officials on the part of the client are often ineffective or largely precluded by the previously mentioned espirt de corps which joins the officials into a more or less solidary in-group. This source of conflict may be minimized in private enterprise since the client can register an effective protest by transferring one’s trade to another organization within the competitive system. However, with the monopolistic nature of the public organization, no such alternative is possible. Moreover, in this case, tension is increased because of a discrepancy between ideology and fact: the governmental personnel are held to be servants of the people, but in fact they are often superordinate, and release of tension can seldom be afforded by turning to other agencies for the necessary service. This tension is in part attributable to the confusion of the status of bureaucrat and client; the client may consider oneself socially superior to the official who is at the moment dominant. “Know ye not that ye are in the hands of God? Know ye not that he hath all power, and at his great command that Earth shall be rolled together as a scroll?” (Reports Mormon 5.20). #RandolphHarris 6 of 20
Thus, with respect to the relations between officials and clientele, one structural source of conflict is the pressure for formal and impersonal treatment when individual, personalized consideration is desired by the client. The conflict may be viewed, then, as deriving from the introduction of inappropriate attitudes and relationships. Conflict within the bureaucratic structure arises from the converse situation, namely, when personalized relationships are substituted for the structurally required impersonal relationships. This type of conflict may be characterized as follows. The bureaucracy, as we have seen, is organizes as a secondary, formal group. The normal responses involved in this organized network of social expectations are supported by affective attitudes of members of the group. Since the group is orientated toward secondary norms of impersonality, any failure to conform to these norms will arouse antagonism from those who have identified themselves with the legitimacy of these rules. Hence, the substitution of personal for impersonal treatment within the structure is met with widespread disapproval and is characterized by such epithets as graft, favoritism, nepotism, apple-polishing, buttering the bread, and so forth. These epithets are clearly manifestations of injured sentiments. The function of such virtually automatic resentment can be clearly seen in terms of the requirements of bureaucratic structure. #RandolphHarris 7 of 20
Bureaucracy is a secondary group structure designed to carry on certain activities which cannot be satisfactorily performed on the basis of primary group criteria. Hence behavior which runs counter to these formalized norms becomes the object of emotionalized disapproval. This constitutes a functionally significant defense set up against tendencies which jeopardize the performance of socially necessary activities. To be sure, these reactions are not rationally determined practices explicitly designed for the fulfillment of this function. Rather, viewed in terms of the individual’s interpretation of the situation, such as resentment is simply an immediate response opposing the dishonesty of those who violate the rules of the game. However, this subjective frame of reference notwithstanding these reactions serve the latent function of maintaining the essential structural elements of bureaucracy by reaffirming the necessity for formalized, secondary relations and by helping to prevent the disintegreation of the bureaucratic structure which would occur should these be supplanted by personalized relations. This type of conflict may be generically described as the intrusion of primary group attitudes when secondary group attitudes are institutionally demanded, just as the bureaucrat-conflict often derives from interaction on impersonal terms when personal treatment is individually demanded. #RandolphHarris 8 of 20
An interesting variation on the theme of power and love is seen in television show Big Little Lies, starring Oscar winning actress Reese Witherspoon. In this portrayal of a small town, the women have no overt power at all—no economic power, no political power. The only power they have is covert, connected with the pleasures of the flesh. They are condemned to innocence. They accept the pretense of their innocence, which takes the form of coyness and pretended modesty, and they trade on it. It is their moral position, and it turns out to be quite immoral. One young lady who wants to lose her virginity to make herself more desirable takes her boyfriend to a hot sheets motel, orders him to perform pleasures of the flesh. When he, understandably for the situation, is important, she heaps scorn upon him. However, she tells the others young ladies waiting outside: “It was so wonderful, I cannot describe it in words.” It turns out that the woman have power over the men at every turn; the men can only do their best to live up to the women’s demands and expectations. All of the drive for these gyrations comes from the women who have been kept powerless and have only their pretense of innocence as their shield. “And after Christ truly has showed himself unto his people he commanded that they should be made manifest,” reports Ether 4. 2. #RandolphHarris 9 of 20
Another interesting aspect of the problem of power and love is the phenomenon of jealously. I shall not go into the question of whether some element of jealousy, as a function of caring and valuing the other person, is normally and healthy beyond saying that I believe it probably is. However, what is generally called jealousy surely goes far beyond that normal care. It is a possessiveness which arises in direct proportion to the impotence of the individual. That is, the degree to which one feels jealous. One can do nothing; one has not power in oneself to win the loved one back; and one has not power in oneself as left out completely in the cold. In such situations jealousy can become a form of violence. One young man, near the beginning of his analysis, could not reach his sweetheart in Rocklin by phone and was seized with a fit of jealousy. He immediately took a plane to Rocklin which is a city in California USA, half hoping to find her in bed with another man. This young man was threatened greatly because his sense of powerlessness was so great. I put the word hoping in to indicate that jealousy often arises from a special ambivalence in the relationship: the person loves but he also hates—that is, he would almost prefer it if she did force him, by having pleasures of the flesh with another, to break off the relationship. #RandolphHarris 10 of 20
Jealousy characterizes the relationship in which one seeks more power than love. It occurs when the person has not been able to build up enough self-esteem, enough sense of one’s own power, one’s own right to live, as Mercedes’s declared. Neurotic jealousy, strangely enough, may occur most strongly wen the love is not very solid or well founded. It is a reflection of the person’s feeling of inability to win the other back. This power gone awry and can be very time-consuming and destructive. The jealous person seems to have a need to put all, in this case, of his energy into the jealous fit, partly to prove a love that underneath he feels to be very problematic anyway. “Darling you see now that it was never, we are never what we see. Set you up to let you down, I am afraid. Darling do you see how our lies become the truth. We never said what we meant. Darling it feels good when they let you in. Do not play the fool. They will only let you down if you stay. We cannot all be broken down, I am afraid. Holy Hell, we have hit the bottom running to the ones we love, to the ones we hurt,” reports Broken Down by Tritonal. The boundaries of power and love overlap each other. Love makes the person who loves want to be influenced and want to do what the loved one wishes. #RandolphHarris 11 of 20
The intertwining of love and power is shown in relationships between lovers and between husbands and wife in the concern for the dignity of the other, the preservation of his or her independent self. It is shown in child-rearing in the firm structure that the understanding adult gives to the child. Assertion, affirmation of the self, and even aggression at times are not only unavoidable but healthy in the developing love relationship. Some readers may wish to call nutrient power and integrative power actually forms of love. I agree with their meaning, but I think it best to guard against power and love being swallowed up in each other. Hence I prefer to keep their separate meanings clear. However, we can say that the lower forms of power—exploitative, manipulative—have a very minimum of love in them, while the higher forms—nutrient, integrative—have more. In other words, the higher up the scale we go, the more love we find. Even in the religious realm, the belief that God moves the World only by love is sentimentality. Persons who are of the opinion forget that the first of the General Confession is Almighty, and the Lord’s prayer ends with for Thine is the power and the glory forever. Often the Beatitudes are similarly misinterpreted—“Blessed are the meek, for they shall inherit the Earth”—as well as the story of Jesus saying, when he is offered all power over the Earth: “Get thee behind me, Satan.” #RandolphHarris 12 of 20
However, we need to take into consideration that Christianity was born in a World in which the Roman army occupied the whole known as the globe; and any kind of political power or lack of meekness would have meant that one would get oneself quickly executed. Our problem is now different: we stand in a World dominated by giant technology. If they are to survive at all, men and women must be able to asset the power of their conciseness. Social action—work for radical justice, international peace, helping of the poor, and so on—would not be possible without a combination of power and love. Joy does not come from submission and abnegation, but from assertion. Joy is only a symptom of the feeling of attained power. The essence of joy is an absolute feeling of power. However, if they coincide with culturally approved forms of inhibitions or with existing ideologies, it may be impossible ever to become aware of personal inhibitions. A patient who had serious inhibitions against approaching women was not aware of being inhibited because he saw his conduct in the light of the accepted idea of the sacredness of women. When the glimpse experience has been repeated many times, it will come to be looked upon as a natural experience. The state it induced will seem to be a normal one. The miracle which the beginner makes of it will seem an unnecessary exaggeration to the matured proficient being. #RandolphHarris 13 of 20
An inhibition against making demands is easily put on the basis of the strict and rigid doctrines that modesty is a virtue; and inhibition against critical thinking about strict and rigid doctrines dominant in politics or religion or any specific field of interest may escape attention, and we may be entirely unaware of the existence of an anxiety concerning the exposure to punishment, criticism or isolation. In order to judge the situation, however, we must of course know the individual factors in great detail. The absence of critical thought does not necessarily imply the existence of inhibitions, but may be due to a general laziness of mind, to stupidity or to conviction that really coincides with the dominant doctrines of the strict and rigid type. A number of factors may account for the inability to recognize existing inhibitions and for the fact that even experienced psychoanalysts may find it difficult to detect them. However, even assuming that we could recognize all of them, our estimate of the frequency of inhibitions would still be too low. We would have to take into account all those reactions which, although not fully grown inhibitions, are on the way toward that culmination. In the attitudes I have in mind we are still able to do certain things, but the anxiety connected with them exerts certain influences on the activities themselves. When we define creativity, we must make the distinction between its pseudo forms, on the one hand—that is, creativity as a superficial aestheticism. And, on the other, its authentic form—that is, the process of bringing something new into being. #RandolphHarris 14 of 20
The crucial distinction is between art as artificiality (as in artifice or artful) and genuine art. This is distinction that artists and philosophers have struggled all through the centuries to make clear. Plato, for example, demoted his poets and his artist down to the sixth circle of reality because, he said, they deal only with appearances and not with reality itself. He was referring to art as a decoration, a way of making life prettier, a dealing with semblances. However, in his later, beautiful dialogue, the Symposim, he described what he called the true artists—namely, those who give birth to some new reality. These poets and other creative persons are the ones who express being itself, he held. As I would put it, these are the ones who enlarge human consciousness. Their creativity is the most basic manifestation of a man or woman fulfilling his or her own being in the World. Now, if our inquiries into creativity are to get below the surface, we must make the above distinction clear. We are thus not dealing with hobbies, do-it-yourself movements, Sunday painting, or other forms of filling up leisure time. Nowhere has the meaning of creativity been more disastrously lost than in the idea that it is something you do only on week ends! The creative process must be explored not as the product of sickness, but as representing the highest degree of emotional health, as the expression of the normal people in the act of actualizing themselves. #RandolphHarris 15 of 20
Creativity must be seen in the work of the scientist as well as in that of the artist, in the thinker as well as in the aesthetician; and one must not rule out the extent to which it is present in captains of modern technology as well as in a mother’s normal relationship with her child. Creativity rightly indicates a process of making, of bringing into being. So much so that some people believe that science is becoming the new God, and the metaphysical speculations are the cold and calculating path to that goal. Rather than formulaic truths, therefore, or reductionist explanations of how and why we do what we do, and this is why some still advocate inwardness and passion. In reality, neither objectivism, with its emphasis on the publicly measurable and verifiable, nor subjectivism, with its accent on the private and emotional, can, in isolation, provide us with a complete picture of human functioning. Only taken together can they help us to understand our condition. The problem is that (particularly) objectivism has grown so monstrous in recent years and has become so top-heavy that it threatened to crush subjectivism—leaving us to pull levers and push bottoms for many of our needs. We do need rules, regulations, and formulas, but these things do not always help us to comprehend the richer aspects of living, such as the capacity to love, create, and marvel at the stars. #RandolphHarris 16 of 20
We need to redress the imbalance that has emerged and forge a broader, more inclusive position. For truth exists only as the individual produces it in action. Away from speculation, away from the system, and back to reality, the more consciousness, the more self. Personhood is a synthesis of possibility and necessity. Beings exist on many levels, some of which are contradictory and some of which are fathomless. Our task is to affirm these various facets of our existence and not to reduce or deny them. The difference between the intermediate and the final state is the difference between feeling the Overself to be a distinct and separate entity and feeling it to be the very essence of oneself, between temporary experience of it and enduring union with it. Whereas when it first occurs, the glimpse may be a dramatic experience, being established is natural, simple, pleasant but not rapturous, and continuously aware. We must learn to differentiate between the partial attainment of the mystic who stops short at passive enjoyment of ecstatic states and the perfect attainment of the sage who does not depend on any particular states but dwells in the unbroken calm of the unconditioned Overself. From one’s high point of view all such states are necessarily illusory, however personally satisfying at the time, inasmuch as they are transient conditions and do not pertain to the final result. #RandolphHarris 17 of 20
If the illumination itself is to be total pure, and reliable, all aspects of being’s nature needs to be illuminated and equably balanced. The self is a synthesis of infinitude and finitude, that relates itself to itself, whose task is to become itself. The self is a synthesis of which the finite is the limiting and the infinite the extending factor. When the overemphasize either polarity, when they become too finitized or infinitized, some beings become dysfunctional. The cold, pedantic objectivist, to further illustrate this description, may be understood as excessively finitized; while the fiery, indulgent subjectivist may be viewed as over infinitized. Infiniude’s despair is to lack or avoid finitude. Infinitude’s despair is the fantastic, the unlimited. As a rule, imagination is the medium for the process of infinitizing. The self then leads a fantasized existence moving further and further away from itself. It flounders in possibility until exhausted. Finitude’s despair is to lack or avoid infinitude, to lack infinitude is despairing reductionism, narrowness. Whereas one kind of despair plunges wildly into the infinite and loses itself, this kind permits itself to be tricked out of itself by other beings. A person in such a state forgets oneself, forgets one’s name, does not dare to believe in oneself, and find it far easier and safer to be like other, to become a copy, a number, a mass being. #RandolphHarris 18 of 20
Good health generally means the ability to resolve contradictions. It is a synthesis like breathing which is an inhaling and exhaling. A passionate-realistic hero, a knight of faith has precisely these qualities. However, ignorance of it is widespread among would-be heroes and mystics and even among real mystics. If there is contradiction between their results, it is because they too often experience the illumination fully through their feelings, to a limited extent through their wills, and hardly at all through their intellects. Many people, however, feel in their youth and inexperience and weakness that at their age there is a need for some kind of support from outside, some group to give then not merely fellowship but also a feeling of solidity and stability, something to learn upon, in short. This can teach others a lesson and make them understand sympathetically that the love of independence to ensure a free search, and the desire for self-reliance do not belong to everybody, and others, certainly most people, have other needs, prefer other ways, for which there is also room in human life. Organizational life can be helpful to our early efforts and guide our early steps. “I am under your spell. Bound and blind and only you can save me. I am tangled up inside, caught in your web. I am hypnotized and only you can wake me. Only you can bring this heart to life,” reports Under Your Spell by Cosmic Gate. #RandolphHarris 19 of 20
There is a place for a society of friends, but this place is a preliminary one. If the final work of a seeker is to be done for and upon oneself, that does not displace the necessity of an institution in assisting one to do the preparatory work. Therefore, even the advance mystic, who has no need of its services, cannot in principle be hostile to an institution. One readily admits its necessity and denies only its all-sufficiency. These groups led by a guru (hopefully with all their wires in their brains properly connected) may be quite useful to a beginner who is stumbling in the dark. However, to join one without knowing the limitations and dangers would be foolish. When unled, religious followers begin to organize themselves either quite spontaneously, or when a leader appears, they organize themselves quite obediently for several good understandable reasons. The coming together in a compact group affords some protection, offers them a mode of expression and the teaching a mode of preservation. The strength of such a group must be possessed in its quality and not in its members. It must be the result not of propaganda activities but of the spontaneous association of like-thinking people. It is true that there are many eccentrics among these believers and they are still serious and sensible and well-behaved. #RandolphHarris 20 of 20
It is a lust again of time and for the future, for the mysteries of the natural World. For being the watcher that I became that long-ago night in Paris, when I was forced into it. I lost my illusions. I lost my favorite lies. You might say I revisited that moment and was reborn to darkness of my own free will. The transition to a study of the negative aspects of bureaucracy is afforded by the application of Veblen’s concept of trained incapacity, Dewey’s notion of occupational psychosis, or Warnotte’s view of professional deformation. Trained incapacity refers to that state of affairs in which one’s abilities function as inadequacies or blind spots. Actions based upon training and skills which have been successfully applied in the past may result in inappropriate responses under changed conditions. An inadequate flexibility in the application of skills, will, inchanging milieu, result in more or less serious maladjustments. Thus, to adopt a barnyard illustration used in this connection by Kenneth Burke, chickens may be readily conditioned to interpret the sound of a bell as a signal for trained chickens to their doom as they are assembled to suffer decapitation. In general, one adopts measures in keeping with one’s past training and, under new conditions which are not recognized as significantly different, the very soundness of this training may lead to the adoption of the wrong procedures. #RandolphHarris 1 of 18
Again, in Burke’s almost echolalic phrase, “people may be unfitted by being fit in an unfit fitness”; their training may lead to the adoption of the wrong procedures. Dewey’s concept of occupational psychosis rests upon much the same observations. As a result of their day to day routines, people develop special preferences, antipathies, discriminations and emphases. (The term psychosis is used by Dewey to denote a “pronounced character of the mind.”) These psychoses develop through demand put upon the individual by the particular organization of one’s occupational role. The concepts of both Veblen and Dewey refer to a fundamental ambivalence. Any action can be considered in terms of what it attains or what it fails to attain. “A way of seeing is also a way of not seeing—a focus upon object A involves a neglect of object B.” In his discussion, Weber is almost exclusively concerned with what the bureaucratic structure attains: precision, reliability, efficiency. This same structure may be examined from another perspective provided by the ambivalence. What are the limitations of the organizations designed to attain these goals? For reasons which we have already noted, the bureaucratic structure exerts a constant pressure upon the official to be “methodical, prudent, disciplined.” #RandolphHarris 2 of 18
If the bureaucracy is to operate successfully, it must attain a high degree of reliability of behavior, an unusual degree of conformity with prescribed patterns of actions. Hence, the fundamental importance of discipline which may be as highly developed in a religious or economic bureaucracy as in the army. Discipline can be effective only if the ideal patterns are buttressed by strong sentiments which entail devotion to one’s duties, a keen sense of the limitation of one’s authority and competence, and methodical performance of routine activities. The efficacy of social structure depends ultimately upon infusing group participants with appropriate attitudes and sentiments. As we shall see, there are definite arrangements in the bureaucracy for inculcating and reinforcing these sentiments. At the moment, it suffices to observe that in order to ensure discipline (the necessary reliability of response), these sentiments are often more intense than is technically necessary. There is a margin of safety, so to speak, in the pressure exerted by these sentiments upon the bureaucrat to conform to one’s patterned obligations, in much the same sense that added allowances (precautionary overestimations) are made by the engineer in designing the supports for a bridge. #RandolphHarris 3 of 18
However, this very emphasis leads to a transference of the sentiments from the aims of the organization onto the particular details of behavior required by the rules. Adherence to the rules, originally conceived as a means, becomes transformed into an end-in-itself; there occurs the familiar process of displacement of goals whereby an instrumental value becomes a terminal value. Discipline, readily interpreted as conformance with regulations, whatever the situation, is seen not as a measure designed for specific purposes but becomes an immediate value in the life-organization of the bureaucrat. This emphasis, resulting from the displacement of the original goals, develops into rigidities and an inability to adjust readily. Formalism, even ritualism, ensures with an unchallenged insistence upon punctilious adherence to formalized procedures. This may be exaggerated to the point where primary concern with conformity to the rules interferes with the achievement of the purposes of the organization, in which case we have the familiar phenomenon of the technicism or red tape of the official. An extreme product of this process of displacement of goals is the bureaucratic virtuoso, who never forgets a single rule binding his or her actions and hence is unable to assist many of one’s clients. #RandolphHarris 4 of 18
A case in point, where strict recognition of the limits of authority and literal adherence to rules produced this result, is the pathetic plight of Bernt Balchen, Admiral Byrd’s pilot in the flight over the South Pole. According to a ruling of the department of labor Bernt Balchen cannot receive his citizenship papers. Balchen, a native of Norway, declared his intention in 1927. It is held that he has failed to meet the condition of five years’ continuous residence in the United States of American. The Byrd Antarctic voyage took him out of the country, although he was on a ship carrying the American flag, was an invaluable member of the American expedition, and in a region to which there is an American claim because of the exploration and occupation of it by Americans, this region being Little America. The bureau of naturalization explains that it cannot proceed on the assumption that Little America is American soil. That would be trespass on international questions where is has no sanction. So far as the bureau is concerned, Balchen was out of the country and technically has not complied with the law of naturalization. Such inadequacies in orientation which involve trained incapacity clearly derive from structural sources. The process may be briefly recapitulated. An effective bureaucracy demands reliability of response and strict devotion to regulations. #RandolphHarris 5 of 18
Such devotion to the rules of an effective bureaucracy leads to their transformation into absolutes; they are no longer conceived as relative to a set of purposes. This interferes with ready adaptation under special conditions not clearly envisaged by those who drew up the general rules. Thus, the very elements which conduce toward efficiency in general produce inefficiency in specific instances. Full realization of the inadequacy is seldom attained by members of the group who have not divorced themselves from the meanings which the rules have for them. These rules in time become symbolic in cast, rather than strictly utilitarian. The usefulness of organizations makes them a necessity. The appointment of people to administer those organizations is unavoidable. In the arrangements of human society, there is a necessary place for human institutions. However, organizations and bureaucracy may lead to anxiety. A way of escaping anxiety that is considered most radical consists in avoiding all situations, thoughts or feelings which might arouse anxiety. This may be a conscious process, as when the person who fear driving or mountain climbing avoids doing these things. More accurately speaking, a person may be aware of the existence of anxiety and aware of avoiding it. #RandolphHarris 6 of 18
One may also, however, be only dimly or not at all aware of avoiding activities. One may, for instance, procrastinate in matter which, without one’s knowledge, are connected with anxiety, such as making decision, going to the doctor or writing a letter. Or one may pretend, that is, subjectively believe that certain activities one contemplates—such as taking part in a discussion, giving orders to employees, separating oneself from another person—are unimportant. Or one may pretend not to like doing certain things and discard them on that basis. This a young lady whom going to parties involves gears of being neglected may avoid going altogether by making herself believe that she does not like social gatherings. If we go one step farther, to the point where such avoidance operates automatically, we have the phenomenon of an inhibition. An inhibition consists in an inability to do, feel or think certain things, and its function is to avoid the anxiety which would arise if the person attempted to do, feel, or think those things. There is no anxiety present in awareness, and no capacity for overcoming the inhibitions by conscious effort. Inhibitions are present in their most spectacular form in the hysterical losses of functioning: hysterical blindness, speechlessness or paralysis of a limb. #RandolphHarris 7 of 18
In the sphere pleasures of the flesh and frigidity and impotence represent such inhibitions, although the structure of these inhibitions may be very complex. In the mental sphere inhibitions in concentration, in forming or expressing opinions, in making contacts with people are well-known phenomena. It might be worth while to spend several pages merely enumerating inhibitions, as to convey a full impression of the variety of their forms and the frequency of their occurrence. I think, however, that I may leave it to the reader to review one’s own observations on that score, because inhibitions are nowadays a well-known phenomenon and easily recognizable, if they are fully developed. Nevertheless it is desirable to consider briefly the preconditions that are necessary in order to become aware that inhibitions exist. Otherwise we should underestimate their frequency because usually we are not aware of how many inhibitions we really have. In the first place, we must be aware of the desire to do something in order to be aware of the inability to do it. For instance, we have to be aware of possessing ambitions before we can realize that we have inhibitions on that score. The question may be asked whether we do not always at least know what we want. Decidedly not. Let us consider, for example, a person listening to a paper and having a critical thought about it. #RandolphHarris 8 of 18
A minor inhibition would consist in a timidity about expressing the criticism; a stronger inhibition would prevent one from organizing one’s thoughts, with the result that they would occur to one only after the discussion was over or the net morning. However, the inhibition may go so far as not to permit the critical thoughts to come up at all, and in this case, assuming that one really feels critical, one will be inclined to accept blindly what has been said or even to admire it; and one will be quite unaware of having any inhibitions. In other words, if an inhibition goes so far as to check wishes or impulses there can be no awareness of its existence. A second factor that may prevent awareness occurs when an inhibition has such an important function in a person’s life that one prefers to insist that it is an unchangeable fact. If, for instance, there is an overpowering anxiety of some kind connected with any sort of competitive work, resulting in an intense fatigue after every attempt to work, the person may insist that one is not strong enough to do any work; that belief protects one, but if one admitted an inhibition one might have to return to work and thereby expose oneself to the dreaded anxiety. Truth comes after states and ecstasies and then takes it place. It is easier to glimpse the truth than to stay in it. For the first, it is often enough to win a single battle; for the second, it is necessary to win a whole war. #RandolphHarris 9 of 18
Compensatory trends in an individual will influence the forms of his or her creating will take, but they do not explain the process of creativity itself. Compensatory needs influence the particular bent or direction in culture or science, but they do not explain the creation of the culture or science. Because of this I learned very early in my psychological career to regard with a good deal of skepticism current theories explaining creativity. And I learned always to task the questions: Does the theory deal with creativity itself, or does it deal only with some artifact, some partial, peripheral aspect, of the creative act? The other widely current psychoanalytic theories about creativity have two characteristics. First, they are reductive—that is, they reduce creativity to some other process. Second, they generally make it specifically an expression of neurotic patterns. The usual definition of creativity in psychoanalytic circles is regression in the service of ego. Immediately the term regression indicates the reductive approach. I emphatically disagree with the implication that creativity is to be understood by reducing it to some other process, or that it is essentially an expression of neurosis. Creativity is certainly associated with serious psychological problems in our particular culture—Van Gogh went psychotic, Gaugin seems to have been a schizoid, Poe was an alcoholic, and Virginia Woolf was seriously depressed. #RandolphHarris 10 of 18
Obviously creativity and originality are associated with persons who do not fit into their culture. However, this does not necessarily mean that the creativity is the product of the neurosis. The association of creativity with neurosis presents us with a dilemma—namely, if by psychoanalysis we cured the artists of their neuroses would they no longer create? This dichotomy, as well as many others, arise from the reductive theories. Furthermore, if we create out of some transfer of affect or drive, as implied in sublimation, of if our creativity is merely the by-product of an endeavor to accomplish something else, as in compensation, does not our very creative act then have only a pseudo value? We must indeed take a strong stand against the implications, however they may creep in, that talent is a disease and creativity is a neurosis. We sail on a vast expanse, ever uncertain, ever drifting, hurried from one to the other goal. If we think to attach ourselves firmly to any point, it totters and fails us; if we follow, it eludes our grasp…vanishing forever. Nothing stays for us. This is our natural condition, yet always the most contrary to our inclination; we burn with desire to find a steadfast place and an ultimate fixed basis whereon we may build a tower to reach the infinite. However, our whole foundation breaks up, and Earth opens to the abysses. #RandolphHarris 11 of 18
We may not then look for certainty. Our reason is always deceived by changing shows, nothing can fix the infinite between the two infinities, which at once close and fly from it. The heart has its reason which reason know not. The relationship between power and love is shown in myth. Recall that Eros, god of love, is the offspring of Aphrodite and Ares, god of war or strife. In what better way could the ancient Greeks have told us that there is no love without aggression? However, even more surprising is the name of another child which blessed this union, Harmonia. The word means that which is fitting, in proportion, in concord—and it seems paradoxical in the extreme. However, is it not appropriate that harmony should be a dynamic proportion between strife and beauty? The empirical relationship of power and love is illustrated in the closeness of the two in the problem of violence, the converse of power. Violence is most apt to occur between persons who are closely tied emotionally and, therefore, vulnerable to each other. According to a statistical study of homicides in the city of Sacramento, which is in the state of California, the majority of murders are committed against a member of the family. The most dangerous room, again judged in terms of the likelihood of murder occurring there, is the bedroom. #RandolphHarris 12 of 18
According to M. E. Wolfgang, “If you are a woman over 16, your murderer will most likely be a husband, lover, or relative. When a man is killed, the killer is most likely to be his wife. The bedroom is the most murderous room in the house.” Maybe that is why bad partners are sent to sleep on the couch. In marriage and in relationships between couples we see a similar relationship between love and power. There is a necessity of combining self-assertion (power) with tenderness (love) in the pleasures of the flesh. Without tenderness, the caring and the sensitivity for the feelings and delight of the other is absent; and without self-assertion the capacity to put one’s self fully into the act is missing. When love and power are seen as opposites, love tends to be the abject surrender of one partner and the subtle (or not so subtle) domination by the other. These are often the sadomasochistic marriages. When the aim is to be guided only by love, assertion and aggression are obviously ruled out as being too tainted with power. There results a clinging to one another, an absorption in each other. Missing are the firmness of assertion, the structure and the sense of dignity that guard the rights of each of the partners. Such relationships may swing back and forth, from surrender as a form of love to violence as a form of power. #RandolphHarris 13 of 18
Everyone is familiar with the news clippings telling how a devoted wife or husband of thirty years suddenly took a hatchet to his or her mate in a peculiarly bloody murder. This extreme example reveals the problem in a love that does not have within it a realistic assertion of power. There is statistical grounds for the common saying that marriage with someone who is undercontrolled—for instance, blows up from time to time—may make for turmoil and frequent fighting, but it does not make for murder. The docile, overcontrolled individual, the one who appears kind all the time, can be the one who releases one’s aggression in one big blowup. This accords with our thesis that violence occurs when a person cannot live out one’s needs for power in normal ways. It is only when one’s intermittent nature becomes obvious, however remarkable and uplifting they may have seemed, that one who experienced them is ready to seek for the higher Truth. This is not only a matter of personal feeling, but also of impersonal intuitive knowledge confirmed by reason and experience. Not everyone will enter into the kingdom of Heaven. Only to a very few is it given to enter and remain stabilized in the kingdom; many more must be content with glimpses only. #RandolphHarris 14 of 18
The belief is all too common that union with God is experienced as a tremendous uprush of ecstatic emotion. This is true in several cases, but not in all. In any case, only after the excitement has abated and calm has descended on the being will one be able to see whether this is merely another of those temporary glimpses or whether it is really a lasting discovery of one’s divine identity. For the truth is that such a durable discovery of one’s divine identity. For the truth is that such a durable discovery, such an ever-present fulfillment of one’s highest possibilities, comprises much more than this inspired, but still personal experience. It is true that our sins and faults are automatically dispersed by the inrush of Enlightenment, but it is equally true that they will return if we have no prepared our selves to be able to stay in the Light. To gaze upon this great light without sufficient precious training of the inward life is ordinarily not possibly for more than a short time. The few exceptions who were able to stay in the light unbrokenly were beings of special genius and special destiny. Those who have obtained the abiding state are in the sanctuary, but those who have attained the transient one are only at the gate. Visions, mental states, and experiences may succeed each other progressively, but they are not the same as a continuous stabilized awareness of that which is behind all these temporary states. #RandolphHarris 15 of 18
In one’s earlier years, if it does not fulfill one’s expectations, the seeker may try one kind of institution of a religious or mystical character and then move to a different one. In this way one may experiment with different creeds and different forms of practice. This may be useful so far as it exposes one to the influences which are needed to balance one another. However, if one ever does, it may be bewildering. Most traditional forms, or the newer organizations which have some sort of spiritual teaching, are useful in the beginning to most people. However, this is not to say that they are going to be useful always. They have their limitations, and at certain stage may prevent further advance. However, those who can stand alone are always smaller in number: most persons will frankly admit that they cannot, certainly most young and elderly persons. This is the justification for the need of organizations, groups, churches, and priesthoods. They offer what seems fixed support in life, stable in doctrine, superior nobler holier and wiser than what the ordinary person finds in oneself. This is why philosophy attracts the few, those who are, or who can be trained to become, strong enough to walk a lonely path. For us, the end is always on the covenant path through the temple to eternal life, the greatest of all gifts of God. #RandolphHarris 16 of 18
We know this flight in our dreams, perhaps because we knew it in some celestial realm beyond this Earth before we were born. However, sometimes we cannot conceive of the sight of eternal life as Earthly creatures because we have somehow forgotten, or damaged and torn our heart and soul. Seeing darkness where we expect to see light reminds us that one of the fundamental needs we have in order to grow is to stay connected to our source of light—Jesus Christ. He is the source of our power, the Light and Light of the World. Without a strong connection to Christ, we begin to spiritually die. Knowing that, Satan tries to exploit the Worldly pressures we all face. He works to dim our light, short-circuit the connection, cut off the power supply, leaving us alone in the dark. Satan operates a lot like Lestat in Ann Rice’s Tales of the Body Thief. When David is reborn in a new body, tall, with tan skin and blonde hair and lean, Lestat turns him into a Vampire to steal his joy. He was infuriated that David experienced a miracle which allowed him to give up his 74-year-old body and take over the beautiful body of a twenty-six-year-old male. Out of the miracle came youth, rebirth, and Lestat could not stand to see David profit. #RandolphHarris 17 of 18
Pressures in life are common conditions in morality, but Satan works hard to isolate us and tell us we are the only one experiencing them. When tragedies overtake us, when life hurts so much we cannot breathe, when we have taken a beating like the man on the road to Jericho and been left for dead, Jesus come along and pours blessings into our wounds, lefts us tenderly up, takes us to an inn, looks after us. Jesus will ease the burdens which are put upon our shoulders, that even we cannot feel then upon our backs, that we may know of a surety that the Lord, our God will and does visit his people in our afflictions. It is not intended that we run faster than we have the strength. However, in spite of that many of us run very, very fast and the energy and emotional supply sometimes registers close to being on E—empty. When expectations overwhelm us, we can step back and ask Heavenly Father what to let go of. Part of out life experience is learning what not to do. However, even so, sometimes life can be exhausting. Jesus assures us, “Come unto me, all ye that labour and are heavy laden, and I will give you rest,” reports Matthew 11.28. Christ is willing to join with us in the yoke and pull in order to listen our burdens. Christ is rest. Should I ever take ease upon a bed of leisure, may that same moment mark my end! #RandolphHarris 18 of 18
All around me, mortals seemed subdued. There was little talk. People were gathered up on the windy prow to pay homage to this moment. The breeze was silken and fragrant. The dark orange Sun, visible as a peeping eye on the horizon, suddenly sunk beyond sight. A glorious explosion of yellow light caught the underside of the great stacks of blowing clouds. A rosy light moved up and up into the limitless and shining Heavens, and through this glorious mist of color came the first twinkling glimmer of the stars. From the moment that one has embarked on this quest one has, in a subtle and internal sense, separated oneself from one’s family, one’s nation, and one’s race. A formal, rationally organized social structure involves clearly defined patterns of activity in which, ideally, every series of offices, of hierarchized statuses, in which inhere a number of obligations and privileges closely defined by limited and specific rules. Each of these offices contains an area of imputed competence and responsibility. Authority, the power of control which derives from an acknowledged status inheres in the office and not in the particular person who performs the official role. Official action ordinarily occurs within the framework of pre-existing rules of the organization. #RandolphHarris 1 of 14
The system of prescribed relations between the various offices involves a considerable degree of formality and clearly defined social distances between the occupants of these positions. Formality is manifested by means of a more or less complicated social ritual which symbolizes and supports the pecking order of the various offices. Such formality, which is integrated with the distribution of authority within the system, serves to minimize friction by largely restricting (official) contact to modes which are previously defined by the rules of the organization. Ready calculability of others’ behavior and a stable set of mutual expectations is thus built up. Moreover, formality facilitates the interaction of the occupants of offices despite their (possibly hostile) private attitudes toward one another. In this way, the subordinate is protected from the arbitrary action of one’s superior, since the actions of both are constrained by a mutually recognized set of rules. Specific procedural devices foster objectivity and restrain the quick passage of impulse into action. The ideal type of such formal organization is bureaucracy and, in many respects, the classical analysis of bureaucracy indicates bureaucracy involves a clear-cut division of integrated activities which are regarded as duties inherent in the office. A system of differentiated controls and sanctions is stated in the relations. #RandolphHarris 2 of 14
The assignment of roles occurs on the basis of technical qualifications which are ascertained through formalized, impersonal procedures (e.g., examinations). Within the structure of hierarchically arranged authority, the activities of trained and salaried experts are governed by general, abstract, and clearly defined rules which preclude the necessity for the issuance of the specific instructions for each specific case. The generality of the rules requires the constant use of categorization, whereby individual problems and cases are classified on the basis of designated criteria and are treated accordingly. The pure type of bureaucratic official is appointed, either by a superior or through the exercise of impersonal competition; one is not elected. A measure of flexibility in the bureaucracy is attained by electing higher functionaries who presumably express the will of the electorate (e.g., a body of citizens or a board of directors). The election of higher officials is designed to affect the purposes of the organization, but the technical procedures for attaining these ends are carried out by continuing bureaucratic personnel. Most bureaucratic offices involve the expectation of lifelong tenure, in the absence of disturbing factors which may decrease the size of the organization. #RandolphHarris 3 of 14
Bureaucracy maximizes vocational security. The function of security of tenure, pensions, incremental salaries and regularized procedures for promotion is to ensure the devoted performance of official duties, without regard for extraneous pressures. The chief merit of bureaucracy is its technical efficiency, with a premium placed on precision, speed, expert control, continuity, discretion, and optimal returns on input. The structure is one which approaches the complete elimination of personalized relationships and nonrational considerations (hostility, anxiety, affectual involvements, etc.). With increasing bureaucratization, it becomes plain to all who would see that beings are to a very important degree controlled by their social relations to the instruments of production. This can no longer seem only a tent of Marxism, but a stubborn fact to be acknowledged by all, quite apart from their ideological persuasion. Bureaucratization makes readily visible what was previously dim and obscure. More and more people discover that to work, they must be employed. For to work, one must have tools and equipment. And the tools and equipment are increasingly available only in bureaucracies, private or public. #RandolphHarris 4 of 14
Consequently, one must be employed by bureaucracies in order to have access to tools in order to work in order to live. It is in this sense that bureaucratization entails separation of individuals from the instruments of production, as in modern capitalistic enterprise or in state communistic enterprise (of the midcentury variety), just as in the post-feudal army, bureaucratization entailed complete separation from the instruments of destruction. Typically, the worker no longer owns one’s own tools, nor the soldier one’s weapons. And in this special sense, more and more people become workers, either blue collar or white collar or stiff shirt. So develops, for example, the new type of scientific worker, as the scientists is separated from one’s technical equipment—after all, the physicist does not ordinarily own ones cyclotron. To work at one’s research, one must be employed by a bureaucracy with laboratory resources. Bureaucracy is administration which almost completely avoids public discussion of its techniques, although there may occur public discussion of its policies. This secrecy is confined neither to public nor to private bureaucracies. It is held to be necessary to keep valuable information from private economic competitors or from foreign and potentially hostile political groups. #RandolphHarris 5 of 14
And though it is not often so called, espionage among competitors is perhaps as common, if not as intricately organized, in systems of private economic enterprise as in systems of national states. Cost figure, list clients, new technical processes, plans for production—all these are typically regarded as essential secrets of private economic bureaucracies which might be revealed if these bases of all decisions and policies had to be publicly defended. In these bold outlines, the beneficial attainments and functions of bureaucratic organization are emphasized and the internal stresses and strains of such structures are almost wholly neglected. The community at large, however, evidently emphasizes the imperfections of bureaucracy, as suggested by the fact that the horrid hybrid, bureaucrat, has become an epithet, a Schimpfwort. If one wishes to walk one’s desired path, one must be prepared to accept an appalling loneliness. However, the loneliness will be limited to this novitiate. For a new presence will slowly and quietly enter one’s inner life during its advanced stage. There is a point at which no aspirant can surrender one’s ideals under the compulsion of a materialistic society, can no longer come to terms with it. Such a point will be vividly indicted to one by one’s own conscience. It is then that, of one’s own free will, one must accept the cup of suffering. #RandolphHarris 6 of 14
One must not shirk the isolation of one’s inner position, must not resent the loneliness of one’s spiritual path. One must accept what is in the very nature of the thing one is attempting to do. He aloneness that one feels must be accepted. Only then, only when one understands and dwells calmly in it, will the great power of the Saint come forth and dwell with one in turn. It is mot pleasant for a mortal to feel oneself at one with the crowd, most uncomfortable to feel oneself at variance with it. Yet the seeker who has heard truth’s call, had no other choice than to accept this intellectual loneliness and emotional discomfort if one is not to find what, for one, is the worse fate of violating one’s spiritual integrity. The cure for loneliness is company; but if there is no affinity in the company, then it is only a quick cure. This prescription is true for everyone, even the sage, for one finds one’s company in the Overself’s self-presence. The attempt to follow a lone path may well make one wonder at times, whether or not one is making a mistake. It needs more than ordinary stubbornness to remain in a minority of one or two. One will certainly need at times, and gladly welcome, some reassurance from others. One must be willing to stand alone, although that may not prove to be necessary. #RandolphHarris 7 of 14
The quest seems to life a being out of the heard, to make one no longer average, to make one different from other beings around one. Its goals do not accord with the other beings around one. Its goals do not accord with the ordinary human desires and the common instincts. There is only one real loneliness and that is to feel cut off from the higher power. A way of finding release from anxiety is to narcotize it. This may be done consciously and literally by taking to alcohol or drugs. There are, however, many ways of being it without the connection being obvious. One of them is to plunge into social activities because of fear of being alone; it does not alter the situation whether this fear is recognized as such or appears only as a vague uneasiness. Another way of narcotizing anxiety is to drown it in work, a procedure to be recognized from the compulsive character of the work and from the uneasiness that appears on Sundays and holidays. The same end may be served by an inordinate need for sleep, although usually not much refreshment results from the sleep. Finally, pleasures of the flesh activities may serve as the safety-valve through which anxiety can be released. It has long been known that compulsive masturbation may be provoked by anxiety, but the same holds true for all sorts of relationships involving pleasures of the flesh. #RandolphHarris 8 of 14
If they have no chance for pleasures of the flesh, if even for a short time, persons for whom pleasures of the flesh activities serve predominantly as a means of allaying anxiety will become extremely restless and irritable. Love and power are traditionally cited as opposites of each other. The common argument goes as follows: the more power one shows, the less love; the more love, the less power. Love is seen as powerless and power as loveless. The more one develops one’s capacity for love, this less one is concerned about manipulation and other aspects of power. Power leads to domination and violence; love leads to equality and human well-being. This argument, which we have inherited from the Victorian period, is often, though not always, given as the foundation for the pacifist position. At times it is even cited as the basis for moral law. I believe that this argument is based on superficial reasoning and leads us into gross errors and endless trouble. Our failure comes from our seeing love as purely an emotion and our not seeing it as also ontological, a state of being. #RandolphHarris 9 of 14
In bringing up children, for example, the inherited argument is that the more a parent loves one’s child, the less one asserts oneself or in other ways shows power. This was part of the structureless permissiveness that characterized many of the parent-child relationships of the past several decades. I do not wish to condemn permissiveness as a whole. Much of it was a reaction against Victorian authoritarianism and resulted in sound freedom and an increase of responsibility for youngsters. However, this was chiefly in cases where the parent did not repress one’s power but let the child frankly see the structure by which one (the parent) lived. However, the parent, on the other hand, who tires to continue showing love on the assumption that love is the renunciation of power will be manipulated by the child. Often the parent, now pushed to the wall, will try harder and feel guiltier because of one’s resentful attitude toward the child; and ultimately, in this vicious circle, one may blow up in rage and possible violence. These structureless families, which operate supposedly on love without power, lead to the development of rootless children, who later in life rebuke their parents for having never said “no” to them. #RandolphHarris 10 of 14
This endeavor to love with the renunciation of power is a product of the tendency toward pseudoinnocence. It underestimates the difficulty of loving, overlooks the fact that love is always, no matter how profound and lasting, afflicted by its moments of dishonesty. Such love is based upon our unawareness of our complicity in the inescapable ambivalence of human life. That power and love are interrelated is proved most of all by the fact that one must have power within oneself to be able to love in the first place. Until one has the power to assert one’s own “no” to those who seek to exploit one sexually, one cannot build a gratifying relationship. Until one has developed one’s self-esteem through such experiences as death in the dentist chair can one not enter with any depth into a love relationship. A person must have something to give in order not to be completely taken over or absorbed as a nonentity. The fallacy of this juxtaposition of love and power comes from our seeing love purely as an emotion and power solely as a force of compulsion. We need to understand them both as ontological, as states of being processes. The glimpse, in anticipation and retrospect, as well as when it first happens, is abnormal and extraordinary. However, in the sage the divine presence is always available, and the awareness of it comes effortlessly, naturally, and easily to one. #RandolphHarris 11 of 14
When the mystery of it all is solved, not merely intellectually but in experience, not only in the person oneself but in transcending it, not only in the dept of meditation but in the World o activity; when this answer is richly felt as Presence and God, clearly known as Meaning and Mind, then, if one were to speak one would exclaim: “Thus It Is!” However, this is not the beginner’s glimpse: it is the sage’s settled insight. Too often beginner regard lofty emotions or extraordinary powers or ecstatic rapture as the measure of attainment, when the only genuine measure is awareness. As the human mind develops, it forms higher and higher conceptions of the deity until, finally, it is lifted above itself into a tremendous experience. It loses itself in the deity itself, and when it returns to normal living, it does not need to seek further. I do not refer here to the experience which several mystics have called the glimpse, but something which is of a once-and-for-all nature and which does not, in its essence, ever leave one. The glimpse, because it is situated between the mental conditions which exist before an afterwards, necessarily involve striking—even dramatic—contrast with their ordinariness. It seems to open on the ultimate light bathed height of human existence. However, this experience necessarily provokes a human reaction to it, which is incorporated into the glimpse itself, become part of it. #RandolphHarris 12 of 14
Ince it is clam, balances, and informed, the permanent and truly ultimate enlightenment is pure, free from any admixture of reaction. The Glimpse, even at its fullest extent is only intermittent. If it becomes continuous, an established fact during the working and resting states, both, only then is it completed. The awareness of Truth is constant and perennial. It cannot be merely glimpsed; one must be born into it, Jesus’ words, again and again, and perceive it permanently. One must be identified with it. Quite a number of people have experienced a Glimpse like an eruption that begins and soon ends, but few are the beings who have experiences a settled enlightenment of their being like a plateau that continues at a great height for a great distance. The realization of truth is one thing; the inspiration to seek truth is another. The first is being, the second is experience. The first abides for life; the second is only a glimpse, hence passes and returns intermittently. It is best to know thyself for life without enquiry is not worth living. If beings set their sights on the precious things in life, one will achieve both knowledge and compassion—or what is referred to as soul. Be persuaded, both young and old, not to care for your bodies or your monies first, and to care more exceedingly for the soul, to make it as good as possible. #RandolphHarris 13 of 14
Whoso takes this survey of oneself will be terrified at the thought that one is upheld between these two abysses of the infinite and nothing, one will tremble at the sight of these marvels. For after all what are beings in nature? A nothing in regard to the infinite, a whole in regard to nothing, a mean between nothing in regard to the infinite, a whole in regard to nothing, a mean between nothing and the whole; infinitely removed from understanding either extreme. What shall one do then, but discern somewhat the middle of things in an eternal despair of knowing either their beginning or their end? Let us then know our limits; we are something, but we are not all. Compensatory theory of creativity states that human beings produce art, science, and other aspects of culture to compensate for their own inadequacies. The oyster producing the pearl to cover up the grain of sand intruding into its shell is often cited as a simple illustration. Beethoven’s deafness is one of the many famous examples of how highly creative individuals compensate for some defect or organ inferiority by their creative acts. Civilization was created by beings to compensate for their relatively weak position on this unfriendly crust of Earth as well as for their inadequacy of tooth and claw in the animal World. #RandolphHarris 14 of 14
Glimpses have been had more often than most people believe but enlightenment that is continuous and always present is rare. To have the intermittent experience of the inner self is one thing, but to have the continuous experience of it is quite another. I was still in a pure mortal state of shock as we entered the large marble-tiled lobby. In a haze, I saw the sumptuous furnishings, the immense vases of flowers, and the smartly dressed tourists drifting past. Patiently, the tall brown-haired man who has been my former self guided me to the elevator, and we went up in swooshing silence to a high floor. I was unable to tear my eyes off him, yet my heart was throbbing from what had only just taken place. In the translation of technical improvements into social processes, the machine has undergone a perversion: instead of being utilizes as an instrument of life, it has tended to become an absolute. Power and social control, once exercised chiefly by military groups who had conquered and seized the land, have gone since the seventeenth century to those who have organized and controlled and owned the machine. The machine has been valued because—it increased the employment of machines. An such employment was the source of profits, power, and wealth to the new ruling classes, benefits which hitherto gone to traders or to those who monopolized the land. #RandolphHarris 1 of 14
Jungles and tropical islands were invaded during the nineteenth century for the purpose of making new converts to the machine: explorers like Stanley endured incredible tortures and hardships in order to bring the benefits of the machine to inaccessible regions tapped by the Congo: insulated countries like Japan were entered forcibly at the point of the gun in order to make way for the trader: natives in Africa and the Americas were saddled with false debts or malicious taxes in order to give them an incentive to work and to consumer in the machine fashion—and thus to supply an outlet for the goods of American and Europe, or to ensure the regular gathering of runner and lac. The injunction to use machines was so imperative, from the standpoint of those who owned them and whose means and place in society depended upon them, that it placed upon the worker a special burden, the duty to consume machine-products, while it paced upon the manufacturer and the engineer the duty of inventing products weak enough and shoddy enough—like the safety razor blade or the common run of American woolens—to lend themselves to rapid replacement. The great heresy to the machine was to believe in an institution or a habit of action or a system of ideas that would lessen this service to the machines: for under capitalist direction the aim of mechanism is not to save labor but to eliminate all labor expect that which can be channeled at a profit through the factory. #RandolphHarris 2 of 14
At the beginning, the machine was an attempt to substitute quantity for value in the calculus of life. Between the conception of the machine and its utilization a necessary psychological and social process was skipped: the stage of evolution. Thus a steams turbine may contribute thousands of horsepower, and the speedboat may achieve speed: but these facts, which perhaps satisfy the engineer, do not necessarily integrate them in society. Railroads may be quicker than canalboats, and a gas lamps may be brighter than a candle: but it is only in terms of human purpose and in relation to a human and social scheme of values that speed or brightness have any meaning. If one wishes to absorb the scenery, the slow motion of a canalboat may be preferable to the fast motion of a BMW motor car; and if one wishes to appreciate the mysterious darkness and the strange forms of a natural cave, it is better to penetrate it with uncertain step, with the assistance of a torch or a lantern than to descend into it by means of an elevator, as in the famous caves of Virginia, and to have the mystery entirely erased by a grand display of electric lights—a commercialized perversion that puts the whole spectacle upon the low dramatic level of a cockney amusement park. #RandolphHarris 3 of 14
Because the process of social evaluation was largely absent among the people who developed the machine in the eighteenth and nineteenth centuries the machine raced like an engine without a governor, tending to overheat its own bearings and lower its efficiency without any compensatory gain. This left the process of evaluation to groups who remained outside the machine milieu, and who unfortunately often lacked the knowledge and the understanding that would have made their criticisms more pertinent. The important thing to bear in mind is that the failure to evaluate the machine and to integrate it in society as a whole was not due simply to defects in distributing incomes, to errors of management, to the greed and narrow-mindedness of the industrial leaders: it was also due to a weakness of the entire philosophy upon which the new techniques and inventions were grounded. The leaders and enterprises of the period believed that they had avoided the necessity for introducing values, except those which were automatically recorded in profits and prices. They believed that the problem of justly distributing goods could be sidetracked by creating an abundance of them: that the problem of applying one’s energies wisely could be cancelled out simply by multiplying them: in short, that most of the difficulties that has hitherto vexed humankind has a mathematical or mechanical—that is a quantitative—solution. #RandolphHarris 4 of 14
The belief that values could be dispensed with constituted the new system of values. Values, divorced from the current processes of life, remained the concern of those who reacted against the machine. Meanwhile, the current processes justified themselves solely in terms of quantity production and cash results. When the machine as a whole overspeeded and purchasing power failed to keep pace with dishonest overcapitalization and exorbitant profits—then the whole machine went suddenly into reverse, stripped its gears, and came to a standstill: a humiliating failure, a dire social loss. One is confronted, then, by the fact that the machine is ambivalent. It is both an instrument of liberation and one of repression. It has economized human energy and it has misdirected it. It has created a wide framework of order and it has produced muddle and chaos. It has nobly served human purposes and it has distorted and denied them. The authentic innocence of the nonviolent person is the source of one’s power. The genuine rather than pseudo quality of the innocence, at least in the examples I have given, is attested by the facts, first, that the nonviolence does not involve any blocking off of awareness. Second, it does not involve the renouncing of responsibility. Third, its purpose is not to gain something for the individual oneself but for one’s community. #RandolphHarris 5 of 14
Nonviolent power acts as a goad to rulers’ ethics, a living rebuke to the smugness of their establishment. Members of the ruling class cannot turn blindly away from the nonviolent one, for one is obviously suffering and, by this, dramatizing the issue. When it is authentic, nonviolence has a religious dimension, since by its very nature it transcends the human forms of power. It seems to be the fact, however, that for every authentic form of nonviolent power there are dozens of unauthentic attempts to claim the role. These different kinds of power are obviously all present in the same person at different times. Many a business person who exercises manipulative or competitive power at work takes on nutrient power when one comes home to one’s family. The question—and it is a moral one—is the proportion of each kind of power in the total spectrum of the personality. No one can escape experiencing, in desire and in action, all the different types of power, and only self-righteous rigidity leads one to claim that one is immune from any of them. The goal for human development is to learn to use these different kinds of power in ways adequate to the given situation. When I use the word rebel for the artist, I do not refer to revolutionary or to such things as taking over the dean’s office; that is a different matter. Artists are generally soft-spoken persons who are concerned with their inner visions and images. However, that is precisely what makes them feared by any coercive society. #RanolphHarris 6 of 14
Artist are fear for they are the bearers of the human being’s age-old capacity to be insurgent. They love to emerse themselves in chaos in order to put it into form, just as God created form outside of chaos in Genesis. Forever unsatisfied with the mundane, the apathetic, the conventional, they always pus on to newer Worlds. Thus are they the creators of the uncreated conscience of the race. This requires an intensity of emotion, a heightened vitality—for is not the vital forever in opposition to death? We could call this intensity by many different names: I choose to call it rage. This rage is necessary to ignite the poet’s passion, to call forth one’s abilities, to bring together in ecstasy one’s flamelike insights, that one may surpass oneself in one’s poems. The rage is against injustice, of which there is certainly plenty in our society. However, ultimately it is rage against the prototype of all injustice—death. Do not just bless us, cruse us with your fierce tears. Some of us have to confront death and in some way accept it. However, we also have to express the eternally insurgent spirit—and as a result this will create a piercing elegance in your life. This rage has nothing at all to do with rational concepts of death, in which we stand outside the experience of death and make objective, statistical comments about it. That always has to do with someone else’s death, not our own. #RandolphHarris 7 of 14
We all know that each generation, whether of leaves or grass or human beings or any living things, must die in order for a new generation be born. I am speaking of death in a different sense. A child has a dog, and the dog dies. The child’s grief is mixed with deep anger. If someone tries to explain death in the objective, evolutionary way to one—everything dies, and dogs die sooner than most beings—one may well strike out against the explainer. The child probably knows all that anyway. Ones real sense of loss and betrayal comes from the fact that one’s love for one’s dog and the dog’s devotion to one are now gone. It is the personal, subjective experience of death of which I am speaking. As we grow older we learn how to understand each other better. Hopefully, we learn also to love more authentically. Understanding and love require a wisdom that comes only with age. However, at the highest point in the development of that wisdom, we will be blotted out. No longer will we see the trees turning scarlet in the autumn. No longer will we see the grass pushing up so tenderly in the Spring. Each of us will become only a memory that will grow fainter every year. This is the most difficult truth. What is our innocence, what is our guilt? All are vulnerable, none is safe. And whence is courage. #RandolphHarris 8 of 14
So one who strongly feels, behaves. The very bird, grown taller as one sings, steels one from straight up Though one is captive, one mighty singing says, satisfaction is a lowly thing, how pure a thing is joy. This is mortality, this is eternity. Thus mortality is at last brought into antiphony with its opposite, eternity. Existence is infinite, not to be defined; and though it seems but a bit of wood in your hand, to crave as you please, it is not to be played with and laid down. Abide at the center of your being for the more you leave it, the less you learn. We have a responsibility to some profound searching of the soul, and the integration of self-World relationships, be they soothing or contrary. The neurotic may make a conscious decision to overcome one’s anxiety. A girl, for example, who was tormented by anxiety, particularly concerning burglars, consciously decided to disregard the anxiety, to sleep alone in the attic, to walk alone in the empty house. The first dream she brought to analysis revealed several variations of this attitude. It contained several situations which in fact were frightening, but which each time she faced with bravery. In one of them she heard footsteps in the garden at night, stepped out on the balcony and called “Who’s there?’ She succeeded in losing her fear of burglars, but nothing was changed in the factors provoking her anxiety, other consequences of the still-existing anxiety remained. She continued to be withdrawn and timid, she felt unwanted and could not settle down to any constructive work. #RandolphHarris 9 of 14
Very often there is no such conscious decision in neurotics. Frequently the process goes on automatically. The difference from the normal, however, does not lie in the degree of consciousness of the decision, but in the result attained. All that a neurotic can attain by pulling oneself together is to lose a special manifestation of anxiety, as the girl lost her fear concerning burglars. I do not mean to undervaluate such a result. It may have a practical value and may also have a psychic value in strengthening self-esteem. However, since such results are usually over-estimated it is necessary to point out the negative side. (Dr. Freud has always stressed this point in emphasizing that the disappearance of symptoms is not a sufficient indication of a cure.) Not only does the essential dynamics of the personality remain unchanged, but when the neurotic loses a conspicuous manifestation of one’s existing disturbances one loses at the same time a vital stimulus to tackle them. The process of ruthlessly marching over an anxiety plays a great role in many neuroses and is not always recognized for what it is. The aggressiveness, for instance, which many neurotics display in certain situations is often taken as a direct expression of an actual hostility, while it may be primarily such a reckless marching over an existing timidity, under the pressure of feeling attacked. #RandolphHarris 10 of 14
While some hostility is usually present, the neurotic may greatly overdo the aggression one really feels, one’s anxiety provoking one to overcome one’s timidity. If this is overlooked there is danger of mistaking recklessness for veritable aggression. For many people the relating of rebellion to religion will be a hard truth. It brings with it the final paradox. In religion, it is not the sycophants or those who cling most faithfully to the status quo who are ultimately praised. It is the insurgents. Recall how often in human history the saint and the rebel have been the same person. Sōkrátēs was a rebel, and he was sentenced to drink hemlock. Jesus was a rebel, and she was crucified. Lestat was a rebel and he was killed by his own daughter. Joan of Arc was a rebel, and she was burned at the stake. Queen Akasha was a rebel and she was decapitated. Yet each of these figures and hundred like them, though ostracized by their contemporaries, were recognized and worshiped by the following ages as having made the most significant creative contributions in ethics and religion to civilization. Those we call saints rebelled against an outmoded and inadequate form of God on the basis of their new insight into divinity. #RandolphHarris 11 of 14
The teachings that led to the saints who rebelled deaths raised the ethical and spiritual levels of their societies. They were aware that Zeus, the jealous god of Mount Olympus, would no longer do. Hence Lestat stands for a religion of compassion. They rebelled against Yahweh, the primitive tribal god of the Hebrews who gloried in the deaths of thousands of Philistines. In place of him came the new visions of Amos and Isiah and Jeremiah of the god of love and justice. Their rebellion was motivated by new insights into the meaning of godliness. They rebelled against God in the name of the God beyond God. The continuous emergences of the God beyond God is the ark of creative courage in the religious sphere. Whatever sphere we may be in, there is a profound joy n the realization that we are helping to form the structure of the new World. This is creative courage, however, minor or fortuitous our creations may be. We can then say, Welcome, O life! We go for the millionth time to forge in the smithy of our souls the uncreated conscience of the race. The higher the peak one climbs, the lonelier the trail becomes. There is a paradox here for the loneliness exists outside the body, not inside the heart, and the more it grows outside the less it is felt inside. #RandolphHarris 12 of 14
The quest is to be walked alone. Yet although this means that one must have a solitary and creedless path if the Word is to be said, the Touch is to come, the Glimpse is to be seen, or the Feeling of the presence is to enter awareness, the gracious revelation is the sacred compensation. Because of the soul’s own infinitude, its expressions in art and culture, its manifestations in society and industry, will always be infinitely varied. If we find the contrary to exist among us today, it is because we have lost the soul’s inspiration and forfeited our spiritual birthright. The monotonous uniformity of our cities, the uncreative sameness of our society, the mass-produced opinions of our culture, and the standardized products of our immobilized mentalities reveal one thing glaringly—our cramping inner poverty. The being who possesses a spark of individuality must today disregard the rule of conformity and go one’s own way in appalling starving loneliness amid this lack of creativeness, this dearth of aspiration. In the end one must inwardly walk alone—as must everyone ese however beloved—since God allows no one to escape this price. Emotional union with the Overself is insufficient, fugitive ecstasies are not the final accomplishment. Better than both is the unshakeable serenity of the being. #RandolphHarris 13 of 14
As one climbs toward the ideal one find oneself drawing farther and farther away from one’s fellows who herd on the plains below. That which draws one to itself, also isolates one from others. One may wander through the low haunts of life, seeking the smiling figures of Fortune and Love. One may go, too, into the higher abodes of better people. In both places one finds illusion and frustration. So it comes about that one ceases one’s wandering and sits silently by a lone hearth. One knows then what one has always dimly suspected. A true soul will disdain to be moved expect by what natively commands it, though it should go sad and solitary in search of its master a thousand years. I wish you the best deliverance in that contest to which every soul must go alone. If one is really to attain Truth, one will have to learn how to stand solidly by oneself, how to live within oneself, and how to be satisfied with one’s inner purpose as one’s only companion. “And there will I bless thee and thy seed, and raise up unto me of thy seed, and of the seed of thy brother, and they who shall go with thee, a great nation. And there shall be none greater than the nation which I will raise up unto me of thy see, upon all the face of the Earth. And thus I will do unto thee because this long time ye have cried unto me,” reports Ether 1.43. #RandolphHarris 14 of 14
What have the many towers of great Rocklin to do with this endless sprawling World that comes so close to it. Wence came this metropolis of America with its clear blue skies and its vast teeming hillside McMansions? Beauty is beauty where you find it. At night, even these Spanish colonial cottages as they call them—the thousands upon thousands of houses that cover the streets on either side with their beautiful green lawns—are darling, for they have water, landscaping, sewerage, electricity, and they are peaceful and beyond all modern questions healthy and comfortable, and are strung with bright, shining electric lights. Sometimes it seems that light can transform anything! That is an undeniable and irreducible blessing of God’s grace. However, do the people of the suburbs know this? Is it for beauty that they do it? Or do they merely want a comfortable illumination in their beauty Cresleigh Homes? It does not matter. We cannot stop ourselves from making beauty. We cannot stop the World. Of course there is a way to stop the rampant spread of beauty. It has to do with regimentation, conformity, assembly-line aesthetics, and the triumph of the functional over the grandeur and marvelous. #RandolphHarris 1 of 17
One of the by-produces of the development of mechanical devices and mechanical standards has been the nullification of skill. What has taken place here within the factory has also taken place in the final utilization of its products. The safety razor, for example, has changed the operation of shaving from a hazardous one, best left to a trained barber, to a rapid commonplace of the day which even the most inept males can perform. The automobile has transformed engine-driving from the specialized take of the locomotive engineer to the occupation of millions of amateurs. The camera has in part transformed the artful reproduction of the wood engraver to a relatively simple photo-chemical process in which anyone can acquire at least the rudiments. As in manufacture the human function first becomes specialized, then mechanized, and finally automatic or at least semi-automatic. When the last stage is reached, the function again takes on some of its original non-specialized character: photography helps recultivate the eye, the telephone the voice, the radio the ear, just as the BMW motor car has restored some of the manual and operative skills that the machine was banishing from other departments of existence at the same time that it has given to the driver a sense of power and autonomous direction—a feeling of firm command in the midst of potentially constant danger—that had been taken away from one in other departments of life by the machine. #RandolphHarris 2 of 17
So, too, mechanization, by lessening the need for domestic service, has increased the amount of personal autonomy and personal participation in the household. In short, mechanization creates occasions for human effort; and on the whole the effects are more educative than were the semi-automatic services of slaves and menials in the older civilizations. For the mechanical nullification of skill can take place only up to a certain point. It is only when one has completely lost power of discrimination that a standardized Campbells canned soup can, without further preparation, take the place of a home-cooked one, or when one has lost prudence completely that a four-wheel brake or a BMW with XDrive can serve instead of a good driver. Inventions like these increase the province and multiple the interests of the amateur. When automatism becomes general and the benefits of mechanization are socialized, beings will be back once more in the Edenlike state which they have existed in regions of natural increment, like the South Seas: the ritual of leisure will replace the ritual of work, and work itself will become a kind of game. That is, in fact, the ideal goal of a completely mechanized and automatized system of power production: the elimination of work: the universal achievement of leisure. #RandolphHarris 3 of 17
In pondering slavery, when the shuttle wove by itself and the plectrum played by itself chief working people would not need helpers nor masters slaves. It is believed that beings were in the process of establishing the eternal validity of slavery; but for us today, this is just a way of justifying the existence of the machine. Work, it is true, is the constant form of being’s interaction with one’s environment, if by work one means the sum total of exertions necessary to maintain life; and lack of work usually means an impairment of function and a breakdown in organic relationship that leads to substitute forms of work, such as invalidism and neurosis. However, the work in the form of unwilling drudgery or of that sedentary routine which the Athenians so properly despised—work in these degrading forms if the true province of machines. Instead of reducing human beings to work-mechanisms, we can now transfer the main part of burden to automatic machines. This potentiality, still so far from effective achievement for beings at large, is perhaps the largest justification of the mechanical development of the last thousand years. From the social standpoint, one final characterization of the machine, perhaps the most important of all, must be noted: the machine imposes the necessity for collective effort and widens its range. To the extent that beings have escaped the control of nature they must submit to the control of society. #RandolphHarris 4 of 17
As in a serial operation every part must function smoothly and be geared to the right speed in order to ensure the effective working of the process as a whole, so in society at large there must be a close articulation between all its elements. Individual self-sufficiency is another way of saying technological crudeness: as our technics becomes more refined it becomes impossible to work the machine without large-scale collective cooperation, and in the long run a high technics is possible only on a basis of Worldwide trade and intellect intercourse. The machine has broken down the relative isolation—never complete even in the most primitive societies—of the handicraft period: it has intensified the need for collective effort and collective order. The efforts to achieve collective participation have been fumbling and empirical: so for the most part, people are conscious of the necessity in the form of limitations upon personal freedom and initiative—limitations like the automatic traffic signals of a congested center, or like the red-tape in a large commercial organization. The collective nature of the machine process demands a special enlargement of the imagination and special education in order to keep the collective demand itself from becoming an act of external regimentation. #RandolphHarris 5 of 17
To the extent that the collective discipline becomes effective and the various groups in society are worked into a nicely interlocking organization, special provisions must be made for isolated and anarchic elements that are not included in such a wide-reaching collectivism—elements that cannot without danger be ignored or repressed. However, to abandon the social collectivism imposed by modern technics means to return to nature and be at the mercy of natural forces. The regularization of time, the increase in mechanical power, the multiplication of goods, the contraction of time and space, the standardization of performance and product, the transfer of skill to automata, and the increase of collective interdependence—these, then, are the chief characteristics of our machine civilization. They are the basis of the particular forms of life and modes of expression that distinguish the World, at least in degree, from the various earlier civilization that preceded it. Least anyone think the myth of Prometheus can be brushed aside as merely an idiosyncratic tale concocted by playful Greeks, let me remind you that in the Judeo-Christian tradition almost exactly the same truth is presented. #RandolphHarris 6 of 17
I refer to the myth of Adam and Eve. This is the drama of the emerging of moral consciousness. In relation to this myth (and to all myths), the truth that happens internally is presented as though it were external. They myth of Adam is re-enacted in every infant, beginning a few months after birth and developing into recognizable form at the age of two or three, though ideally it should continue enlarging all the rest of one’s life. The eating of the apple of the tree of the knowledge of good and evil symbolize the dawn of human consciousness, moral consciousness and consciousness being at this point synonymous. The innocence of the Garden of Eden—the womb and the dreaming consciousness of gestation and the first month of life—are destroyed forever. The function of psychoanalysis is to increase this consciousness, indeed to help people eat of the tree of the knowledge of good and evil. If this experience is as terrifying for many people as it was for Oedipus, it should not surprise us. Any theory of resistance that omits the terror of human consciousness is incomplete and probably wrong. In place of innocent bliss, the infant now experiences anxiety and guilt feelings. Also, as part of the child’s legacy is the sense of individual responsibility, and, most important of all, developing only later, the capacity to love. #RandolphHarris 7 of 17
The shadow side of this process of individuality is the emergence of repression and, concomitantly, neurosis. A fateful event indeed! If you call this the fall of man, you should join Hegel and other analysts of history who have proclaimed that it was a fall upward; for without this experience there would be neither creativity nor consciousness as we know them. However, again, God was angry. Adam and Eve were driven out of the garden by an Angel with a flaming sword. The troublesome paradox confronts us in that both the Greek and the Judeo-Christian myths present creativity and consciousness as being born in rebellion against an omnipotent force. Are we to conclude that these chief gods, Zeus and Yahweh, did not wish humankind to have moral consciousness and the arts of civilization? It is a mystery indeed. The most obvious explanation is that the creative artist and poet and saint must fight the actual (as contrasted to the ideal) gods of our society—the god of conformism as well as the gods of apathy, material success, and exploitative power. These the idols of our society that are worshiped by multitudes of people. However, this point does not go deeply enough to give us an answer to the riddle. #RandolphHarris 8 of 17
In my search for some illumination, I read the legends of Anne Rice and discovered that perhaps Lestat gave up his vampire body, to switch places with Raglan James and become a human because he knew that David Talbot was old and could die and was his only true friend, but David refused to take the dark gift. So, Lestat figured if he gave up his body, even with a $20 million reward for the return of it, that Raglan would not want to give it up and David would be the only one willing to help him, and that perhaps that when they performed the body switching the Raglan, instead of going back into the beautiful tall, tan, body with blonde hair that he had stolen, that he would jump into David’s body, forcing David into the beautiful body because Raglan wanted nothing more than to become a vampire. And posing as David, Ragland could then get this dark gift, and have the power and immortality that he wanted. Raglan was really an old man and had stole the body from a young man and once that man was in his body, he hit in the dead to kill him. So the legend is all about Raglan ending his own torture by trading bodies until he could become immortal. This conclusion to the myth, if you can follow, tells us that the riddle of Prometheus is also connected with the problem of death. #RandolphHarris 9 of 17
The same with Adam and Eve. Enraged at their eating of the tree of the knowledge of good and evil, God cries out that he is afraid that they will eat of the tree of eternal life and become like one of us. So! Again the riddle has to do with the problem of death, of which eternal life is one aspect. The battle with the gods thus hinges on our own mortality! Creativity is a yearning for immortality. We human beings know that we must die. We have, strangely enough, a word for death. We know that each of us must develop the courage to confront death. Yet we also must rebel and struggle against it. Creativity comes from this struggle—out of rebellion the creative act is born. Creativity is not merely the innocent spontaneity of our youth and childhood; it must also be married to the passion of the adult human being, which is a passion to live beyond one’s death. Michelangelo’s withering, unfinished statues of slaves, struggling in their prisons of marble, are the most fitting symbols for our human condition. Although the higher consciousness may vary in vividness, before settling down to a fixed evenness of quality, it remains permanent at this stage. All problems vanish from one’s mind as though they have never been. One is under no necessity to concern oneself about anything or anyone. #RandolphHarris 10 of 17
God in his Heaven and all is well with the World. There is no tormenting situation to be cleared up, no difficult decision to be made, no quest to be followed through drawn-out struggles and personal self-disciplines, and inevitable disappointments. One has now the secret of it all, the blissful state of enlightenment. Hitherto one has been only partially oneself. Now, with this radiant entry into the eternal, one is completely oneself. Now one can speak to others, move in the World, and work out relationships, solely from one’s centre, straight from one’s core: no distortions, no hypocrisies, no insincerities. Here at last is true normality, existence as it was meant to be but is never found to be. One has attained the delight and freedom of spontaneous living. The savage may have it, to, but on a lower level. When the knowledge of the soul is not merely intellectual, however convincing, not only a matter of belief, however firm, but an unchangeable awareness of its ever-present existence, it is true knowledge authentic revelation, and blissful salvation. We move up from being to Being. It is a state which has been attained in its fullness by only a few persons during each century but which has been glimpsed at least once in a lifetime by many more. #RandolphHarris 11 of 17
There is another kind of power called integrative and this power is with the other person. My power then abets my neighbor’s power. A European friend of mine, when he was in this country working on his influential ideas and forming them into a book, would offer them for criticism; but the rest of us, rightly understanding how tender ideas can be when they are being born, would politely hold back any negative reaction. However, our friend would regularly react with impatience, protesting: “I want you to criticize me.” By this he meant that if we proposed an antithesis against his thesis, he would be forced to reform his thinking into a new and better synthesis. If opponents of all important truths do not exist, it is indispensable to imagine them and supply them with the strongest arguments which the most skillful devil’s advocate can conjure up. An audience rarely realizes how valuable its questions are to a speaker after a lecture, for they stimulate and compel one to alter or defend one’s position with renewed insight. I was tempted to call this kind of power cooperative, but I realized it too often beings with the victim having to be coerced into the cooperation. Our narcissism is forever crying out against the wounds of those who would criticize us or point out our weak spots. We forget that the critic can be doing us a considerable favor. #RandolphHarris 12 of 17
Certainly criticisms are often painful, and one has to brace one’s self in the face of them. We can slide back into manipulative power (by forcefully silencing the critic) or competitive power (by making the critic look silly). Or we can even protect our thin skins by means of nutrient power (patronizing the critic by implying one is confused and needs our care). However, if we do regress in these ways, we are losing an opportunity for new truth that the questioner, hostile or friendly as the case may be, may well be giving us. I recall my own experience in psychoanalysis. When my analyst would point out something about my character structure which I found painful, I would at first deny it out of hand. However, later on, as realized the truth of the insight, I would have to suffer the pain of changing my character structure according to this new truth. This confession is not as dramatic as it sounds, for everyone I have ever met also react in exactly this way in similar situation. Integrative power, I have said, can lead to growth by Hegel’s dialectic process of thesis, antithesis, and synthesis. All growth, even that of molecular structures, proceed in this way: there is one body, then there is its anti-body, and growth proceeds by the repulsion or attraction of these two into a new body. #RandolphHarris 13 of 17
Integrative power can be used with nonviolent methods on one’s opponents. One way of disarming the opponent is to expose their moral defenses. It weakens their morale and at the same time it works on their conscience. One just does not know how to handle it. No one can deny that this is describing a kind of power. It depends for its success not only on the courage of the nonviolent one, but also upon the moral development and awareness of the persons who are the recipients of the nonviolent power. One must be disciplined and adhere rigidly to nonviolence, it is incontestable that these same methods brought great psychological and spiritual power to bear upon the British rulers. Even if pitted against an entire empire, one can move it with eminent success by one fasting and prayer in a way that never could have been done by military power. It works on the conscience. Nonviolent power depends n memory, which in turn depends on the moral development of the persons against whom this kind of power is directed. The opponent has to live with one’ self, and this puts one in the position of having to remember that he, or she, or they have injured you. There was a judge, who shall remain nameless, who used his power to sentence two men to death. This judge spends his senile years going from person to person trying to explain and justify his act. #RandolphHarris 14 of 17
The judge cannot forget, and he cannot integrate his action with his self-image; and the conflict this sets up preys upon him and contributes, if not causes, his senile psychosis. Beings are curious creatures who are afflicted with memory. If one cannot integrate one’s memories into one’s self-image, one must pay for one’s failure by neurosis or psychosis; and one tries, generally in vain, to shake oneself loose from the tormenting memories. Truth exists only as the individual produces it n action. The aim of existential philosophy is so comprehend the human being’s immediate, unfolding situation in the World or, being-in-the-World. Our goal is to clarify the life-designs or experiential perimeters within which we live. What are their shapes, how much freedom, meaning, value and so on do they permit us? How can we optimize them in order to lead fuller, more productive lives? The impetus for existential speculation is almost always a profound crisis. Why else would people ask such poignant questions about who or what they are or where they are head? Such questions are almost invariably a response to individual or collective breakdown—a point at which the old patterns no longer work or lead toward catastrophe. It is precisely this speculation that makes the emergence in the context of crises—points of disruption and alarm—that give existential philosophy its depth. It is precisely complacency against which existential philosophers take their stand. #RandolphHarris 15 of 17
Existence is beyond the power of words to define: terms may be used but none of them is absolute. Existence by nothing bred, breeds everything, parent of the Universe. A way of escaping anxiety is to deny its existence. In fact, nothing is done about anxiety in such cases except denying it, that is, excluding it from consciousness. All that appears are the physical concomitants of fear or anxiety, such as shivering, sweating, accelerated heart-beat, choking, vomiting, and in the mental sphere, a feeling of restlessness, of being rushed or paralyzed. We may have all these feelings and physical sensations when we are afraid and are aware of being so; they may also be the exclusive expression of an existing anxiety which is suppressed. In the latter cases al that the individual knows about one’s condition is such outward evidence as the fact that one has to urinate frequently in certain conditions, that one becomes nauseated on trains, that at times one has night-sweats, and always without physical cause. It is also possible, however, to make a conscious denial of anxiety, a conscious attempt to overcome it. This is akin to what happens on the normal level, when it is attempted to get rid of fear by recklessly disregarding it. The most familiar example on the normal level is the soldier who, driven by the impulse to overcome a fear, performs heroic deeds. #RandolphHarris 16 of 17
The fact may be noted without reproach and without antagonism, without surprise and without arrogance, that beings are the victims of the very institutions they have themselves created and maintained. The individual who refuses to be lost in their mesmerized surrender to the false prestige of these institutions must go forth alone into an arid and empty wilderness, must set oneself apart from the World around one. One has entered a World of being where few beings will be able to follow one. Their lack of understanding will be the bar. One will find that few of one’s kind are settled in this World, a discovery which one may meet either with disappointment or with resignation. The being who is travelling this inner way soon finds and feels its loneliness. One may try to get rid of the feeling by joining a group, but this can give only a partial liberation and, in the end, only a temporary one. However, this loneliness need not be a cause of suffering. Rather one may come to enjoy it. The feeling of being isolated, the sense of walking a lonely path, is true outwardly but untrue inwardly. For there one is companioned by the Overself’s gentle ever-drawing love. One has only to grope within sufficiently to know this for oneself, and to know it with absolute certitude. #RandolphHarris 17 of 17
We took a walk among the tall trees. The freedom, immensity, and longevity of the trees was contrasted with our foreboding about the unmanageability of death. Their height and depth, beauty and sensuality are gateways to the cosmic; they are dimensions that petrify as well as compel. After all, what is our entire World to the stars above? What do they think of our tiny planet, I wondered, full of mad juxtaposition, happenstance, and endless struggle, and the deep crazed civilizations sprawled upon the face of it, and held together not by will or faith or communal ambition but by some dreamy capacity of the World’s millions to be oblivious to life’s tragedies and again and again sink into happiness, just as the passengers of that little ship sank into it—as if happiness were as natural to all beings as hunger or sleepiness or love of warmth and fear of the cold. Examine the part played by mechanical routine and mechanical apparatus in one’s day, from the alarm-clock that wakes one to the radio program that put one to sleep. Instead of adding to one’s burden by recapitulating it, think about how the modern machine civilization is a temporal regularity. From the moment of waking, the rhythm of the day is punctuated by the clock. Irrespective of strain or fatigue, despite reluctance or apathy, the household rises close to its set hour. #RandolphHarris 1 of 15
Tardiness in rising is penalized by extra haste in eating breakfast or in walking to catch the train: in the long run, it may even mean the loss of a job or of advancement in business. Breakfast, lunch, dinner, occur at regular hours and are of definitely limited duration: a million people perform these functions within a very narrow band of time, and only minor provisions are made for those who would have food outside this regular schedule. As the scale of industrial organization grows, the punctuality and regularity of the mechanical regime tend to increase with it: the time-clock enters automatically to regulate the entrance and exit of the worker, while an irregular worker-tempted by the trout in spring streams or ducks on salt meadows—finds that these impulses are as unfavorably treated as habitual drunkenness: if he would retain them, he must remain attached to the less routinized provinces of agriculture. The refractory tempers of work-people accustomed to irregular paroxysm of diligence have indeed been tamed. Under capitalism time-keeping is not merely a means of co-ordinating and interrelating complicated functions: it is also like money an independent commodity with a value of its own. The schoolteacher, the lawyer, even the doctor with one’s schedule of operations conform their functions to a timetable almost as rigorous as that of the locomotive engineer. #RandolphHarris 2 of 15
In the case of childbirth, patience rather than instrumentation is one of the chief requirements for a successful normal delivery and one of the major safeguards against infection in a difficult one. Here the mechanical interference of the obstetrician, eager to resume one’s rounds, has apparently been largely responsible for the current discreditable record of American physicians, utilizing the most sanitary hospital equipment, in comparison with midwives who do not attempt brusquely to hasten the process of nature. While regularity in certain physical functions, like eating and eliminating, may in fact assist in maintaining health, in other matters, like play, pleasures of the flesh, and other forms of recreation the strength of the impulse itself is pulsating rather than evenly recurrent: here habits fostered by the clock or the calendar may lead to dullness and decay. Hence the existence of a machine civilization, completely timed and scheduled and regulated, does not necessarily guarantee maximum efficiency in any sense. Time-keeping established a useful point of reference, and is invaluable for co-ordinating diverse groups and functions which lack any other common frame of acidity. In the practice of an individual’s vocation such regularity may greatly assist concentration and economize. However, to make it arbitrarily rule over human functions is to reduce existence itself to mere time-serving and to spread the shades of the prison house over too large area of conduct. #RandolphHarris 3 of 15
The regularity that produces apathy and atrophy—that acedia which was the bane of monastic existence, as it is likewise of the army—is as wasteful as the irregularity that produces disorder and confusion. To utilize the accidental, the unpredictable, the fitful is as necessary, even in terms of economy, as to utilize the regular: activities which exclude the operations of chance impulses forfeit some of the advantages of regularity. In short: mechanical time is not an absolute. And a population trained to keep to a mechanical time routine at whatever sacrifice to health, convenience, and organic felicity may well suffer from the strain of that discipline and find life impossible without the most strenuous compensations. The fact that pleasures of the flesh in a modern city is limited, for workers in all grades and departments, to the fatigued hours of the day may add to the efficiency of the working life only by a too-heavy sacrifice in personal and organic relations. Not the least of the blessings promised by the shortening of working hours is the opportunity to carry into bodily play the vigor that has hitherto been exhausted in the service of machines. Next to mechanical regularity, one notes the fact that a good part of the mechanical elements in the day are attempts to counteract the effects of lengthening time and space distances. #RandolphHarris 4 of 15
The refrigeration of eggs, for example, is an effort to space their distribution more uniformly than the hen herself is capable of doing: the pasteurization of the milk is an attempt to counteract the effect of the time consumed in completing the chain between the cow and the remote consumer. The accompanying pieces of mechanical apparatus do nothing to improve the product itself: refrigeration merely halts the process of decomposition while pasteurization actually robs the mile of some of its value as nutriment. Where it is possible to distribute the population closer to the rural centers where milk and butter and green vegetables are grown, the elaborate mechanical apparatus for counteracting time and space distances may to a large degree be diminished. One might multiply such examples from many departments; they point to a fact about the machine that has not been generally recognized by those quaint apologists for machine-capitalism who look upon every extra expenditure of horsepower and every fresh piece of mechanical apparatus as an automatic net gain in efficiency. I wonder whether the typewriter, the Internet, digital phones, electronic mail, the telephone, social media, and the automobile, though creditable technological achievements have wasted more effort and substance than they have saved, whether they are not to be credited with an appreciable economic loss, because they have increased the pace and the volume of correspondence and communication and travel out of all proportion to the real need. #RandolphHarris 5 of 15
Each improvement in locomotion has increased the area over which people are compelled to move: so that a person who would have to spend half an hour to walk to work a century ago must still spend half an hour reach one’s destination, because the contrivance that would have enabled one to save time had one remained in one’s original situation now—by driving one to a more distant residential area—effectually cancels out the gain. One further effect of our closer time co-ordination and our instantaneous communication must be noted here: broken time and broken attention. The difficulties of transport and communication before 1850 automatically acted as a selective screen, which permitted no more stimuli to reach a person than one could handle: a certain urgency was necessary before one received a call from a long distance or was compelled to make a journey oneself: this condition of slow physical locomotion kept intercourse down to a human scale, and under definite control. Nowadays this screen has vanished: the remote is as close as the near; the ephemeral is as emphatic as the durable. While the tempo of the say has been quickened by instantaneous communication the rhythm of the day has been broken: the radio, the telephone, the daily newspaper clamor for attention, and amid the host of stimuli to which people are subjected, it becomes more and more difficult to absorb and cope with it as a whole. #RandolphHarris 6 of 15
The common being is as subject to these interruptions as the scholar or the being of affairs, and even the weekly period of cessation from familiar tasks and contemplative reverie, which was one of the great contributions of Western religion to the discipline of the personal life, has become an ever remoter possibility. These mechanical assistance to efficiency and cooperation and intelligence have been mercilessly exploited, through commercial and political pressure: but so far—since unregulated and undisciplined—they have been obstacles to the very ends they affect to further. We have multiplied the mechanical demands without multiplying in any degree our human capacities for registering and reacting intelligently to them. With the successive demands of the outside World so frequent and so imperative, without any respect to their real importance, the inner World becomes progressively meager and formless: instead of active selection there is passive absorption ending in the state happily described as addled subjectivity. This could produce anxiety. An element in anxiety is its apparent irrationality. To allow any irrational factors to control them is for some persons more intolerable than for others. It is particularly hard to endure for those who secretly feel in danger of being swamped by irrational contrasting forces within themselves, and who have automatically trained themselves to exercise a strict intellectual control. #RandolphHarris 7 of 15
Thus they will not consciously tolerate any irrational elements. Besides containing individual motivations this latter reaction involves a cultural factor, inasmuch as our culture places great stress on rational thinking and behavior and regard irrationality, or what may appear as such, as inferior. To a certain extent connected wit this is the last element in anxiety: by its very irrationality anxiety presents an implicit admonition that something within us is out of gear, and therefore it is a challenge to overhaul something within ourselves. Not that we consciously take it as a challenge; but implicitly it is one, whether we choose to acknowledge it or not. None of us likes such a challenge; it may be said that we are opposed to nothing so much as to the realization that we must change some attitude of our own. The more hopelessly, however, a person feels trapped in the intricate network of one’s fear an defense mechanism, and the more one has to cling to one’s delusion that one is right and perfect in everything, the more one instinctively rejects any—even if it is only indirect or implicit—insinuation of something wrong in oneself and any need to change. #RandolphHarris 8 of 15
In our culture there are four main ways of escaping anxiety: rationalize it; deny it; narcotize it; avoid thoughts, feelings, impulses and situations which might arouse it. One method—rationalization—is the best explanation for evasion of responsibility. It consists in turning anxiety into a rational fear. If the psychic value of such a shift is disregarded we might imagine that not much is changed by it. The over-solicitous mother is in fact just as concerned about her children, regardless of whether she admits to having anxiety or whether she interprets her anxiety as a justified fear. One can any number of times, however, make the experiment of telling such a mother that her reaction is not a rational fear but an anxiety, implying that it is disproportionate to the existing danger and involves personal factors. In response she will refute this insinuation and will put all her energy into proving you entirely wrong. Did Stephanie not catch this infectious disease in the nursery? Did Mike not break his leg climbing trees? Has not a man tried not recently to lure children by promising them candy in Midtown Sacramento? Is her own behavior not entirely dictated by affection and duty? Whenever we meet such a vigorous irrational attitudes we may be sure that the attitude defended has important functions for the individual. #RandolphHarris 9 of 15
Instead of feeling a helpless pray to her emotions, such a mother feels she can actively do something about the situation. Instead of recognizing a weakness she can feel proud of her high standards. Instead of admitting that irrational elements pervade her attitude she feels entirely rational and justified. Instead of seeing and accepting a challenge to change something within herself she can go on shifting the responsibility to the outside World and thereby escape facing her own motivations. Of course she has to pay the price for these momentary advantages by never getting rid of her worries. Particularly do the children have to pay the price. However, she does not realize that, and in the last analysis she does not want to realize it, because deep down she clings to the delusion that she can change nothing within herself and yet manage to have all the benefits that would ensure from a change. The same principle holds true for all tendencies to believe that anxiety is a rational fear, whatever its content may be: fear of childbirth, of low-income housing, of diseases, of errors in diet, or your retirement check being stolen, of catastrophes, of impoverishment. We will discuss the other aspects of anxiety in future sessions. Nonetheless, sometimes anxiety is a story about our most instructive liberation because thy take our cray condition (within the boundless) seriously. Anxiety harkens to that “something more” that sustains even as it alarms. #RandolphHarris 10 of 15
There is but one truly serious philosophical problem, and that is whether life is or is not worth living. When I consider the short duration of my life, I am terrified and wonder that I am here rather than there now rather than then. This is an attempt to understand the fundamental conditions of human existence to propose response-able, that is, thoughtful, deeply searching responses to those conditions. Sometimes we attract the same types of people in our lives and want desperately to escape from them and that represents a total giving over to their infinitude axis. With increasing degrees of identification and mergence, one will discover the chaos that buttresses that link. One may discover that a thorough surrender has no linguistic or cultural context within which to orient oneself, no consoling appeals, but is an absurd harrowing spin. By desperately trying to make someone into person you find fascinating, one will discover that this is a totally different being, and it will eventually drag one into cynicism and despair. When one overcomes dazzlement, the price is despair. The way to resolve the situation is for the part to realize that one has gone too far and that the limited World of flaws and foibles must be addressed. The former person may have loved you. The latter person may have inspired you, but overwhelmed you. This means it is time to search anew. #RandolphHarris 11 of 15
The implication is that one is caught between the banal (limited), and the fanatical (transcendent). The problem is that neither of these experiences was very fulfilling. The banal is oppressive and the fanatical is disorienting. Indeed, both are reactions to one another. The banal is a defense against the intensity of the fanatical, and the fanatical, is a defense against the devitalization of the banal. When a person has to beg and plead for you to move on and leave that alone, that is very sad. That means they feel your presence is intolerable, overpowering, and dangerous. It seals off the deeper wisdom of human history. In ancient Greek civilization, there is the myth of Prometheus, a Titan living on Mount Olympus, who saw that human beings were without fire. His stealing fire from the gods and giving it to humankind is taken henceforth by the Greeks as the beginning of civilization, not only in cooking and in the weaving of textiles, but in philosophy, science, drama, an in culture itself. However, the important point is that Zeus was outraged. He decreed that Prometheus be punished by being bound to Mount Caucasus, where a vulture was to come each morning and eat away his liver which would grow again at night. This element in the legend, incidentally, is a vivid symbol of the creative process. How we treat others is how we will be treated. #RandolphHarris 12 of 15
The two schools of thought, one of which says that spiritual attainment depends on self-effort and the other that it depends wholly upon the Grace of God, do not really clash, if their claims are correctly and impartially understood. When a being begins one’s spiritual quest, it is solely by one’s own strivings that one makes one’s initial progress. The time comes, however, when this process seems to stop and when one seems to stagnate. One has to come to the end of a stage which was really a preparatory one. The stagnation indicates that the path of self-effort is no longer sufficient and that one must now enter upon the path of reliance upon Grace. This is because in the earlier stage, the Ego was the agent for all one’s spiritual activities, whilst it provided the motives which impelled one into these activities. However, the Ego can never be really sincere in desiring its own destruction, nor can it ever draw from its own resources the power to rise above itself. So it must reach this point where it ceases self-effort and surrenders itself to the higher power which may be variously named God or the Higher Self, and relies on that power for further progress. However, because the aspirant is living in a human form, the higher power can reach one best through finding a living outlet which is also in a human form. So it bestows grace upon one partly as a reward and partly as a consequence of one’s own preparatory efforts by leading one to such an outlet, which is none other than a Master or Guide in the flesh. #RandolphHarris 13 of 15
No being is wholly saved by own’s own effort alone. If one fails to make effort, nor can any Master save one. Thus, if introduced at the proper stage, the claims of both schools are correct. There is little place today as ever for the spiritual individualist, the being who can betray oneself and deny truth for the sake of peaceably steeling down in one of society’s organized groups or established institutions. The climate is hostile to one. One must remain a lone thinker, self-exiled, paying a price but getting one’s money’s worth. The independent mind which does not wish to commit itself to any creed or group or cult must accept its loneliness as the price of its independence. Nutrient power is perhaps best illustrated by the normal parents care for his or her children. It is a form of power not only because the child, in one’s younger years, needs our effort and attention, but all our lives we get pleasure out of exerting ourselves from time to time for the sake of the other. Obviously a good deal of this kind of power is necessary and valuable in relations with friends and loves ones. It is the power that is given by one’s care for the other; we wish one well. At its best, teaching is a good example. Statesmanship, again, at its best, also shows element of nutrient power. This is expressed in the projection of the political leader of parental images (the czar as “Little Father”; the “father image” given to the American president). #RandolphHarris 14 of 15
Nutrient power comes out of a concern for the welfare of the group for which the statesman carries responsibility. It is the constructive aspect of political and diplomatic power. Such a person will claim no essential superiority over other beings; on the contrary, one will plainly admit that they, too, may attain the same state of inspiration which one possess. President Trump confessed, repeatedly, “I am only a human being like unto yourselves. However, revelations are made to me and I want to eliminate poverty and make America better than it has ever been.” An utterly honest appraisal of what enlightenment and liberation really are both in experience and idea is still needed. Is it given to any human being to express one’s higher self constantly and without interruption of one’s ego? There is a sphere about which the most confused ideas exist or else it has been entirely misunderstood. Enlightenment is both a bestowal by grace and achievement by self. Enlightening, philosophically found, is both an experience and an understanding. It is a state attained by very few and only after a great struggle. Awareness is not enough to describe full enlightenment. Knowingness includes it but goes farter and is hence a better term. There is in one now a translucency of mind which gives all things, all persons, all events, a deeper diviner significance. Life henceforth has a wonderful and beautiful meaning. “Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie,” reports Ether 3.12. #RandolphHarris 15 of 15
The evening sky was a deep shining blue, as it is often in this part of the World, as incandescent as it can be over Cresleigh Homes Rocklin Trails, and the soft white clouds made the same clean and dramatic panorama on the far edge of the gleaming sea. Entrancing, and this was but one tiny part of the golden state of California. Why do I ever wander in other climes at all? The plain truth is that the more any being is exposed to middle-class values, the more sophisticated one becomes. Many people feel resigned to their fate, however. They are furiously angry at themselves for what they were doing, or desperately hunting other work that would pay as well and in addition offer some variety, some prospect of change and betterment. Some opportunity to obtain the American Dream of owning a beautiful home, having a wife and kids and two nice automobiles, and a saving account to help pay for college, medical bills, home repairs, and maintenance and for family vacations. Beings are sick of being pushed around by harried foremen (themselves more pitied than hated), sick of working like blinkered donkeys, sick of being dependent for their livelihood on maniacal production-merchandising setup, sick of working in a place where there is no spot to relax during the twelve-minute rest period. #RandolphHarris 1 of 16
The mature people stay put and wait for their vacations. However, since the corporations demands young blood (if you are over thirty-five, you have a hard time getting hired), the corporation in which I work is aswarm with new faces every day; labor turnover was so fantastic and absenteeism so rampant, with the young people knocking off a day or two every week to hunt up other jobs, that the company is forced to over-hire in order to have sufficient workers on hand at the starting siren. Nevertheless, white-collars commuters, too, dislike their work, accept it only because it buy their family commodities, and are constantly on prowl for other work, I can only reply that for me at any rate this is proof not of the disappearance of the working class but of the proletarianization of the middle class. Perhaps it is not taking place quite in the way that Marx envisaged it, but the alienation of the white-collar being (like that of the laborer) from both their tools and whatever one produces, the slavery that chains the exurbanite to the commuting timetable (as the worker is still chained to the timeclock), the anxiety that sends the white-collar being home with one’s briefcase for an evening’s work (as it degrades the working being into pleading for long hours of overtime), the displacement of the white-collar slum from the wrong side of the river to the suburbs (just as the working-class slum is moved from old-law tenements to skyscrapers barracks)—all these mean to me that the white-collar being is entering (though one’s arms may be loaded with commodities) the gray World of the working being. #RandolphHarris 2 of 16
Three quotations from beings with whom I worked may help bring my view into focus: Before starting work: “Come on, suckers, they say the Foundation wants to give away more than half a billion this year. Let us do and die for the old Foundation.” During rest period: “Ever stop to think how we craw here bumper to bumper, and crawl home bumper to bumper, and we have got to turn out mere every minute to keep our jobs, when there is not even any room for them on the highways?” At quitting time (this from the mature foremen, whose job is not only to keep things moving, but by extension to serve as company spokesmen): “You are smart to get out of here…I curse they day I ever started, now I am stuck: any man with brains that stays here ought to have his head examined. This is no place for an intelligent human being.” Such is the attitude towards work. And towards the product? On the one hand it is admired and desire as a symbol of freedom, almost a substitute for freedom, not because the worker participated in making it, but because our whole culture is dedicated to the proposition that the automobile is both necessary and beautiful. #RandolphHarris 3 of 16
On the other hand the automobile is hated an disposed—so much that if your new car smells bad it may be due to a banana peel crammed down its gullet and sealed up thereafter, so much that if your dealer cannot locate the rattle in your new car you might ask him or her to open the welds on one of those tail fins and vacuum out the nuts and bolts thrown in by workers sabotaging their own product. Sooner or later, if we want a decent society—by which I do not mean a society glutted with commodities or one maintained in precarious equilibrium by over-buying and forced premature obsolescence—we are going to come face to face with the problem of work. Apparently the Russians have committed themselves to the replenishment of their labor force through automatic recruitment of those intellectually incapable of keeping up with severe scholastic requirements in the public educational system. Apparently we, too, are heading in the same direction: although our economy is not directed, and although college education is as yet far from free, we seem to be operating in this capitalist economy on the totalitarian assumption that we can funnel the underprivileged, undereducated, or just plain underequipped, int a factory, where are can proceed t forget about them once we have posted the minimum fair labour standards on the factory wall. #RandolphHarris 4 of 16
If this is what we want, let us be honest enough to say so. If we conclude that there is nothing noble about repetitive work, but that it is nevertheless good enough for the lower orders, let us say that, too, so we will at least know where we stand. However, if we cling to the belief that other beings are our brothers and sisters, not just Egyptians, or Israelis, Canadians, or Hungarians, but all beings, including millions of Americans who grind their lives away on an insane treadmill, then we will have to start thinking about how their work and their lives can be made meaningful. That is what I assume the Hungarians, both workers and intellectuals, have been thinking about. Since no one has been ordering us what to think, since no one has been forbidding our intellectuals to fraternize with our workers, should not it be a little easier for us to admit, first, that our problems exist, then to state them and then to see if we can resolve them? Competitive power is power against another. In its negative form, it consists of one person going up not because of anything one does or any merit one has, but because one’s opponent goes down. There are many examples of this in industry and in universities, such as the appointing of a president or chairman when there is only one desire position and many applicants. #RandolphHarris 5 of 16
Competitive power may also be the kind of power present in student rivalry due to the grading system, which promotes destructive personal influences directly counter to whatever impulses students have toward mutual caring and cooperation. It causes college students to hate transfer students from junior colleges because they believe they are better prepared to handle the curriculum. The chief criticism of this kind of power is its parochialism: it continuously shrinks—although not as drastically as manipulation—the area of human community in which one lives. However, at this point we note a very interesting shift from destructive to constructive power. For competitive power can give zest and vitality to human relations. I refer to the kind or rivalry that is stimulating and constructive. A football game in which one side immediately establishes its superiority is simply not interesting. We want our opponents to test our mettle; pure ease at winning is boring. This kind of competition is much more present in the business World than most people assume; that the achievement (which I include in the realm of power) of businessmen is possessed in their own satisfaction in getting better results, more efficient activity, to which their competition pushes them. #RandolpHarris 6 of 16
It is worthwhile to remind ourselves that the great drama of The Queen of the Damned, The Vampire Lestat, Tale of the Body Thief, and Interview with the Vampire and many of the works of Anne Rice were produced in competitions. The implication is that it is not competition itself that is destructive but only the kind of competitive power. The competition between America and China, in the race to the Moon or to produce more cost efficient and better forms of technology (mousetraps), drains off a great deal of tension that would otherwise go to warfare. This kind of competition in sports is a counteraction to the competitive power that might otherwise lead America and Russian to tear at each other’s throats. Even if such assertions presuppose a too simplistic view of international aggression, they nevertheless do illustrate a beneficial form of competitive power. To have someone against you is not necessarily a bad thing; at least one is not over you or under you, and accepting one’s rivalry may bring out dormant capacities in you. For example, Lestat in The Tales of the Body Thief switched bodies with a human, but found he was unhappy because it was not natural for him. He thought he missed blue skies, green grass, Sunlight, and blue oceans, but being human almost killed him. It brought out the weakness in him and made he see that in his vampire body he was happy, a superior being, and knew that his human adventure had failed. #RandolphHarris 7 of 16
Fear and anxiety are both proportionate reactions to danger, but in the cause of fear the danger is a transparent, objective one and in the case of anxiety it is hidden and subjective. That is, the intensity of the anxiety is proportionate to the meaning the situation has for the person concerned, and the reasons why one is thus anxious are essentially unknow to one. The practical implication of the distinction between fear and anxiety is that the attempt to argue a neurotic out of one’s anxiety—the method of persuasion—is useless. One’s anxiety concerns not the situation as it stands actually in reality, but the situation as it appears to one. The therapeutic task, therefore, can be only that of finding out the meaning certain situations have for one. Having qualified what we mean by anxiety we have to get an idea of the role it plays. The average person in our culture is little aware of the importance anxiety as in one’s life. Usually one remembers only that one had some anxiety in one’s childhood, that one had one or more anxiety dreams, and that one was inordinately apprehensive in a situation outside one’s daily routine, as, for instance, before an important talk with an influential person or before examinations. The information we get from neurotic persons on this score is anything but uniform. #RandolphHarris 8 of 16
Some neurotics are fully aware of being hounded by anxiety. Its manifestations vary immensely: it may appear as diffused anxiety, in the form of anxiety-attacks; it may be attached to definite situations or activities, such as heights, high rise buildings, low income housing, school, streets, public performances; it may have a definite content, such as apprehension about getting married, becoming insane, growing out of your teenage body as an adult, getting cancer, swallowing pins. Others realize that they have anxiety now and then, with or without know the conditions that provoke it, but they do not attribute any importance to it. Finally there are neurotic persons who are aware only of having depressions, feelings of inadequacy, disturbances in pleasures of the flesh, and the like, but they are entirely unaware of ever having or having had anxiety. Closer investigation, however, usually proves their first statement to be inaccurate. In analyzing these persons one invariably finds just as much anxiety beneath the surface as in the first group, if not more. The analysis makes theses neurotic persons conscious of their previous anxiety and they may recall anxiety dreams or situation in which they felt apprehensive. Yet the extent of anxiety acknowledged by them usually does not surpass the normal. This suggests that we may have micro anxiety without knowing it. #RandolphHarris 9 of 16
When it is put in this way the significance of the problem involved here does not show. It is part of a more comprehensive problem. We have feelings of affection, anger, suspicion, so fleeting that they scarcely invade awareness, and so transitory that we forget them. These feelings may really be irrelevant and transitory; but they may just as well have behind them a great dynamic force. The degree of awareness of a feeling does not indicate anything of its strength or importance. Concerning anxiety this means not only that we may have anxiety without knowing it, but that anxiety may be the determining factor in our lives without out being conscious of it. In fact, we seem to go to any length to escape anxiety or to avoid feeling it. There are many reasons for this, the most general reason being that intense anxiety is one of the most tormenting affects we can have. Patients who have gone through an intense fit of anxiety will tell you that they would rather die than have a recurrence of that experience. Besides, certain elements contained in the affect of anxiety may be particularly unbearable for the individual. One of them is helplessness. One can be active and courageous in the face of great danger. However, in a state of anxiety one feels—in fact, is—helpless. #RandolphHarris 10 of 16
To be rendered helpless is particularly unbearable for those persons whom power, ascendancy, the idea of being master of any situation, is a prevailing ideal. Impressed by the apparent disproportion of their reaction they resent it, as if it demonstrated a weakness or a cowardice. Why is creativity so difficult? And why does it require so much courage? Is it not simply a matter of clearing away the dead forms, the defunct symbols and the myths that have become lifeless? No. It is as difficult as forgoing in the smithy of one’s soul. We are faced with a puzzling riddle indeed. Having attended a concert given by Aaliyah, Sully Erna wrote the following letter when he got home:
Beneath Sully Erna’s letter there was a profound truth—creativity provokes the jealousy of the gods. This is why authentic creativity takes so much courage: an active battle with the gods is occurring. I cannot give you any complete explanation of why this is so; I can only share my reflections. Although the film Queen of the Damned is based on the legend, one can see the intimidation and disdain when Queen Akasha played by Aaliyah when she walked into the bar. And if you read the novel The Queen of the Damned, by the description of Akasha, you can tell that role was meant for Aaliyah. Her life’s work is probably more significant than most can truly understand. That was a powerful role. It is akin to Meghan Markle being made a duchess, and the struggles she faces carrying and giving birth to a royal heir. Down through the ages, authentically creative figures have constantly found themselves in such a struggle. An architect builds a house with the same feeling as that with which a criminal commits a crime. In Judaism and Christianity the second of the Ten Commandments adjures us, “You shall not make yourself a graven image, or any likeness of anything that is in the Heavens above or that is in the Earth beneath, or that is in the water under the Earth.” I am aware that the ostensible purpose of this commandment was to protect Jewish people from idol worship in those idol-strewn times. #RandolphHarris 12 of 16
However, the commandment also expresses the timeless fear that every society harbors of its artist, poets, entertainers and saints. For they are the ones who threaten the status quo, which each society is devoted to protecting. It is clearest in the struggles occurring in American to usurp power from President Trump and the republican party. Yet in spite of this divine prohibition, and despite the courage necessary to flout it, countless Jews and Christians through the ages have devoted themselves to painting and sculpting and entertaining and have continued to make graven images and produce symbols in one form or another. Many of then have had the same experience of a battle with the gods. That is because genius and psychosis are so close to each other. Also, creativity carries such an inexplicable guilt feeling. So many entertainers and artist experience death by suicide, or assassination and often at the very height of their achievement, much like Aaliyah. We burn with desire to find a steadfast place and an ultimate fixed basis whereon we may build a tower to reach the infinite. However, our whole foundation breaks up, and Earth opens to be abysses. #RandolphHarris 13 of 16
As result, we have witnessed an explosion of interest in the transcendental dimension of human experience. The recent collapse of traditions has brought an even greater sense of desolation to many clients and even greater impulse to compensate for and deny that desolation. Some have turned to drugs to provide that compensation, others to materialism, and still others to relationships and religion. We have also witnessed an avalanche of studies extolling the transcendental (or transpersonal) dimension of human experience. They have provided a necessary counterweight to the smug, antiseptic traditional psychological theorizing on this topic. Transpersonal psychologist encourage their clients to take guidance not from observed reality or rational thinking, but rather from their intuitive minds and other intangible sources. Some transpersonal theorists, on the other hand, are equally insistent about the virtues of transcendental experience. Such theorists as Ken Wilber unqualifying embrace the notion of an ultimate or godlike human consciousness, totally unrestricted by time and space. The film Queen of the Damned was supervised like no other film anyone knew of. #RandolphHarris 14 of 16
It appeared to be one of Warner Brothers most important projects, and they obsessed with every detail. Queen of the Damned (2002) is also considered by some—for example, the British critic Robin Wood—to be one of the finest, if not the finest, motions pictures ever made alone with Interview with the Vampire (1994). The theological strict and rigid doctrines that God can take on the nature of living beings constitutes a mystery beyond human understanding. It is unintelligible and unacceptable to philosophy, which can limit God’s unbound being to no particular place, no here or there. The moment we give to finite human beings that which we should give to infinite God alone, in that moment we place Earthen idols in the sacred shrine. We must not give to finite human beings the attributes of Divinity as we must not give to Divinity the attributes of individual beings. There is metaphysically no such thing as a human appearance of God that we know of, as the Infinite Mind brought down into finite flesh. God cannot be born in the flesh, cannot take a human incarnation. If God could so confine himself, he would cease to be God. For how could the Perfect, the Incomprehensible, and the Inconceivable become the imperfect, the comprehensible, and the conceivable? I guess this is why the legend of vampires, who have godly powers, have flaws and are evil by nature. #RandolphHarris 15 of 16
From time to time, someone is born predestined to give a spiritual impulse to a particular people, area, or age. One is charged with a special mission of teaching and redemption and is imbued with special power from the universal intelligence to enable one to carry it out. One must plant seeds which grow slowly into trees to carry fruit that will feed millions of unborn people. In this sense one is different from and, if you like, superior to anyone else who is also inspired by the Overself. However, this difference or superiority does not alter one’s human status, does not make one more than a being still, however divinely used and power-charged one may be. All of this is not to be misunderstood to mean that we suggest that everyone ought to acquire every item of one’s spiritual knowledge afresh through one’s own personal experience, ignoring all the experience of the whole race. On the contrary, we would strongly suggest that one avail oneself of this experience through the form it has taken in great literature throughout the World. A competent spiritual director of one’s way is certainly worth having, but unfortunately the problem of where to find such a being seems insuperable. If an aspirant is lucky enough to solve it without becoming the victim of one’s own imagination one will be lucky indeed. If not, let one exploit one’s own inner resources. Let one appeal to the divine soul within oneself for what one needs. #RandolphHarris 16 of 16
I do believe you! Every word you have said. And the literal truth is unimportant. You seek something that the saints sought when they renounced their normal lives, when they blundered into the service of Christ. And never mind that you do not believe in Christ. It is unimportant. What is important is that you have been miserable in the existence you have lived until now, miserable to the point of madness, and that my way would offer you an alternative. Nature is mortal’s inorganic body, that is, nature apart from the human body itself. TO say that beings live on nature means that nature is one’s body, that is, nature apart from the human body itself. To say that beings live on nature means that nature is one’s body with which one must remain in constant and vital contact in order not to die. And to say that being’s physical and spiritual life is linked to nature is simply an expression of the interdependence of all natural forces, for beings themselves are part of nature. Just as alienated labor separates beings from nature and from themselves—one’s own active functions and life activity—so too its alienated one from the species, from other beings. What happens in the end is that beings regard their labor—their life-activity, one’s productive life—merely as a means of satisfying one’s drive for physical existence. Yet productive life is the real life of the species. #RandolphHarris 1 of 14
The whole character of a species is evident in its particular type of life-activity; and free, conscious activity is the genetic character of human beings. However, alienated labor reduces this area of productive life to a mere means of existence. To make us connected to our product and labor, beings design in accordance with the laws of beauty. They produce things that make them happy and use the money they earn from their labor to buy private property, something the love that connects them with their work, and makes it more enjoyable. Just because you do not yet sort memos, do not yet sit in conferences, and do not yet sip martinis from your lunch box, do not let your attitude toward your work be generally compounded of hatred, shame and resignation. I have worked on the line with men who have doubled as mechanics, repairmen, salesmen, contractors, builders, farmers, cab-drivers, lumberyard workers, countermen. I would guess that there are many more of these than show up in the official statistics: often people will work for less if one can be paid under the counter with tax-free dollars. Nor is that all. The factory worker with dependents cannot carry the debt load one shoulders—the middle-class debt load, if you like, of nagging payment on car, washer, dryer, TV, clothing, house itself without family help. #RandolphHarris 2 of 14
Even if one puts in fifty, sixty, or seventy hours a week at one or two jobs, one has to count on his wife’s paycheck, or his son’s, his daughter’s, his brother-in-law’s; or on his mother’ social security, or his father’s veteran’s pension. The working-class family today is not typically held together by the male wage-earner, but by multiple wage-earners often of several generations who club together to get the things they want and need—or are pressured into believing they must have. It is at best a precarious arrangement; as for its toll on the physical organism and the psyche, that is a question perhaps worthy of further investigation by those who currently pronounce themselves bored with Utopia Unlimited in the Fat Millennium. But what of the worker’s middle-class expectations? If these expectations have changed at all in recent years, they would seem to have narrowed, rather than expanded, leaving a psychological increment of resignation rather than of unbounded optimism (expect among the very young—and even among them the optimism focuses more often on better-paying opportunities elsewhere in the labor market than on illusory hopes of swift status advancement). #RandolphHarris 3 of 14
The worker’s expectations are for better pay, more humane working conditions, more job security. As long as one feels that one is going to achieve them through an extension of existing conditions, for that long one is going to continue to be a middle-class conservative in temper. But only for that long. I suspect that what middle-class writers mean by the worker’s middle-class expectations are one’s cravings for commodities—one’s determination to have no only fin-tailed cars and single-unit washer-dryers, but McMansions with butterfly chairs in the rumpus room, African masks on the wall, Greek statues, a gorgeous Monet, a couple of small Picassos, a ruby red egg tempera panel of the medieval period, and power boats in the garage. Before the middle-class intellectual condemn these expectations too harshly, let them consider, first, who has been utilizing every known technique of suasion and propaganda to convert luxuries into necessities, and second, at what cost these new necessities are acquire by American working-class family. Think of the American worker: satisfied, doped by TV, essentially middle class in outlook. This is an image bred not of communication with workers (except as mediated by hired interviewers sent into the field like anthropologist or entomologists), but of contempt for people, based perhaps on self-contempt and on a feeling among intellectuals that the worker has let them down. #RandolphHarris 4 of 14
In order to see this clearly, we have to place it again in the intellectual’s changing attitudes toward the worker over the last one hundred and ten years. At the time of the Chief Information Officer (CIO), the middle-class intellectual saw the proletarian as society’s figure of virtue—heroic, magnanimous, bearing in one’s loins the seeds of a better future. The glamorization of the worker has been taken over as a function of government. Many intellects, as government employees, found themselves helping to create this portrait of the worker as patriot. However, all workers are doing now is making things that other people buy. That, and participating in the great commodity scramble. The disillusionment, it would seem, is almost too terrible to bear. Word has gotten around among the highbrows that the worker is not heroic or idealistic; public opinion pills prove that they want barbecue pits more than foreign assistance and air-conditioning more than desegregation, that they do not particularly want to go on strike, that they are reluctant to form a Labor Party, they vote for Trump because the economy is good, and they are animated by the same aspirations as drive the middle-class onward and upward in suburbia. #RandolphHarris 5 of 14
Manipulative power may have originally been invited by the person’s own desperation or anxiety. Some people accede to their employer’s demand that they accept being a lady or man of the night because her or his own hopelessness and inability to do anything else. After this initial agreement, there is very little spontaneity or choice left to the person. The shift of exploitative to manipulative power is seen on our own frontier in the superseding of the gunman or woman by the “con” man or woman. If for no other reason than one left his or her victim living, in all of one’s dishonesty and misuse of Protestant ethics, the con person represents a less destructive power than the brute force of the gun person. Manipulative power works gratifyingly with those who are already mentally limited, such as children with intellectual disabilities, some backward psychotics, prisoners, and neurotics in limited spheres. And it works certainly well with pigeons. Some people think it is impowering to be controlled, they want to feel like a possession—a trophy wife with silicone trinkets, or a boy toy with a flashy sports car. These are groups in whom spontaneity has already been largely handicapped or rendered ineffective and for whom the principle of manipulative power is necessary. Much of human life is manipulative and that manipulation is used for socially justifiable aims. #RandolphHarris 6 of 14
Many beings no longer consciously confront their power needs. It is often pointed out that Americans, in the years before 2007, were in such a state of economic hopelessness and anxiety that they succumbed to the manipulative power of Obama in the hope that “hope and change” would assuage their anxiety. The dangers similarly are, giving the despair and anxiety of men and women living in this time of transition between historical periods, that people today will turn toward the socialism proposals of Obama and other democrats in the hope of escaping their anxiety. Anxiety is synonymous with fear, thereby indicating a kinship between the two. Bother are in fact emotional reactions to danger and both may be accompanied by physical sensations, such as trembling, perspiration, violent heart-beat, which may be so strong that a sudden, intense fear may lead to death. Yet there is a difference between the two. When a mother is afraid that her child will die when it has only a pimple or a slight cold we speak of anxiety; but if she is afraid when the child has a serious illness we call her reaction fear. If someone is afraid whenever he stands on a height or when he has to discuss a topic he knows well, we call his reaction anxiety; if someone is afraid when he loses his way high up in the mountains during heavy thunderstorm we would speak of fear. #RandolphHarris 7 of 14
Thus far we should have a simple and neat distinction: fear is a reaction that is proportionate to the danger one has to face, whereas anxiety is a disproportionate reaction to danger, or even a reaction to imaginary danger. This distinction has one flaw, however, which is that the decision as to whether the reaction is proportionate depends on the average knowledge existing in the particular culture. However, even if that knowledge proclaims a certain attitude to be unfounded, a neurotic will find no difficulty in giving one’s action a rational foundation. In fact, one might get into hopeless arguments if one told a patient that one’s dread of being attacked by some raving lunatic reporter is neurotic anxiety. He would point out that one’s fear is realistic and would refer to occurrences of the kind he fears. The primitive would be similarly stubborn if one considered certain of one’s fear reactions disproportionate to the actual danger. For instance, primitive man in a tribe which as taboos on eating certain animals in mortally frightened if by any chance he has eaten the tabooed meat. As an outside observer you would call this a disproportionate reaction, in fact an entirely unwarranted one. However, knowing the tribe’s beliefs concerning forbidden meat you would have to realize that the situation represents a real danger to the being, danger that the hunting or fishing grounds may be spoiled or danger of contracting an illness. #RandolphHarris 8 of 14
There is a difference, however, between the anxiety we find in primitives and the anxiety we consider neurotic in our culture. The content of neurotic anxiety, unlike that of primitive, does not conform with commonly held opinions. In both the impressions of a disproportionate reaction vanishes once the meaning of the anxiety is understood. There are persons, for example, who have a perpetual anxiety about dying; on the other hand, because of their sufferings they have a secret wish to die. Their various fears of death, combined with their wishful thinking with regard to death, create a strong apprehension of imminent danger. If one knows all these factors one cannot help but call their anxiety about dying an adequate reaction. Another, simplified example is seen in persons who become terrified when they find themselves near a precipice or a high window or on a high bridge. Here again from without, the fear reaction seems to be disproportionate. However, such a situation may present to them, or stir up in them, a conflict between the wish to live and the temptation for some reason or another to jump down from the heights. It is this conflict that may result in anxiety. The past cannot be relived but every step one can leave the past behind. #RandolphHarris 9 of 14
The capacities of the imagination that living beings possess are the hallmark of our paradoxical condemnation and our epiphany as beings. The Green Light God gives us is to lend some balance, some dialectic to us as individuals as well as to America. It is a safeguard against [the unalloyed] arrogance of the chosen people, and it makes clear that no one leads us astray. The legend of the Promised Land requires us to pause in our progression of this promised America-the-beautiful to pray about our purposes and to clarify our aims. Other countries like China are producing Smart Cities which aim to reduce crime and improve the quality of life. The American Dream has not yet collapsed; we can still find the way to an ecstasy which balances our dreams, anxiety, and fears. Available to us is inspiration of a new age in which we can directly confront our despair and use it constructively. We know then that the meaning of human existence is infinitely deeper than the American Dream, no matter how far we are borne back into the past of fatigue and ultimate death, we have harbored some ecstatic thought, we have wondered and experiences some poignancy as well as sadness in our wondering. #RandolphHarris 10 of 14
Let us not match our petty limited minds against the infinite and incomprehensible World-Mind, and let us not say with some foolish mystic that we are God. Let us say rather what we can truly say, which is that there is something of God in us. And for a while the sadnesses are freed from guilt and the joys are relieved of anxiety. It is not for the philosopher to inflate oneself with the arrogance of such pompous self-deification. One remains humble adorer, the meek suppliant. When eternity breaks into time, as it does in legends, we suddenly become aware of the meaning of human consciousness. We are the servants of God. God is within us and that is very true. Although the mystic’s claim to become one with God is, in the full sense of the term, an unquestionable exaggeration, a splendid illusion, one can certainly claim to have entered into a conscious relationship with God. The mystic proudly declares, “I have attained union with God.” The philosopher mostly says, “I have obtained union with my soul and to that extent drawn nearer to God.” This allows one to make sense of our otherwise senseless efforts; it throws light on the darkness of our routine labors and lends some zest to our monotony. This is true whether push our yachts against a current that blocks progress, or work like a robot in a factory, or struggle say after day to express some recalcitrant thoughts in words that always seem to elude us. #RandolphHarris 11 of 14
The ultimate challenge of the American Dream is that we are required—destined, if you will—to recognize our being stat of consciousness in that we are Divine Incarnations inspired by God. We represent God’s Infinite Consciousness, this affirms that any being may approach nearer to and be uplifted by that Consciousness, even if they are not an American. God is never identified with any particular being, not incarnated for one. For God alone is uniquely the Unindividuated whereas all beings are individualized creatures. Even the highest type of being is a particular light, whereas God is the light itself. Every creative encounter is a new event; every time requires another assertion of courage. Every being must start at the beginning. And to encounter the reality of experience is surely the basis for all creativity. The task is to forge in the smithy of my soul, as arduous as the blacksmith’s task of bending red-hot iron in his smithy to make something of value for human life. The conscience is not something that is handed down ready-made from Mount Sinai, despite reports to the contrary. It is created, first of all, out of the inspiration derived from the artist’s symbols and forms. #RandolphHarris 12 of 14
Every authentic artist is engaged in this creating of the conscience of the race, even though one may be unaware of the fact. That the Divine has descended into holy being’s mind and heart is philosophically tenable. That the Divine has actually and specifically incarnated in one is not. The artist is not a moralist by conscious intention, but is concerned only with hearing and expressing the vision within his or her own being. However, out of the symbols the artist sees and creates—as Giotto created the forms for the Renaissance—there is later hewn the ethical structure of the society. Nothing can contain the divine essence although everything can be and is permeated by it. The time has come to repudiate all this foolish worship of human beings and to transfer our reverence and obedience to the pure divine Being alone. The more metaphysical comprehension we develop, the less we shall look to the person of a teacher. We shall then regard the Teaching itself as the essential thing. It is always a profitable game for the priesthood of various religions to maintain superstitions like that of a chosen race or fallacies like that of a divine incarnation. This wrong idea of incarnate Godhood is, however, not a moisture without some rain within it. For it is the corruption of a true idea. #RandolphHarris 13 of 14
The REAL is unique and indivisible, sole and unadulterable. It never becomes less than it is, never descends to become human, never mixes with what is mere phenomena. Free from sin or guilt; blameless. When one’s thoughts and action are clean in every way, one becomes pure. Your faith to sustain servants of God has been at the heart of your happiness in this life. When one begins a spiritual quest, it is solely by one’s own strivings that one makes one’s initial progress. The time comes, however, when this progress seems to stop and when one seems to stagnate. One has to come to the end of a stage which was really a preparatory one. The stagnation indicates that the path of self-effort is no longer sufficient and that one must now enter upon the path of reliance upon Grace. This is because in the earlier stage, the Ego was the agent for all one’s spiritual activities, whilst it provided the motives which impelled one into these activities. “Behold, O Lord, their souls are precious, and many of them are our brethren; therefore, give unto us, O Lord, power and wisdom that we may bring these, our brethren, again unto thee,” report Alma 31.35. #RandolphHarris 14 of 14
Randolph Harris II International Institute 