Happiness depends on our understanding of life, understanding depends upon the penetration of insight, insight depends upon right instructions received from a competent teacher. Closely related to the problem of seeing when the real decision is made is another one. Our capacity to choose changes constantly with our practice of life. The longer we continue to make the wrong decisions, the more our heart hardens; the more often we make the right decision, the more our heart softens—or better perhaps, becomes alive. A good illustration of the principle involved here is the game of chess. Assuming that two equally skilled players begin a game, both have the same chance of winning (with a slightly better chance for the white side, which we can ignore for our purposes here); in other words, each has the same freedom to win. After, say, five moves the picture is already different. Both still can win, but A, who has made a better move, already has a greater chance of winning. He has, as it were, more freedom to win than his opponent, B. Yet B is still free to win. After some more moves, A, having continued to make correct moves that were not effectively countered by B, is almost sure to win, but only almost. B can still win. After some further moves the game is decided. B, provided he is a skilled player, recognizes that he has no longer the freedom to win; he sees that he has already lost before he is actually checkmated. Only the poor player who cannot properly analyze the determining factors lives under the illusion that he can still win after he has lost the freedom to do so; because of this illusion he has to go on to the bitter end, and have his king checkmated. #RandolphHarris 1 of 19

If it is the lost of a chess game, the outcome may not be so bitter. However, when it is the death of millions of human beings, because the generals have not the skill and objectivity to see when they have lost, the end is bitter indeed. Yet we have twice witnessed such a bitter end in the 20^th century; first in 1917, then in 1943. Both times German general did not understand that they had lost the freedom to win, but continued the war senselessly, sacrificing millions of lives. The implication of the analogy of the chess game is obvious. Freedom is not a constant attribute which we either “have” or “have not.” In fact, there is no such thing as “freedom” except as a word and an abstract concept. There is only one reality: the act of freeing ourselves in the process of making choices. In this process the degree of our capacity to make choices varies with each act, with our practice of life. Each step in life which increases my self-confidence, my integrity, my courage, my conviction also increases my capacity to choose the desirable alternative, until eventually it becomes more difficult for me to choose the undesirable rather than the desirable action. On the other hand, each act of surrender and cowardice weakens me, opens the path for more acts of surrender, and eventually freedom is lost. Between the extreme when I can no longer do a wrong act and the other extreme when I have lost my freedom to right action, there are innumerable degrees of freedom of choice. In the practice of life, the degree of freedom to choose is different at any given moment. If the degree of freedom to choose the good is great, it needs less effort to choose the good. If it is small, it takes a great effort, help from others, and favourable circumstances. #RandolphHarris 2 of 19

A classic example of this phenomenon is the biblical story of Pharaoh’s reaction to the demand to let the Hebrews go. He is afraid of the increasingly severe suffering brought upon him and his people; he promises to let the Hebrews go; but as soon as the imminent danger disappears, “his heart hardens” and he again decides not to set the Hebrews free. This process of the hardening of the heart is the central issues in Pharaoh’s conduct. The longer he refuses to choose the right, the harder his heart becomes. No amount of suffering changes this fatal development, and finally it ends in his and his people’s destruction. He never underwent a change of heart, because he decided only on the basis of fear; and because of this lack of change, his heart became ever harder until there was no longer any freedom of choice left in him. If we look at our own development and that of others, the story of the Pharaoh’s hardening of heart is only the poetic expression of what we can observe every day. Let us look at an example: A white boy of eight has a little friend, the son of a migrant maid. Mother does not like him to play with the migrant, and tells her son to stop seeing him. The child refuses; if he will only, mother promises to take him to the circus; he gives in. This step of self-betrayal and acceptance of a bribe has done something to the little boy. He feels ashamed, his sense of integrity has been injured, he had lost self-confidence. Yet nothing irreparable has happened. Ten years later he falls in love with a girl; it is more than infatuation; both feel a deep human bond which unites them; but the girl is from a lower class than the boy’s family. #RandolphHarris 3 of 19

His parents resent the engagement and try to dissuade him; when he remains adamant. If he will only wait to formalize the engagement until his return, they promise him a six months’ trip to Europe; he accepts the offer. Consciously he believes that the trip will do him a lot of good—and, of course, that he will not love his girl less when he returns. However, it does not turn out this way. He sees many other girls, he is very popular, his vanity is satisfied, and eventually his love and his decision to marry become weaker and weaker. Before his return, he writes her a letter in which he breaks off the engagement. When was his decision made? Not, as he thinks, on the day he writes the final letter, but on the day when he accepts his parents’ offer to go to Europe. He sensed, although not consciously, that by accepting the bribe he had sold himself—and he has to deliver what he promised: the break. His behaviour in Europe is not the reason for the break, but the mechanism through which he succeeds in fulfilling the promise. At this point, he has betrayed himself again, and the effects are increased self-contempt and (hidden behind the satisfaction of new conquests, etcetera) and inner weakness and lack of self-confidence. Need we follow his life any longer in detail? He ends up in his father’s business, instead of studying physics, for which he has gifts; he marries the daughter of a rich friend of his parents, he becomes a successful business and political leader who makes fatal decisions against the voice of his own conscience because he is afraid of bucking public opinion. His history is one of a hardening of the heart. #RandolphHarris 4 of 19

One moral defeat makes him more prone to suffer another defeat, until the point of no return is reached. At eight he could have taken a stand and refused to take the bribe; he was still free. And maybe a friend, a grandfather, a teacher, hearing of his dilemma, might have helped him. At eighteen he was already less free; his further life is a process of decreasing freedom, until the point where he has lost the game of life. Most people who have ended as unscrupulous, hardened men began their lives with a chance of becoming good men. A very detailed analysis of their lives might tell us what was the degree of hardening of the heart at any given moment, and when the last chance to remain human was lost. The opposite picture exists also; the first victory makes the next one easier, until choosing the right no longer requires effort. Our example illustrates the point that most people fail in the art of living not because they are inherently bad or so without will that they cannot live a better life; they fail because they do not wake up and see when they stand at a fork in the road and have to decide. They are not aware when life asks them a question, and when they still have alternative answers. Then with each step along the wrong road it becomes increasingly difficult for them to admit that they are on the wrong road, often only because they have to admit that they must go back to the first wrong turn, and must accept the fact that they have wasted energy and time. #RandolphHarris 5 of 19

We all have the capacity to choose: awareness of those alternative choices which are real as against those alternatives which are impossible because they are not based on real possibilities. The position of determinism claims that there is in every situation of choice only one real possibility; the free man, according to Mr. Hegal, acts in awareness of this one possibility, that is, of necessity; the man who is not free is blind to it, and hence is forced to act in a certain way without knowing that he is the executor of necessity, that is, of reason. On the other hand, from the indeterministic standpoint there are at the moment of choice many possibilities and man is free to choose among them. However there is often not simply one “real possibility,” but two or even more. There is never any arbitrariness which leaves man with the choice among an unlimited number of possibilities. What is meant by “real possibility”? The real possibility is one which can materialize, considering the total structure of forces interacting in an individual or in a society. The real possibility is the opposite of the fictitious one which corresponds to the wishes and desires of man but which, given the existing circumstances, can never be realized. Man is a constellation of forces structured in a certain and ascertainable way. This particular structure pattern, “man,” is influenced by numerous factors: by environmental conditions (class, society, family) and by hereditary and constitutional conditions; studying these constitutionally given trends we can already see that they are not necessarily “causes” which determine certain “effects.” #RandolphHarris 6 of 19

A person with a constitutionally given shyness may become either overshy, retiring, passive, discouraged, or a very intuitive person, for example, a gifted poet, a psychologist, a physician. However, he who has no “real possibility” of becoming an insensitive, happy-go-lucky “go-getter.” Whether he follows the one or the other direction depends on other factors which incline him. The same principle holds true of a person with constitutionally given or early acquired sadistic component; in this case a person either may become a sadist or, through having fought against and overcome his sadism, may form a particularly strong mental “antibody” which makes him incapable of acting cruelly, and also makes him highly sensitive of any cruelty on the parts of others or himself; he can never become a person indifferent to sadism. Reactions to finding about ourselves cannot be fully understood, however, by thus cataloguing them as producing relief or fear or hopelessness. No matter what immediate reaction is provoked, am insight always means a challenge to the existing equilibrium. A person driven by compulsive needs had functioned badly. He has pursued certain goals at great expense to his genuine wishes. He is inhibited in many ways. He is vulnerable in large and diffuse areas. The necessity to combat repressed fears and hostilities saps his energy. He is alienated from himself and others. However, notwithstanding all these defects in his psychic machinery the forces operating within him still constitute an organic structure within which each factor is interrelated with others. #RandolphHarris 7 of 19

In consequence, no factor can be changed without influencing the whole organism. Strictly speaking there is no such thing as an isolated insight. Naturally it often happens that a person will stop at one or another point. He may be satisfied with the result attained, he may be discouraged, he may actively resist going farther. However, in principle every insight gained, no matter how small in itself, opens up new problems because of its interrelation with other psychic factors, and thereby carries dynamite with which the whole equilibrium can be shaken. The more rigid the neurotic system, the less can any modification be tolerated. And the more closely an insight touches upon the foundations, the more anxiety will it arouse. “Resistance,” as I shall elaborate later on, ultimately springs from the need to maintain the status quo. Another task awaiting the patient is to change those factors within himself which interfere with his best development. This does not mean only a gross modification in action or behaviour, such as gaining or regaining the capacity for public performances, for creative work, for co-operation, for sexual potency, or losing phobias or tendencies toward depression. These changes will automatically take place in a successful analysis. They are not primary changes, however, but result from less visible changes within the personality, such as gaining a more realistic attitude toward oneself instead of wavering between self-aggrandizement and self-degradation, gaining a spirit of activity, assertion, and courage instead of inertia and fears, becoming able to plan instead of drifting, finding the center of gravity within oneself instead of hanging on to others with excessive expectations and excessive accusations, gaining greater friendliness and understanding for people instead of harbouring a defensive diffuse hostility. If changes like these take place, external changes in overt activities or symptoms are bound to follow, and to a correspond degree. #RandolphHarris 8 of 19

Many changes that go on within the personality do not constitute a special problem. Thus, if it is a real emotional experience, an insight may in itself constitute a change. If an insight is gained, for example, into a hostility hitherto repressed: the hostility is still there, and only the awareness of it is different, one might say that nothing has changed. This is true only in a mechanistic sense. Actually, if the person who had known only that he was stilted, fatigued, or diffusedly irritated recognizes the concrete hostility which, through its very repression, had generated these disturbances, it makes an enormous difference. One may feel like another human being in such a moment of discovery. And unless one manages to discard the recognition immediately it is bound to influence his relations with other people; it will arouse a feeling of surprise at himself, stimulate an incentive to investigate the meaning of the hostility, remove his feeling of helplessness in the face of something unknown, and make him feel more alive. There are also changes that occur automatically as an indirect result of an insight. The patient’s compulsive needs will be diminished as soon as any source of anxiety is diminished. As soon as a repressed feeling of humiliation is seen and understood, a greater friendliness will result automatically, even though the desirability of friendliness had not bene touched upon. If a fear of failure is recognized and lessened, the person will spontaneously become more active and take risks that he hitherto unconsciously avoided. #RandolphHarris 9 of 19

Thus far, insight and change appear to coincide, and it might seem unnecessary to present these two processes as separate tasks. However, there are situations during analysis—as there are in life itself—when despite an insight one may fight tooth and nail against change. Some of these situations have already been discussed. They may be generalized by saying that when a patient recognizes that he must renounce or modify his compulsive claims on life, if he wants to have his energies free for his proper development, a hard fight may begin in which he uses his last resources to disprove the necessity of the possibility of change. Another situation in which insight and change may be quite distinct arises when the analysis has led the person face to face with a conflict in which a decision must be made. Not all conflicts uncovered in psychoanalysis are of this nature. If contradictory drives are recognized between, for instance, having to control others and having to comply with their expectations, there is no question of deciding between the two tendencies. Both must be analyzed, and when the person has found a better relation to himself and others, both will disappear or be considerably modified. If a hitherto unconscious conflict emerges between material self-interest and ideals, it is a different matter, however. The issues may have been befogged in various ways: the cynical attitude may have been conscious while the ideals were repressed, or consciously refuted if they sometimes penetrated to the surface; or the wish for material advantages (money, prestige) may have been repressed while consciously the ideals were rigidly adhered to; other there my have been a continual crisscrossing between taking ideals in a cynical or in a serious way. #RandolphHarris 10 of 19

However, when such a conflict comes out in the open, it is not enough to see it and to understand its ramifications. After a thorough clarification of all the problems involved the patient must eventually take a stand. He must make up his mind whether and to what extent he wants to take his ideals seriously, and what space he will allot to material interests. Here, then, is one of the occasions when a patient may hesitate to take the step from insight to a revision of his attitudes. It is certainly true, however, that the three tasks with which a patient is confronted are closely interrelated. His complete self-expression prepares the way for the insights, and the insights bring about or prepare for the change. Each step influences the others. The more he shrinks back from gaining a certain insight, the more his free associations will be impeded. The more he resists a certain chance, the more he will fight an insight. The goal, however, is change. The high value attributed to self-recognition is not for the sake of insight alone, but for the sake of insight as a means of revising, modifying, controlling the feelings, strivings, and attitudes. The patient’s attitude toward changing often goes through various steps. Frequently he starts treatment with unadmitted expectations of a magical cure, which usually means a hope that all his disturbances will vanish without his having to change anything or even without having to work actively at himself. Consequently he endows the analysts with magical powers and tends to admire him blindly. Then, when he realizes that this hope cannot be fulfilled, he tends to withdraw the previous “confidence” altogether. If the analyst is a simple human being like himself, he argues what good can he do him? #RandolphHarris 11 of 19

More important, his own feeling of hopelessness about doing anything actively within himself comes to the surface. If and only when his energies can be liberated for active and spontaneous work, can he finally regard his development at his own job, and the analyst as someone who merely lends him a helping hand. The task with which the patient in analysis is confronted are replete with difficulties and with benefits. To express oneself with utter frankness is hard, but it is also a blessing. And the same can be said about gaining insight and about change. To resort to analysis as one of the possible helps toward one’s own development is therefore far from taking the easy road. It requires on the part of the patient a good deal of determination, self-discipline, and active struggle. In this respect it is no different from other situations in life that help one’s growth. We become stronger through overcoming the hardships we meet on our way. The essential elements and processes of communication are shared alike by all schools, but the selection and emphasis of topics for conversation may well differ systematically. In accordance with one theory, the therapist may emphasize certain topics for exploration (and explanation) to the exclusion of others, and in a variety of ways restrict the therapeutic conversation to these topics. Another school will emphasize that the topics for discussion should be arrived at spontaneously and determined primarily by the patient. #RandolphHarris 12 of 19

Part of the ascendant status of the therapist is reflective of the fact that his client is supplicant. The patient, suffering and wanting to be helped, seeks out the therapist and comes to him. Almost all psychotherapy is to some degree disturbing to the patient because it is deflating to the ego to be so maladjusted that it becomes necessary to place oneself in the embarrassing position of having to admit failure and seek help from others. This subjectively experienced lowered status of the client has potential for effecting the therapeutic process beneficially at the beginning of treatment and negatively in later stages. In the beginning he may be more ready to accept the suggestions of the ascendant therapist while later on, when les acutely distressed, is persisting sensitivity to the status differential can motivate obstinacies that are too luxuriously interpreted as “transference” phenomena. Both the therapist and the patient from their respective positions have certain expectancies. The therapist honestly expects to be able to help his client; he knows the dimension of his status and from these dimensions (training, experience, membership) he expects to be helpful. From this underlying expectation his basic attitude is one of confidence and in a variety of ways his beneficial expectation and confidence are communicated to the patient. The patient expects to he helped because in seeking out the therapist, he is following the general recommendation of his society as to where he is to expect to be helped. #RandolphHarris 13 of 19

Some patients go reluctantly, even resentfully, to the therapist and without any preformed faith in the process. However, even these, since they are never literally forced, cannot be thoroughly convinced that nothing will happen. Increasingly in our society because of the improved education of the public the patient brings to his therapist a readiness to be helped and some faith in the process. Together these initial expectancies of the therapist and the patient provide a beneficial psychological atmosphere for the powerful healing effects of implicit suggestion. These implicit forces of suggestion are augmented by the social structuring of the on-going therapy as a series of controlled conversations in which, according to some theory that yields “formal consistency, the therapist seeks to persuade the patient (and the patient to be persuaded?) toward new views of himself, and of his problems. These status-derived forces of general suggestion and persuasion are common to all forms of psychotherapy. Some people are more likely to misuse dark psychology. Personality traits, such as narcissism, Machiavellianism, and psychopathy are huge red flags in general. People with these traits tend to use darker manipulation techniques than those without the traits. The dark triad is a term that psychologist, law enforcers, and even business managers are sure to know. The dark triad refers to those three traits mentioned above. Knowing what type of person you are dealing with is essential in how you deal with them. #RandolphHarris 14 of 19

Beforehand, professionals need to know the types of tactics people with these traits will use to undermine them. They have to know what to look for, what to avoid, and how to combat the things these people will do. If any–a narcissist does not have much empathy for others—this includes animals. They think they are smarter than everyone else. Inflamed egos, stern opinions, and a general lack of compassion go along with narcissism. They want people to think they are more than what they really are. The outward appearance is important to them. People need to think everything is above par with them and their family. They want their World to be considered perfect by outsiders. They love to be envied and strive for it. Narcissists are harsh judges, judging people harder than they judge themselves. As a matter of fact, they do not judge themselves. When one refused to self-reflect, it is hard to judge one’s self. Looking outward at everyone else gives no time to look inward to see anything about themselves that might need working on. You can spot a narcissist from a mile away—they make sure of it. They want to be the center of attention at any gathering; they refuse to sit back and be quiet. In their opinion, what they have to say is so much more important than what anyone else has to say, feel, or think. Machiavellianism is quite the opposite of narcissism. This term is named after the man who embodied this trait—Niccolo Machiavelli. Born in 1469, this Renaissance period Italian became a diplomat and writer. #RandolphHarris 15 of 19

Mr. Machiavelli wrote a book about being a prince. In this book, he put his beliefs down for all the World to read. Immortality and brutality were not wrong in his eyes. As a matter of fact, a person in power should use anything they have to, in order to win. And subjects should be treated harshly by their rulers, in his opinion. In the 1970s, a couple of psychologists made up a scale using the man’s name to assess a person’s personality. The Mach-IV test is used to gauge how many of traits of this personality disorder a person has, and it can be used to determine if they should be labeled with a disorder or not. People with this dark trait come off most of the time as charming and have an inner confidence that makes people feel confident in them. The person with this disorder needs to pull people in so that they can use them to get what they want. They cannot achieve it by themselves. As charming as this individual can be, one is hard to really know. And if you did get to know this type of individual, a sane person would not stay around him or her long. These individuals use people, stooping to the lowest levels to do it. Nothing is out of bounds with these people. They can be some of the most dangerous people you will ever meet. They too lack empathy. What huts you, mentally or physical, does not matter to them. People who have these traits have been known to use torture to get people to do what they want. People with Psychopathy show no remorse for their actions. Selfish, antisocial, and overall real jerks, these people do not think of others much at all. Making impulsive decisions, it does not matter what the outcome is. With no remorse, things are much easier for them to do, even terrible things that inflict harm, both mentally and physically on others. #RandolphHarris 16 of 19

These types of individuals cannot change. No matter how much one thinks they can help a psychopath, one cannot. If one tries to fix people with these traits, one will only hurt oneself in the process. Psychopaths have no desire to change themselves. They only desire to change you, to make you do what will benefit them. If all they do is break you, or make you do something terrible, they are happy to have accomplished that. For some time now it has been on my mind to try to put into language some of the things which it has been my painful experience to witness, and pass through, in connection with the workings of the ultimate negative as an “angel of light,” but everything seems so complicated and confused. First: His attacks seem to be made upon the most spiritual souls—those who have made the fullest surrender to God, and who recognize a spiritual affinity which, they believe, if broke, mars the whole purpose of God. The lying spirit insists on one mind, and judgment, and one expression. These souls thus “joined” form the “Assembly,” so called, and claim. Everything is brought into the “Assembly” for decision, the assertion being that no individual soul can get the mind of the Lord. Hours were spent in bringing the tiniest details of daily life before the Lord. The leader spread each matter, asking that all might be brought to one mind. The response was then given by each one in some word of Scripture. The attitude taken to receive the supposed “word of the Lord,” was the RESISTENCE OF ANY THOUGHT OR REASON, and LETTING THE MIND BECOME A PERFECT BLANK. If anyone ventured to give an opinion—or any judgment—they were ruled out of fellowship; the fact of reasoning being the proof of the “flesh-life.” #RandolphHarris 17 of 19

The discipline ministered to such was severe indeed. They were not allowed to speak to anyone, or to do any kind of work. In some cases, this lasted for weeks, and even months. The effect upon the mind was very terrible. The only way back was by making a statement in the “Assembly” which satisfied them that there was true repentance. Prayer and reading the Word—all adds to sin; consequently the soul is shut up in torment and despair, being excluded from all meetings. The “manifestation of the Spirit” in prophecy, prayer, and travel. One person would often pray for an hour, and sometimes two hours, without a break. Messages, too, would often last for two hours, and the whole meeting for eight or nine hours. Anyone yielding to sleep, or exhaustion was at once pronounced “in the flesh,” and a hindrance to the meeting. “Travail” was manifested by tears, groans, and twisting of the body; and with some it was exactly like hysterics, and would last for hours. This was greatly encouraged as the means whereby God would work for the deliverance of souls—and those who did not come under this manifestation were judged as preserving their own life, not willing to “let go”—lovers of themselves; and it was believed that when the whole company were unitedly under the so-called “manifestation of the Spirit” then God would break through in revival. I might say here, that all this began with a nightly prayer meeting for revival, with no limit as to time. The paralyzing fear of resisting God by any lack of submission, and evading the cross by an unwillingness to suffer, just sways the soul; and it dare not yield to one thought contrary to the “mind of Christ” in the “Assembly.” #RandolphHarris 18 of 19

The final type considers Christ as the transformer of culture. It maintains the dualist’s notion of the radical corruption of man’s works, but is more optimistic in its hope that culture can be converted to Christ. The conversionist does view creation as merely a necessary prologue to the atonement, but as a positive proof that culture has never been destitute of the directive power of Christ, even though it is shot through with sin. Culture must be converted to Christ, and this take place within the here-and-now of history where eschatology is a present demand instead of a promise of the future. The essential goodness of creation, its existential sinfulness, and its transformation within the historical dimension by the eschatological immediacy of grace is all of the Christ-and-culture components. In the separation of creation from the fall and in the view of history, this has constantly been upward movement. The notion of Kairos proves not all moments of history are equally important, but there are certain privileged intervals of grace. Furthermore, the here-and-now realization of the Kingdom of God is always subject to the ambiguities of its inner-historical character. The transformation of culture opens the door to its demonization, and thus there is greater need for the Protestant principle. I pledge allegiance to the flag of the United States of America, and to the republic, for which it stands, one nation, under God, indivisible, with liberty and justice for all. The fire service is a very special organization and one that is second to none. At a time when the America family is struggling with divorce, abuse, and a lot of other problems, the fire service continues to serve as a role model for honesty. So many of our firefighters and officers have worked hard to get the fire service to where it is at today; for that very reason, we need to protect it. Please make a donation to the Sacramento Fire Department. They are all about taking care of people. They are all about supporting and promoting family values. We need to protect what they are all about. #RandolphHaris 19 of 19

The Winchester Mystery House

On 1 April 1973, a few caretakers saw a number of objects, previously seen in one of the kitchens, come tumbling down the stairs. They were subsequently followed by apriocts. On the following night, when the mansion was being closed, a caretaker was in the kitchen with another employee, a host of objects came flying down the stairs. The caretaker and employee, of course, rushed upstairs, but found nothing out of order. When they came back into the kitchen, a vase left on the mantelpiece flew into a corner of the room. When the caretaker put it back in its accustomed place, it repeated its flight into the corner. Moments later, they witnessed a basin and cream-jug rising from the floor on their own accord before they fell back and broke. Other objects flew about the room. On the following day, a clock in one of Mrs. Winchester’s bedrooms that had been silent for decades was heard to strike; then there was a crash, and, on investigation, it was discovered that the clock had somehow leapt over the bed and fallen on the floor. Throughout that day, in fact, common household objects were hurled about the room without any visible agency, and this seemed to happen in every room he would enter. The caretaker took this as a sign from the spirits that they wanted him to depart. Once he resigned, all the phenomena ceased.

Come and enjoy a delicious meal in Sarah’s Café, stroll along the paths of the beautiful Victorian gardens, and wonder through the miles of hallways in the World’s most mysterious mansion. For further information about tours, including group tours, weddings, school events, birthday party packages, facility rentals, and special events please visit the website: https://winchestermysteryhouse.com/

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