Tag Archives: evil

Is Ayn Rand Still Relevant? Ask Jack...

jack
Jack, Summer 1992 at Joe Liacono's
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Dateline December 3, 1997

Jack and I bickered on and off which culminated in a ridiculous fight on Sunday. I was upset like I've never seen before; sobbing, vomiting. Of course, he says mean things and then ends discussion. Jack is more willing to sever ties with his closest relations than to admit he's wrong. What he doesn't realize is that in any relationship (friendship, love, whatever) right and wrong don't mean much. It's all compromise and forgiveness and humility. I think I've finally come to terms with this. There is no way to fix it. He is malfunctioned. It still hurts me like no tomorrow. No sign that it bothers Jack. I don't think he really cares.

Ho hum. Yes, it appears Jack really doesn't care. He lurks, he charms, he buzzes to a strong inner core that allows him to survive the petty trivialities of life like truth, honesty, genuine compassion for others outside the projection of his own visceral desire and whimsy.

I realize that you've had to hear this crap for nearly two years. I realize that you may still think I'm singing the wolf song. Maybe. But, I've got a piece of space with a lesbian coworker and a straight simoan babe (who's into bondage/leather shit—your kinda woman). It sounds great. Low cost of rent which includes maid service. Great neighborhood. No lease. No credit check. I can get on my feet and hopefully have my own place within six months. I may even just take over the house eventually.

I haven't minded being there for you Landry. You have helped me by proxy in my struggle to regain what was lost in the floods of rogue consciousness I'd embraced in the likes of that whole rock scene. This heavy dose of messianic complex persuading me I had been put into an influential office was no match for reality, either. You helped me clarify the issues by holding a mirror to the exploitative flames in my own life I had finally resolved to escape after long being too weak with misplaced sympathy and unfocussed identity gratification (usually in the form of self-loathing) to snuff out once and for all, and Jack's self-imposed exile helped accelerate just such an initiative for me to clean house, such were the powerful corrosions of these rather reluctant friendships and epiphanies. It took bold strokes of error-thwarting cross-examination over long agonizing months to reconstruct enough of that previous, more contented, abundant self I knew myself to be, was born to be and would die to recover, after being completely sucked dry of soul and self-respect by those who would call themselves my friends with their lies and their mayhem as I became in my public image the polar opposite of the original.

We are incapable of conceiving of the parasite’s mind, so we can never understand him. We are incapable of hatred or malice. We will not accuse or fail to reason—and we can’t find the cause, since we can’t understand him. So we become helpless and bewildered before him. We never accuse him, no matter what he does to us. He yells that we are selfish, cruel, tyrannical by reason of the very abundance and magnificence of our talents. And we almost come to believe this.
These past two years have been a steady scratching at the blackboard of independence as I have sought a return to the finer intelligence of my youth, my own strong and moral twenties (excepting the three years of my horrendous first marriage from 18-21), an intelligence I carved up into tiny pieces for empathy's sake and flung to the winds of aggressive discord and poisonous irresponsibility in my thirties as I lived through the dark storms of personality presenting themselves to me as cool, hip, and aimless reaction when in fact I had been fooled into living FOR others, and not FOR myself, and have as a result drunk and eaten myself into the cloaked miseries of poor health and civil oblivion. Jack however has mastered selfishness, perhaps is even hardwired for it, but instead of using this mastery of self for good he seeks the evil path and manipulates others less savvy with the methods of selfishness to prop himself up in all his own imaginary glory. Such skill to deceive, such aptitude to thwart others. It's a handsome package delivered with the gale force blitz of a strong personality stalled for reasons of its own frailty. May find its source in childhood or early adulthood when he was in prison for drug possession. Current drug use may also be a factor. But keeping to the rational, let's neutralize biographical and biological impulses to focus on ordinary choices ordinary actors are required to make in order to express one's impulses or lack of them for personal and social cohesion.

Allow me to quote from Ayn Rand:

"You think the world is essentially a mixture of good and evil, and one must compromise with the evil, and you're sick of that, so you're giving up the world? Nonsense. Evil, by definition (if we have made the right definition), is the impotent, the impractical, the powerless, that which does not work. So it is no threat to us, it cannot stand in our way—unless we permit it and help it to do so. It cannot poison the world for us—unless we carry the poison and spread it. The parasites cannot exploit us or rule us—unless we voluntarily agree to be exploited and hand them the tools with which to rule us.

"Let us withdraw the tools...

"We permit it, and we have suffered this long, for one essential reason: the generosity of the creator. It is our nature that we wish to give, prodigally, recklessly, because we know the source—our creative energy—is inexhaustible. Being self-sufficient, we cannot conceive of dependence, so we are modest in relation to others, we never think we are indispensible to them or superior, because we do not consider THEM indispensible or superior to us. We act as equals toward equals—and an exchange between equals is a proper, natural activity. We are glad to give because our creation is a discovery or embodiment of truth and when others respond to truth we welcome their response, we are happy—not because of the good that it does THEM, not because their approval gives us pleasure or is of any importance to us—but because their response is a victory for truth, that what we welcome is their entrance into OUR world, into that world we know to be good and true.

"We see no danger in giving—we think we're giving to men as rich as we are; we think of it as gifts not alms. And whenever we come up against an inferior—that he is an inferior is the hardest thing for us to believe; we see the evidence and we think it is a misunderstanding or a temporary misfortune that has affected the man; then we throw ourselves to the rescue, we give, we help, we let him lean on us and bleed us, we carry him—why not?—we say, we are so strong, we have so much to spare. We are incapable of conceiving of the parasite's mind, so we can never understand him. We are incapable of hatred or malice. We will not accuse or reason—and we can't find the cause, since we can't understand him. So we become helpless and bewildered before him. We never accuse him, no matter what he does to us. He yells that we are selfish, cruel, tyrannical by reason of the very abundance and magnificence of our talents. And we almost come to believe this. Almost—because no power on earth can really make us believe this; we are men of truth, we cannot fall that far into lying; and since our talents, our creative energies, are our sacred possessions, the source of our joy for living, we cannot permit so great a sacrilege against them."

"We allow ourselves to become torn. In a vague, unstated, indefinable way, we begin to feel we must atone for something, make amends to someone, pay someone for something in some manner. What? We don't know. We can never know. We refuse to admit to ourselves the truth in a clear statement: that we are being damned for the best within us, and that the creature making the accusation is small, inferior, and truly evil. We are generous, and do not pronounce such a judgement upon a fellow human being. Hatred and anger are unnatural to us; contempt for a human being is totally unnatural to us, perhaps impossible—because we think and act as if we were dealing with men, and it is not proper to despise men, we are worshippers of man, because WE are men and this is the logical implication of our self-reverence. One's opinion of mankind comes from one's opinion of oneself, which is the only first-hand knowledge of man one can have. The man who respects himself, will carry the respect to his species, to others. The man who despises himself, with good reason, carries the contempt, the malice, the hatred, the suspicion to all humanity. We, the creators, cannot conceive of this. We are bewildered by the parasite's malice—we do not even recognize it as malice, because we don't really know malice.

"But so long as, for any reason, we do not recognize the truth—we are bound to fail and to suffer in the whole sphere and in all our actions where we have left this truth unrecognized. Our generosity is a good motive? NOTHING is good if it motivates lying, falsehood, or evasion. There is no morality except in an unbending, absolute recognition of the truth, in relation to everything; an absolute will to find, face, and grasp the truth, to the utmost of our capacity, then to act upon it. Nothing is moral but this cold, ruthless, rational pursuit. But we have not faced or recognized the truth about the parasites—so we fail, we're helpless, we're disarmed, and they've got us. Did they win over us? No, we won the battle for them. They rule the world? No, we handed it over to them. The guilt is ours, but not in the way they think; in the exact opposite way. The guilt is that we refused to see the truth about ourselves and about them."

The preceding few paragraphs are fetched from THE JOURNALS OF AYN RAND (Dutton, 1997) pages 399-401. While Rand is often a bit too pretentiously black and white, she offers a wide berth of gray as her lengthy journal characterizations of personalities from her two major novels, THE FOUNTAINHEAD and ATLAS SHRUGGED attest. She admits imperfection, her superman is a cold human being, a product of severe intellect and resolve, but worldly success is hardly the criteria for recognizing this true man. She is unabashedly anti-collectivism and opposed to such mundane concepts as self-sacrifice and herd instinct, of course, having been sharpened by the catastrophic blades of Soviet Russia in its rush toward dialectic materialism, escaping to America in 1926.

Writing in 1946, Rand continues to plot her book, suggesting that the great minds, the individual genius, the prime movers should go on strike:

"This last form of striking always happens when gifted men find themselves in a morally corrupt society. And such a society is always collectivist, or on its way to collectivism, because morality and individualism are inseparable. The degree of individualism in a society determines its degree of morality. In effect, the gifted men find themselves dealing with men and conditions THEY DO NOT WISH TO DEAL WITH. So they do one of three things: (1) they do not function at all and become drifting, aimless bums; (2) they function in some field other than their peoper one, and produce only enough for their own sustenance, refusing to let the world benefit from their surplus energy; or (3) they function in their proper field but produce less than one-tenth of their actual capacity—it is a strained, unhappy, forced effort for them with their disgust against the conditions under which their energy has to function."


As you can see she, like all fingerpointers and none of us can claim to be otherwise, muddies the puddle of clear passionate labels soon enough. It's like the biblical metaphor that JC will return as an avenging lion, while at the same time, we are informed that archrival Lucifer not only presents himself as an angel of light as if he were some passive lamb or man of peace but that he too, is a roaring lion out to ruin men's best intentions. How in damnation are WE MERE MORTALS supposed to figger out who is playing what field and when?

I get home. Jack ignores me. He is playing Nintendo, empty bowls in the sink. His appetite, his life, all unphased. I realize: he doesn't give a fuck. I do the bills in the bedroom, my stomach in knots. I try to talk to him but I am the recipient of grudge silence. Jack would rather sever his arm rather than apologize to it. I think: I have no enemies. I have never stopped talking to somone—not even ex lovers. Jack has turned his back on you, Gabe, and others I'm sure I don't know about with not so much as a sniff. Less than two years in SF and he already has a list of people he does not talk to. This is wrong. I don't understand it.

The basic problem with Jack, discounting his intrinsic dishonesty, is that he does not progress in the world of life and liveliness past the old thrills of adolescence. He remains a stagnated nullifying personality. Rather than change his life he changes the people in his life so that his fringe perspective can be dished out afresh, as progress is gained only in the turnover of faces and places, and he can tell himself and these new ears all the stories his multitude of “friends” and “locales” have helped him build in a world of illusive success in the eyes of others.
It's unfair to characterize Jack as a thoroughbred parasite. But let's not mince words or hide behind veils of superficial morality. Let's call a liar a liar. Jack certainly fails the truth and honesty test when it comes to pure genius, preferring to mindfuck and aggravate his closest friends while sucking up to the famed and the fortuned as an extension of his own greater self, a role I too embraced in those awful years of socially incompatible boredom unleashed upon the worthless rock scene of noise pebbles and strutting egos. But I differ from Jack. He hides behind the facade or the appearance of not needing others, proud in his aloof aloneness but he truly can't survive without the social contact of the scene. I meanwhile parade around in a foul attempt to need everybody when really I am quite uncomfortable with people of any scene (with the possible exception of my wife), and prefer my aloneness, and feel self-worth only when alone, an escape from the weariness of conflict inevitable with the approach of the smug and the self-satisfied.

Oftentimes the philosophical canvas of well-mapped minds seems painted in pure black and pure white rhetorically-enhanced pigments, but Rand is quite robust in flushing out the multitudes of gray failures in her vibrant palette of undisguised potential. She writes of the trickle down "theory of greatness in practice" long before the writers for Herr Reagan took up the mantle, using these words:

"On the basis of this beginning, the story proceeds like this: The prime movers say to the world, in effect: "You hate us. You don't want us. You put every obstacle in our way. Very well—we'll stop. We won't fight you or bother you. We'll merely stop functioning. We'll stop doing the things you martyr us for. AND SEE HOW YOU LIKE IT. The complete statement of the strike's objective is this: We have had enough of your exploitation, persecution, insults, stealing, and expropriation. Go ahead and try to exist without us. We will not come back until you recognize and acknowledge the truth of the matter. Until you admit what we are, give us full credit for what we do, and give us full freedom from your chains, orders, restrictions, and encroachments—physical, spiritual, political, and moral. Until you accept a philosophy that will leave us alone to function as we please. Until you take your hands off us—and keep them off. We ask nothing but the freedom to work and live as we please. You will get gifts and benefits from us such as you can never imagine. But you will not get them until you leave us alone ..."

I'm kind of afraid of his recent behavior. I feel that if left untreated, it could turn into physical abuse. I feel that he is trying to alienate me from other people. The first step in physically abusive relationships. However, I don't think Jack is the kind of person to hit women. You would have told me that if so, I think. I think he's too lazy for that. I do not like the person he's made me become. It sucks. It hurts. It's no fun. It's pathetic. I am not me. I hate him. I never thought anyone could be so, so selfish. He doesn't seem human to me. How sad for him to be so gripped in the terror of not winning; of being wrong to be willing to toss aside EVERYONE. It really creeps me out. I look at him and think, he really doesn't get it. It's so very sad.

bondage
Frankly my dear, I don't...
I'm not sure where this leads us in the matter at hand, Lynn. Most of us tend to see ourselves in the best possible light, or the worst. More typically, we flipflop on a rather consistent basis. This is our weakness. Nobody MAKES us flipflop. In our laziness and our weakness we think in terms of whatever suits our purposes of the moment, and adopt circular tautologies which reassure us that our past has no relationship to our present, unless of course we can glorify or punish ourselves as a helpless nonsensical victim of our past. That is the great lie we tell ourselves. Even Ayn Rand overestimates the ability to succinctly reverse the biological powers of entrenched thinking. We train ourselves to be weak and useless by referring to our decent motivations as signs of our goodness, of our moral strength, of our willingness to sacrifice. Piffle, irrelevant associations of the assaulted mind, useless in the arena of real activity. This trench warfare of oscillating between momentary truths rather than relying upon rational convictions is where we continually make our mistakes. And these mistakes, like firebrand molecules of self-destruction attach themselves to other mistakes, and we are rendered more weak and more useless than we were a week ago, a month ago, a year ago. Each detail of our psychology and our intellect, each philosophical concept and practical action must be analyzed on an individual basis, just as we wish to be anlayzed on an individual and not a collective, herdlike, stereotypical basis.

No doubt you still cling to Jack for the very same traits which inspired you in the first place. But you are not the same person anymore. You have been stripped of something precious, now replaced by the revolting chaos of petty lies, failed opportunities, and habitual belittlement slopping over from the other, as you struggle to bring order to that collectivism which is a relationship. It is probably a one-sided trade because of the competing natures involved. Because you are a doer, and not a mere parasite, you have inherited only the foreign, the unbridled unashamed chaos of the other. The excitement, the expansive thrill, and most importantly, even the quiet joy of living, you already possessed. The other would not, or could not add to that in any estimable portion. The basic problem with Jack, discounting his intrinsic dishonesty, is that he does not progress in the world of life and liveliness past the old thrills of adolescence. He remains a stagnated nullifying personality. Rather than change his life he changes the people in his life so that his fringe perspective can be dished out afresh, as progress is gained only in the turnover of faces and places, and he can tell himself and these new ears all the stories his multitude of "friends" and "locales" have helped him build in a world of illusive success in the eyes of others. It is these traits that keep Jack from dwelling at the far ends of the spectrum and deep into the gray of the mundane world as his genius is wasted on his desire to remain a "pampered" child, a desire I simply cannot fully comprehend, since responsibility and harsh realities were rudely thrust upon me and my organizational mind at a very early age, an oldest child of a brood of six in seven years, a ballplayer, a Boy Scout, a school leader.

hat former period I called the Yellow Years in some places, the Mustard Years in others. That and previous periods (The Skinny Years) have barely been told. Not proud, just addicted to brave, brittle, brutal honesty, an honesty that hurts so much it attacks the nervous system, an honesty one must learn, and will always have the last say as we steer through the punative shards and upsets of life, life as we know it, just as we suspect the unrevealed life extracts its own ruthless penalties from every silence right down to the roots of its own noisy vindictive abcess, no concessions required. My opinions.
So this remains your call, Landry. Few of us are pure evil. Jack is not that much fun beneath the surface, but he's not pure evil either. However, let me acquaint you with the idea that the brain, the organ of the mind is indeed as valid in terms of physical flesh as the face or the arm, and is quite capable of being physically abused. A face wound might heal in a few days. A brain wound may never be healed if the thinking process is cajoled into repeated faulty reasoning while in mortal combat with an opponent who will stop at nothing to cloud the issue and win at any cost to truth and integrity.

But in the effort for full disclosure, let's just be clear that although I have no trouble with communication, psychological analytics, or philosophical resolve, I'm nothing close to being a well-balanced gentleman myself. In terms of dirty laundry, since being a charming, disruptive, manipulative teenager myself, I have clearly proved myself to be a tragically flawed creature because I have lived through enough evil, unable to properly marshal trending ethics and civility in both postulate and axiomatic form. To my credit, as a thinking artist, I have boiled too many thoughts, lusted after too many sad acts, and whacked too many skins, thick or thin, black or white, junk or genius to act as any judge of another except how it affects my own fragile but confirmed need for playing the hand I am dealt. I have been spoiled, soiled, and counter-foiled when I had little or no chance to win. I have transformed myself into a priest or a wizard when I had little or no opportunity to lose. I have always known the difference between the two, but few I have ever known have ever possessed the power to listen to my problems with life and liberty beyond the first few syllables, and so I've often had to admit for the sake of the herd, that I'm nothing but a mute with a speech impediment, ready to crack a one liner, slug back a beer, call the punk rock bluff, embrace ritualized chaos in public, play the brute to mask my own boredom, self-doubt, and determination to overcome the sorry past by fitting into the sorry future. That former period I called the Yellow Years in some places, the Mustard Years in others. That and previous periods (The Skinny Years) have barely been told. Not proud, just addicted to brave, brittle, brutal honesty, an honesty that hurts so much it attacks the nervous system, an honesty one must learn, and will always have the last say as we steer through the punative shards and upsets of life, life as we know it, just as we suspect the unrevealed life extracts its own ruthless penalties from every silence right down to the roots of its own noisy vindictive abcess, no concessions required. My opinions. Jack is also a fan of science fiction and robotics. I wish you two the best possible...

Repair to Søren Kierkegaard's frosty titles, Sickness Unto Death and Fear and Loathing, for additional source materials.

GT

From East To West We Convolute The Test

teresa
Woman In Regress
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Originally published on October 1, 1996

Hope you don't think that you have figured out the whole of my philosophical slant in these few paragraphs to have blitzed your eBox in recent days. The more I write the less I am confident any real communication can exist outside of fuzzy logic and be bop maxims. A thousand pages later, and there is still room for clarification, a thousand year swoosh, redundancy be damned. However any aspiring philosophy must start from a foundation of concrete suppositions. The GT foundation rest solely upon a single concept. I am nothing in a crowd, and only something by the gift of God—delivered to me from inside me, those experiences which inspire learning, and by the brutal questioning of all of it.

The concept of God working through the individual rather than institutional flavoring is not unique to me, nor is it universally accepted, but I cannot dodge the notion that I am charged in the face of this de facto collective spirit of our contemporary age to put a uniquely 21st century spin on this ancient wisdom, and shed some light on a problem which pits humanity not against itself but against the old demons of the past, and in a word, is sin. In an early poem (circa 1981) of mine, I accuse Lucifer as the author of time. All of nature's manifestations are both inspired and corrupted by the torque of time's swirling perspective. We work finitely within this swirling framework of time, so it is obvious that we should suspect its motives, for the scientific evolutionary mind must suggest that even the most inanimate forces in the universe are driven by native purposes.

Doublespeak and unmasked falsehood crowd into every arena stealing from the human spirit every good motive as time's own author extracts a token penalty for every semblence of progress. Confusion multiplies itself with human numbers. We don't argue good versus evil. We argue me verus them. Confusion versus confusion. History failed versus false consciousness.
Perhaps the best model I can use to highlight the point I am making when I unilaterally dismiss collectivism as the prime mover of spiritual and physical matter, and thus, an unrivaled conductor of truth is the marriage, or lover's problem. I suggest that no matter how close we want to become the mirror of our partner, or merge dissonance to create a more diversified whole, an irreparable separation is evidenced against us. While ancient teachers suggest that the two become one, this metaphor has rarely been illustrated in fact, and only to prove the point that live and die in separation united only for a brief interlude, known only in need or conversely, in giving. History as failure in this regard has shown a bigotry against this unification of two into one. And if two cannot become one, how can dozens, thousands, millions, billions simply and without fracture?

Thus my simple and undeniably old-fashioned point. Even the individual is perpetually plagued and ultimately corrupted by opposing forces. One may argue this diversity strengthens the individual, and thus the whole of thousands can thus be strengthened by this diversity, I hold with the old proverb that a house divided cannot long stand. This approach say other, less insightful accusers, steers me into the traditionally conservative camp. I will not reject the label out of hand, but I hardly think anarchism the way I define it can be held up to the conservative light without displacing a few fundamental concepts of both.

My slant of personal responsibility leads to acceptance of a status quo. I am not talking about doing nothing to change the world in which we live, but I am talking about unholy alliances to the threat to personal autonomy. We are not born with natural or civil rights outside of the social contract. Too many folk presume on the basis on envy and tokenism that what Joe Blow possesses (however gained, and true, evil has laways lent a helping hand to so-called progress), Jim Jackoff is entitled to the same.

The conspiracy of universal equality while a feel good aspiration is not played out in reality bytes either. None are free from the taint of evil, and yet we struggle for greener grass in precisely the same spirit that made the grass seem greener to begin with. Competition and greed. Nothing satisfies us when we know someone else has something that seems better than what we have. The marketdriven culture (just as Marxism predicts) is a vicious line of defense against human nature and natural forces from the outside.

But the "clock" can never be turned back without catastrophe. This is human nature corrupted by greed and envy. Doublespeak and unmasked falsehood crowd into every arena stealing from the human spirit every good motive as time's own author extracts a token penalty for every semblence of progress. Confusion multiplies itself with human numbers. We don't argue good versus evil. We argue me verus them. Confusion versus confusion. History failed versus false consciousness.

"Oh but if you would just read these..." she countered. I again repeated the premise that all works claim the truth, and great works have great legions of followers. Nothing is proved right or wrong except in the minds of believers of this or that truth. Whatever Teresa might claim, Johnny Can't Read has a contradictory truth. Jimmy Can Read has another. Everybody's running around in this crazy attempt to convince everybody else that they are wrong. Teresa smiled at this empasse.
Here's a clarifying sidebar. The year,1982. Mid-summer. Midtown Atlanta. A few days before I had been approached by two strangelooking womenabout my own age just outside the Omniplex. I was 26. Teresa was defiantly overdressed in several layers of streetdrag wool skirting and sweater. I do not recall the other woman's appearance anymore because it was Teresa who gave me her phone number and the Moonie tract. For the next two weeks we saw each other daily. I visited the Unification House in the quaint residential Little Five Points neighborhood. She came by the Howell House highrise apartment I was then sharing with my mother for tea and crackers. It was actually my mother's place, but I stayed with her for six weeks upon returning from Corpus Christi where I lived for twenty months prior. We traversed the city on foot for five or six hours every day, she in low keyed proselytizing mode, me in a gentle informative resistance.

On this particular day we crossed West Peachtree and turned down Peachtree Main along the infamous corner now revitalized but on this day was still marked by the Dunkin Doughnuts and just beyond, the Christian Science Reading Room. Teresa I knew already, was a product of the 1960s subcultural elite. I knew for instance that she had spent her adolescence in a nudist camp, and that background emerging from the fog of unbearable shame had driven her to the neurotic devices of concept-defying heavy clothing and long frizzy hair in which she concealed her dark but very attractive facial lines. I knew she confessed great comforts in the teachings of the Moon organization even when she found them lacking, evident in a few details I will save for another time.

But on this day she was questioning me had I read the two or three theological booklets she had given to me a day earlier. These rather thin booklets were published in a very simplistic styling, oversized footprints, large typefaces, and hordes of colorful pictures. This literature literally reminded me of the kiddie biblestory volumes I had voraciously gobbled up as a child, only thinner. They were workbooks, with a quiz at the end. I had not read them. Confident I already knew all the answers I had simply put them aside meaning to take a half hour to skirt through the topics just to meet my obligations to Teresa, but at this point I hadn't. Besides I had loaned Teresa a thousand page theological tome called the URANTIA BOOK that had been given to me by a former lover a couple of years before. I never got it back, but of course after admitting that I had not read the booklets but I intended to do so, Teresa countered with predictable and similar remarks.

These confessions led me straight to the point I wanted to make to her. Everybody believes their own version of the truth is self-evident and required for everybody under the sun. "Oh but if you would just read these..." she countered. I again repeated the premise that all works claim the truth, and great works have great legions of followers. Nothing is proved right or wrong except in the minds of believers of this or that truth. Whatever Teresa might claim, Johnny Can't Read has a contradictory truth. Jimmy Can Read has another. Everybody's running around in this crazy attempt to convince everybody else that they are wrong. Teresa smiled at this empasse. Just then we were rounding the corner. I spied the Christian Science Reading Room and asked her if she wanted to dip into there for a few minutes, cool off, rest our feet...

She acquiesced with a sweet okay. We strolled to the reading room. This was not a very large place, fitted into a space nestled in the vee between two major thoroughfares converging at roughly a thirty degree angle, but it was airconditioned and pleasant and waiting for us. I found a chair a few feet from the bulk of the library. Teresa sat in a chair on a perpendicular wall where she was soon approached by an old woman of the faith. They were soon engaged in conversation that barely rose above a whisper. I thought nothing of this, and heard only occasional snippets as I dug into a random book I had pulled. This was a libraaaaaaary after all. Bits and pieces of their chat floated over to me. I was surprised to learn Teresa had been born a third-generation Christian Scientist.

She finally burst into a rapt amazement, profoundly moved by my explantions, and was giddy that God had shown her a sign. Otherwise nothing would have occurred to her. No threads ever match up. Nothing is connected. An intellectual zombie I'm afraid is all so many of the most devoted folks on earth appear to be. Teresa didn't suffer a loss of faith with that event, but I was overwhelmed by the finger of God...
Seemed this was a girl with quite a checkered past. They argued in ever polite tones. The woman persisted. Fifteen to twenty minutes into this routine I overheard the words good and evil, and some reference to the edenic tree of knowledge of good and evil. That was when I spoke up. "Does not the tree of the knowledge inspire knowledge of the DIFFERENCE between good and evil? I inquire of the old woman who to this point had only nodded a respectful hello to me upon entering the room. "Yes, you can say that. Different translations render it a little bit differently, but you can read the CORRECT rendering in OUR books." I replied that I had to confess that I did not know the difference between good and evil. Fire immediately plunged into eyes. "Oh you certainly do, and if you do not, you can read it in our literature. You only have to READ it to understand," she growled.

I countered again that men for thousands of years have argued over these things. I am not sure what I said next but I drew upon current ecological and ecopolitical concerns or some matter such as this, to give a few examples of what I meant by my own confusion with this complex issue of good and evil. She flew into a unmistakable rage, "Oh you are just a troublemaker. You'd better leave. Right now I say. Just leave, and don't come back. I mean it. Don't come back!" I returned the book I still had in grip to its rightful place, and said not another word. Teresa was ushered out alongside me. As the glass door swung close, the pinchedface woman, probably in her late sixties, muttered the word troublemaker one more time just in case I had missed the point.

On the street again I immediately sensed what had just happened and inquired of Teresa, "Do you know what just happened?" She didn't know what I meant. "Do you remember what we were talking about just before we stepped inside?" Again she couldn't piece her memories together. I played it out for her. "We were trying to convince each other to read each other's books. I told you that everybody believed they already had the truth, IF ONLY OTHERS WOULD READ OUR BOOKS."

Teresa's face was beginning to show a glimmer of recognition, but I continued. "Then we step inside and you are barraged by yet another somebody who does exactly what I predicted. It's in THEIR book, THEIR truth, THEIR certainty that all life must bow..." Was this the stroke of God himself drawing us into the Christian Science Reading Room for an example of divine truth, I put to her as we strolled on toward downtown on this sweltering summer afternoon. She finally burst into a rapt amazement, profoundly moved by my explantions, and was giddy that God had shown her a sign. Otherwise nothing would have occurred to her. No threads ever match up. Nothing is connected. An intellectual zombie I'm afraid is all so many of the most devoted folks on earth appear to be. Teresa didn't suffer a loss of faith with that event, but I was overwhelmed by the finger of God in this point blank proof of what I knew to be oh so true...

We are all tools in this game nobody can win.

GT