by Paul Rosenfels

To
RONALD B. ANDERSON

One

Civilization took its origin in the social ideas arising from the priest's view of life and the institutions which developed out of the soldier's way of life. There's nothing biologically inevitable about civilization.

Civilization is the end product of interaction between knowledge and ability, arising from depth and vigor in the human character. Man has learned through searching thought and long experience that he must live in a specialized way if his human capacities are to come to fruit.

Man's creative capacities aren't a simple consequence of his highly developed cerebral cortex. When he uses his great brain without an accompanying character specialization, his capacities for abstract thought and concrete action fall far below the civilized level.

Civilization rests on the specialization of men into thinkers and men of action, mutually interacting. In this world of specialized character, creative thought and creative action make a tremendous and sudden rise which bestows on man those unique psychological characteristics recognized as human.

The creativity of the priest's life rests on his special capacity for sensitive awareness, not on any readiness for constructive action. The creativity of the soldier's life is a matter of special access to a tough self-confidence, not on any receptivity to conceptualization.

Priestly security rests on the acceptance of a fixed location in life; experience is limited to that location. It's a place that gives an unlimited view of the world. Soldierly freedom arises from a fixed mode of living; feeling is limited to his soldier's function. Within his domain he has an unlimited scope of activity.

Civilization takes its origin at that point where men begin to accumulate understanding and skill as ends in themselves. There's a characteristic way of living which makes it possible for knowledge and ability to accumulate. The priest's life is a prototype of the life of the thinker; the soldier's life establishes the pattern of a life of constructive action.

The form of society is established by the soldier's function and the elaborations built up in economics and politics. The organization or substance of interpersonal social relationships is established by the priest's function, embodied in social ideas and the elaborations to be found in education and the professions.

The priest's function has developed through that of the philosopher into the scientist. The soldier's function has grown through that of the statesman into the industrialist and engineer. In the original function of the priest and soldier human matters were of primary concern; modern science and engineering have gained their greatest successes in non-human fields.

Expanding and unlimited feeling is the basis of all creative thinking; the pleasure inherent in it is the motive behind the submissive or feminine relationship to others. The sense of peace of mind, harmony and security thus derived orients the self, specializing it as a feeling organism with a high sense of self-awareness.

Extending action which accepts no boundaries is the basis of all creative action; the pleasurable quality of the mood which this attitude creates is the motive for the dominant or masculine relationship to others. The spontaneity, aliveness and freedom which arises from masculinity organizes the self, specializing it as an action organism, with a high willfulness and pride.

Love and power are specialized ways of establishing a relationship with the outside world. They're mutually exclusive; a man can't mingle submission through love and domination through power in the same character. The love feelings of the man of action lie outside his character; the power attitudes of the thinker don't influence his inner identity.

Love is the eternal feeling; power is the total attitude. There's much in the world which can't be loved, but the individual character isn't altered by this fact. A part of the view of life established by love is the hatred for that which can't be loved or ignored. There's much in the world that can't be possessed by power, but this fact doesn't alter the individual character. A part of the way of life established by power is the anger against that which can't be controlled or avoided.

Hatred creates the tension on which selective withdrawal from experience is based. Anger brings into being the energy by which selective lack of sympathetic feeling is maintained. Social progress in civilization hinges on the expansion of understanding and morality in interpersonal relationships, reducing the necessity of hate and anger.

When withdrawal includes too much of life the love of humanity becomes theoretical and when emotional indifference covers the bulk of human relationships power becomes a matter of empty posturing.

Two

Family life is the training ground of the specialized character which civilization requires. The successful family has a clearcut psychological identity either of the love or power type. Each member of the family has an interest in nurturing & protecting the character of the others.

The family holds character in trust for ultimate utilization in the forming of creative social relationships. Deep character development of the love type which remains trapped in family feeling results in neurosis. Vigorous character development of the power type which can't free itself from family attitudes leads to delinquency.

The family circle lighted by love is filled with warmth that each member helps to create. Outside this circle there's no assured warmth; the individual must find warmth in an autonomous way thru the understanding that creative love brings.

The family enlivened by the multiplicity of interests which power brings is filled with pride that each member shares. Outside this center of activity there's no assured pride; the individual must find pride in an autonomous way thru the responsibility that creative power brings.

The thinker dwells in a world without limit in time. Yesterday, today & tomorrow become the same thing thru the continuity established by meaning; truth is eternal. New truth comes out of the growth of the individual, taking form thru manipulative rearrangement of concepts on a background of the service of truth. The tension holding capacity on which permanence rests is felt in the form of love when it's fulfilled & in the form of faith when it is in the background during active growth.

The man of action lives in a world without limit in space. All distances become equal thru the unity arising from value; the right is complete. New right comes out of the growth of the individual, organizing the self for action by following wherever experimentation with method leads, on a background of exploitation of the right. The energy utilizing potential on which completeness rests is experienced as power in the state of fulfillment & as hope when it's in the background during active growth.

Patient thinking alone can penetrate the unknown, bringing new truth into being; enduring action alone can conquer the chaotic, bringing new right into existence. The thinker must be located in life so that he dwells amidst the familiar; security requires the absence of novelty in spatial experience. Security welcomes problems & abhors obstacles. The familiar has the quality of a retreat. This retreat does not imply an ignoring of the ideal; it's thru feeling & thinking within the security of the retreat that a full scale relationship with the ideal is made.

The man of action is organized so that he's aroused by the interesting; freedom requires the absence of novelty in the permanent quality of things. Freedom welcomes obstacles & is intolerant of problems. The interesting has the quality of an enlistment. This enlistment, which is the wholehearted participation in the ebb & flow of experience, doesn't imply a neglect of a domain; it is thru the experience & action arising from the freedom of the enlistment that a full scale relationship with a responsive reality is established.

In family life, the permanence of character is nurtured & the unity of character is protected. In extrafamilial social relationships the character is utilized as a means of solving problems & overcoming obstacles. The family must maintain its permanence & unity above all other considerations, in order that its task may be well performed.

Family life intensifies & enlivens the identity of the individuals within it. In the successful family, the influence of the mother looms large, the father being more concerned with the social feelings & attitudes of the offspring.

Women are sponsors & protectors of the family because their child bearing function concentrates their feelings & activities in the family; it isn't a product of psychological femininity. Men take over the primary preoccupation with the needs & purposes which derive from a creative relationship with society.

There's a consistent tendency to separate family life & social life, as if their interests & purposes were divergent. Insofar as women seek to build up tension & energy within the family which has no outlet in the world, they're the breeders of neurosis & delinquency. Insofar as men tend to outrun their capacity for security & freedom, they lay the basis for psychotic & criminal disturbances of human adjustment.

Aggression & passivity are the consequence of the utilization of familial feelings & attitudes in establishing social relationships; the world becomes an extension of the family environment. Aggression is an emergency use of power in the service of a false ideal; it exists in personalities oriented by love who can't make a creative relationship to an ideal.

When the aggressive person feels submissive toward a masculine ideal he is subject to disorienting anxiety. The protecting of family security becomes his ideal; he adheres to self-indulgent family goals.

His relationships with society are established in terms of service to family ends; he seeks to influence the feelings of others, so that they'll cooperate with his purposes. Failure of that cooperation in others has the weight of rebellion against family authority & is overcome by the most direct route available, on an emergency basis.

Passivity is an emergency need to accept love out of extravagant expectations; it exists in personalities organized by power who can't make a creative relationship to reality. When the passive person experiences domination of a feminine reality he's subject to disorganizing restlessness. The nurturing of family freedom becomes his reality; he accepts those egotistical gratifications which the family sponsors. His relationships to society are extensions of familial conformity; the gregarious experiences which he shares socially are based on the need to gain sympathy thru cooperation. Failure of that social sympathy has the weight of heresy against family law & is dealt with by a massive withdrawal on an emergency basis.

Six

The mutual nurture of feeling in the yielding family & the mutual protection of activity in the assertive family create an atmosphere favorable to sexual feelings & celebrative attitudes. Sexual feeling is an aspect of self-awareness; celebrative attitudes are an aspect of self-confidence.

Family life stimulates sexuality in its indulgent & egotistical aspects; the fundamental mated reaction on which sexuality rests doesn't take its origin in family life. It's a rich responsiveness to an ideal & a spontaneous expressiveness toward a domain, which brings sex & celebration into being. Once established, they're utilized by family life for its own psychological needs & purposes.

The surplus sexual feeling of the yielding personality is autistic in quality; it's established thru mental pictures & has the quality of phantasy. If the personality rejects such feelings because they don't fit in with the individual's view of himself, the depth of the sexuality itself may be permanently damaged.

The celebrative attitudes of the assertive personality are euphoric in quality; they're expressed thru habitual motility & have the quality of play acting. If the personality rejects such attitudes because they don't harmonize w/the established way of life, the vigor of the celebrative capacities may be compromised, undermining the character structure.

In the neuroses, the individual is accessible to limitless feeling, including sexual feeling, without an attachment to an ideal subject matter. The neurotic rejects the aggressive familial pseudo-ideal without finding the ideal he seeks. Neurotic symptoms arise from the overtaxing of faith.

As each effort to serve an ideal comes to an end in stifling anxiety, the individual returns to the nurturing sympathy of the family circle, a victim of disappointed love; he returns unwillingly, occupying a rebel's position. The pressure of unattached feelings creates the neurotic symptoms.

In the delinquent behavioral deviations, the individual possesses unrestricted expressive attitudes, including the celebrative attitudes, without finding a reality which is his own. The delinquent attempts to avoid the passive familial pseudoreality without finding the reality he needs.

Delinquent antisocial traits arise when hope is overwhelmed. As each new attachment to a real world ends in the same intolerable restlessness, the individual returns to the protecting cooperation of family life, a victim of frustrated power; he returns w/inner reservations, viewing the family world with heretical eyes. The pressure of unchanneled attitudes creates the delinquent behavioral disorders.

The rebellion of the neurotic consists in a refusal to conform to conventional family behavior; the heresy of the delinquent is against the family principles established by custom. Because the neurotic is filled with hatred, he looks out on the world from a withdrawn place. His dream-like relationship to others is compatible with security in the nurturing family atmosphere, but in relationship to the social world he's vulnerable to overwhelming disorientation & anxiety.

The neurosis may find a cure in cynicism, in which the hatred is communicated to others similarly afflicted. Because the delinquent is consistently angry, he deals with the world in an indifferent manner. His casual relationship with others is compatible with freedom in the protecting family atmosphere, but in relationship to society he's vulnerable to uncontrollable disorganization & restlessness. The delinquent may find a social adaptation thru opportunism, in which the anger leads to a self-expressive outlet in fortunate circumstances.

The failure to establish a relationship with an ideal robs the neurotic of his pathway to experience, depriving the personality of energy. The failure of the delinquent to find a real world of his own eliminates the sources of stable feeling & empties the personality of tension.

The neurotic becomes vulnerable to easy fatigability; the delinquent is a ready victim of boredom. Neurotic symptoms are molded by the attempt to return to experience; delinquent behavioral difficulties are given variety by the attempt to find feeling.

When the recognition of the difference between the family & the social world disappears, the psychological conditions for the development of psychosis exist. The individual enters the world of concrete experience as if it were a nurturing source of security. If he finds social dependence thru the sharing of feelings with others, he becomes aggressive.

If he finds himself alone he'll lack the means of establishing communication, since he's unable to enter a growth process without disabling anxiety. Under these conditions his thinking undergoes paranoid degeneration.

If the paranoid ideas find sufficient response among others, he may stabilize at this level. When deterioration proceeds, the energy for conceptual thinking is lost & thoughts become mere impressions without logical connections.

When the family & the social world are dealt with as if they were the same, the psychological conditions for major behavioral & mood disturbances exist. The individual accepts whatever beliefs are current in the situation of the moment as if they were a protecting instrument of freedom.

If his vanity is gratified in a socially dependent way, he becomes passive. If he finds himself dissociated from any permanent attachments he'll lack the means of establishing a world of his own, since he's unable to enter a growth process without disabling restlessness.

Under these conditions his activity undergoes criminal changes. If the criminal mechanism finds sufficient success he may stabilize at this level. When the behavioral integrity deteriorates further, the tension holding capacity on which integrated action takes form disappears & actions become mere impulses without organized sequences.

The stabilized neurotic becomes a critic; he gives expression to his idealism thru exposing the defects in the false ideal to which he remains attached but can't serve. His vision is sharp in the atmosphere of his personal rebellion.

The stabilized delinquent becomes a dissenter, or maverick; he manifests his sense of reality thru condescension & contempt for the reality with which he's involved but can't make his own. He acts with a sure touch in the unencumbered world of his personal heresy.

The development of an aggressive relationship to society ends the creativity of the personality oriented by love. The active tendencies of the self break loose from their subservience to an ideal & go forth into the world to protect the security of the aggressor. This compulsive dominating activity doesn't develop the resources inherent in society; it takes advantage of any situation where effective opposition is not offered.

Aggression is essentially irresponsible & immoral as far as society is concerned, but since it protects self-interest without provoking the effective opposition of society it becomes invested with ideal qualities by the yielding personality. By accepting aggression, the painful disorientation of the phobic state can be avoided.

The development of a passive relationship to society ends the creativity of the personality organized by power. The feeling tendencies of the self are victimized by circumstance, instead of being attached to the established domain of the individual.

Obsessive submissiveness doesn't serve a social ideal; it gives itself over to any situation where a temporary advantage can be gained. Passivity takes its being in ignorance & corruption in social relationships, but since it provides a privileged position without loss of social cohesion it confers advantages on the assertive individual. By accepting passivity, the suffering inherent in psychopathic disorganization can be avoided.

Aggression serves a false masculine ideal which the yielding family can provide out of its own psychological resources. Passivity exploits an artificial feminine reality which the assertive family can find without going outside itself.

Love finds fruition in insight; aggression embodies the willfulness of an individual who has lost faith in understanding. Power finds its destiny in the coming of mastery; passivity embodies the self-consciousness of a person who has lost the hope of establishing responsibility.

The willfulness in aggression can't tolerate obstacles; the hands of aggression hold weapons, not tools. The self-awareness in passivity can't accept problems; the eyes of passivity see only what's onvenient. Without an immediate outlet, the energy of aggression leads to anger; aggression has no reservoir of energy of its own. Without direct gratifications, the tensions of passivity turn to hate; passivity has no reservoir of tension of its own.

Aggression is responsible for the great weight of dishonesty in the civilized world, which cynics believe to be an inevitable part of human nature. Because mankind has never established a view of life based on love which the bulk of human beings can use in daily living, this cynicism carries a certain credibility.

Social progress rests, however, on the confinement of dishonesty & the selfishness it serves, thru the spread of creative love on a wider & wider scale. Without the basis of comprehension of human affairs which love alone can give, men wander in a maze of the unknown where human psychological matters are concerned, no matter how sophisticated they may become in the understanding of the impersonal world.

Passivity is responsible for the great weight of cowardice in the civilized world, which the opportunist accepts without question. Because mankind has never established a way of life based on power which the average man can use in daily living, this opportunism carries a quality of inevitability.

Social progress requires the isolation of cowardice & the vanity it utilizes, thru the exercise of creative power on an expanding scale. Without the basis of responsibility which power alone can give, men are the victims of the chaotic in human psychological matters, no matter how capable they may become in control of the impersonal world.

Aggression measures its success in material values without concern over method, except that it avoids conflict with the authority of the state thru obedience to the letter of the law. Passivity attains success thru guaranteeing basic gratifications without involving the individual in attachment to principles, except that spiritual law is accepted thru cooperation with religious authority.

The aggressive individual gives up contentment in favor of an enervated happiness; whatever his success, it's never enough to win the vigorous happiness which his personality can't sustain. The passive personality abandons happiness in favor of a shallow contentment; no matter how rich his store of gratifications appears to be, he never finds the contentment in depth that's beyond his personality.

The attempt to attain happiness leads the aggressive individual into compulsive activity, exhausting him both psychologically & physically. The search for contentment of the passive personality leads into obsessive feeling, which ends in a boredom which has both psychological & physical consequences.

Withdrawal from a full scale relationship with society is often the price of eliminating aggression from the personality. The monastic life sets up the conditions of this withdrawal, providing the individual with social experience under the rigid control of authority. The monastic atmosphere which higher education provides serves to promote scientific development.

The monastic life is ill-suited to the development of a scientific psychology, because the involvement with other human beings on which a comprehension of human nature rests results in rebellion against monastic authority.

Indifference to a permanent relationship with society is often the means of eliminating passivity from the personality. The life of the barracks sets up the conditions for this in difference, providing the individual with social feeling automatically set in motion by fixed social ideas.

Work patterns which take the individual out of the ordinary relationships of daily living, such as exists in life at sea, in construction projects in undeveloped areas & in explorations of remote places develop a barracks type of life which has proven effective in maintaining the morale on which engineering & industrial development rests.

The barracks life is ill-suited to the development of human psychological engineering, because the attitude of responsibility on which a control of human nature rests results in heresy against barracks law.

When the creative yielding individual doesn't find his orientation thru a monastic-type institution, he must find his security in his relationship with society as a whole. To make his social relationship in this independent fashion requires a deep attachment to human truth.

Only then can he have that faith in the unity & completeness of human nature which provides him with the motive to serve morality in social life. When he's independent, he's beyond the reach of authoritarian intimidation; there's no one to make him act & only his feelings can lead to experience.

In the development of such an independent social adjustment he must deal with many irresponsible forces which tend to capture his submissive tendency. In the presence of such forces he withdraws if he can; if withdrawal is impossible, hatred preserves the integrity of the personality.

When the creative assertive individual doesn't gain his personality organization thru the social beliefs associated with barracks living, he must arrive at freedom thru a permanent relationship to society. To make his social relationship in this independent fashion requires a vigorous grasp of right in human affairs.

Only then can he maintain that hope which is based on the permanent & enduring in human nature & which arouses him to the exploitation of the goodness in society. When he's independent, he's outside the circle of seduction of dogmatic law; there are no automatic channels of feeling & only experience can bring attachment.

In the development of such an independent social adjustment he must be exposed to many betrayals which tend to involve his dominant tendencies. In the presence of false opportunity he maintains indifference if he can; if indifference is impossible, anger preserves the integrity of the personality.

A masculine character is completely organized by free energy, expressed whenever opportunity presents itself.

A feminine character is permanently oriented by secure tension which is felt whenever experience makes itself manifest.

When the masculine character is temporarily without opportunity, the vigor in the self persists, carried in the form of hope.

When the feminine character is incompletely influenced by experience, the depth of the self persists, maintained by faith.

Masculinity fills all the space it occupies & is therefore unified, complete & ideal. Masculinity can't find permanence out of itself & therefore needs to be loved in order to fulfill itself.

Femininity extends in time without limit & is therefore permanent & real. Femininity can't find unity out of itself & therefore needs to be possessed in order to fulfill itself.

The masculine expressiveness begins & ends according to opportunity, but it has no cause & no effect, being complete.

The feminine responsiveness is caused by experience & records an effect, but it has no beginning & no end, being permanent.

Femininity is caused by the actions of forces on it & has results in the interaction with those forces.

Masculinity has a beginning in the opening of opportunity & an end in the maturation of dominance.

Cause & effect is an abstraction based on insight into the full nature of a thing. Beginning & end is a concrete experience, based on mastery of the lasting quality of a situation.

The awareness of space is an abstraction which can be put into words. The utilization of time is concrete & can be experienced in modes of behavior.

Femininity puts the unity that exists in masculinity into words, including any impression & any fact; it doesn't find unity thru the exclusion of anything. When unity has everything of which the unfettered mind has become aware it's insight.

In the state of insight the self is fulfilled in the complete awareness of the subject matter.

The manipulation of concepts which is an essential part of creative thinking takes great energy, but this energy is all bound in subservience to the emerging unity of the subject.

When truth is reached this energy dies & the consequent self-fulfillment is perceived as a satisfaction, not as an accomplishment. No matter how much energy the feminine personality uses, the character never becomes organized by it.

Masculinity takes advantage of the permanence that exists in femininity, giving expression to any impulse or mode of action; it doesn't find permanence by making exceptions.

When permanence has organized everything which the untrammeled activity of the self has expressed, a state of mastery exists in the individual. In mastery, the self is fulfilled by a permanent command of the situation.

The attachment to methods, which is an essential part of creative productivity, calls for a high tension bearing capacity, but this tension is all subsidiary to domination of the emerging permanence of the situation.

When the right is attained this tension dies & the consequent self-fulfillment is experienced as an accomplishment, not as a satisfaction. No matter how much tension the masculine personality carries, the character never becomes oriented by it.

The self-awareness that comes with insight is based on limitless feeling. This unrestricted depth goes readily into the sexual channel. Sexual feeling & self-awareness mutually enrich each other.

The self-confidence that comes with mastery is based on unrestricted motility. This extending vigor goes readily into the celebrative channel, in the form of a celebrative attitude which enlivens self-confidence.

The capacity for psychological tension & the accessibility to sexual feeling go together. If the personality can't accept sexual feeling in a consistent way, creative love becomes impossible. Sexual feeling, like self-awareness itself, is timeless in the yielding personality. The storage of psychological energy & the readiness for a celebrative attitude go together.

If the personality can't accept a celebrative mood in a harmonious way, creative power is impossible.

Sensitivity makes possible the enjoyment of a multitude of needs. These needs & their satisfactions are acceptable to the yielding personality provided that they enrich the contentment & security within the familiar world of fixed orientation in which the yielding individual lives.

If self-indulgence isn't contained within a secure world it becomes autistic; the individual doesn't establish a relationship with society as a whole.

The ascetic refusal of pleasures can't make the individual more social. The heart of autism lies in the absence of an ideal, not in the enjoyment by the self of a multiplicity of simple pleasures.

Vigor makes possible the wholehearted participation in a multitude of interests. These purposes & their associated accomplishments are acceptable to the assertive personality provided that they enliven the happiness & freedom within the world of opportunities & fixed organization in which the assertive individual lives. If egotistical strivings aren't contained within a free world they become euphoric; the individual doesn't establish a permanent relationship with society.

Enslavement to duty can't correct the tendency to capricious social behavior. The heart of euphoria lies in the failure to take advantage of what really exists, not in the acceptence by the self of a multiplicity of ego gratifying activities.

The yielding individual labors in the service of an ideal & he needs to be so located that such energy is expended without meeting obstacles. Such a place embodies morality & therein he may enjoy all the simple pleasures.

The assertive individual develops the resources in the reality which is his own & his purpose is to be so organized by his opportunities that he accepts the tensions involved without being faced with problems.

Such a situation embodies understanding & participating in it he may enjoy all the spontaneous pleasures. One & the same world may be moral to those whose hearts are tuned to the understanding of morality & understanding in nature to those whose hands reach out to take responsibility for a world of flexible & receptive materials.

If security is found monastically & freedom comes thru barracks living, the life of love & the life of power are separated into 2 worlds.

Institutions reach stability where the modes of action which they establish can be comprehended in the form of principles & laws. Where the right can be thus objectified by understanding, it can be administered in a routine fashion, without the investment of creative leadership.

The energy of leaders goes into dealing with the chaotic, expanding the scope of the institutions they represent.

Social ideas reach permanency when the concepts they create become the basis of authority. Where the truth can thus be incorporated in the skill of those who employ it, it can be communicated in a routine way, without the necessity of creative teaching.

The tension of teachers can go into preoccupation with the unknown, deepening the scope of the social ideas with which they're preoccupied.

Thinkers are law makers; in the political life of man, laws are formulated as a codification & systematization of patterns of action already established. With the coming of new law, chaos has already been mastered.

Men of action are administrators; in the spiritual life of man, authority gives embodiment to those established modes of feeling which the communication of ideas has already brought into existence. With the coming of new authority, insight has already won territory from the unknown.

Neither political law nor spiritual authority are creative. The existence of political law frees energy in political action; where men attempt to expand social control thru law they legislate in vain. The existence of spiritual authority gives security to spiritual feeling; where men attempt to deepen social understanding thru authority they issue futile commands.

Whenever the yielding individual enters experience he submits to social authority. Whenever the assertive individual accepts attachments he responds to social law. Within the love-type family, experiences take place in a private atmosphere. Family activities become the focusing point of mutual feeling, stimulated for the purpose of enjoying a multiplicity of needs.

Authority in such a context is intimidating & has aggressive connotations. Within the power-type family feelings take their being in a separate atmosphere, dissociated from adaptive requirements.

Family feeling becomes the basis of family cooperation, encouraged for the purpose of enjoying a multiplicity of interests. Lawgiving in such a context is seductive & has passive connotations.

The tension filled love family is complete in itself but each individual is incomplete, reaching out into the world toward submission to an ideal. When family authority is exercised for the purpose of expanding experience, based on the desire to indulge the family members on a wider & wider scale, family experience tends to replace social experience & the reaching for the ideal is lost. The service of the false family ideal becomes the basis of aggression.

The energy filled power family is permanent in itself but each individual lives on an impermanent basis, reaching into the outside world toward domination of that domain which can bring a materialization of reality.

When family law expands out of a need for deepening feeling, based on further cooperation in the gratifying of family vanity, family feeling tends to replace social feeling & the need for a responsive reality disappears. The exploitation of the false family reality becomes the basis for passivity.

A healthy atmosphere in the yielding family provides a consistent supply of simple pleasures available at need, with a respect for the privacy of each individual. Simple indulgences leave the individual ready for service to an ideal when need requires his activity.

A socially harmonious atmosphere in the assertive family is founded on a full supply of spontaneous interests, with an acceptance of the separateness of each individual. Spontaneous ego gratifications leave the individual ready for exploitation of reality when opportunity commits him.

Family feeling & family activity provide the model for those resting phases of the personality in which growth is absent. These periods have a holiday quality; if the individual can't expand beyond the level of family security & freedom he is soon surfeited. It he can't return to these enjoyments at need, he becomes the easy victim of fatigue & boredom.

The submissive tendencies reach their endpoint in insight. which is unalloyed with willfulness. At the moment of insight the subject of understanding is completely manifested & the self is harmoniously fulfilled thru self-awareness. This constitutes a fusion between self & the thing comprehended. In familial activities the self isn't fulfilled in this fashion.

Self-awareness proceeds at a high level which stimulates a sensitivity to needs & their satisfactions. When society is to be served, self-indulgent activity must be abandoned for a creative goal; then only love can keep self-awareness alive.

If the self-indulgent familial tendencies intrude into the social life of man, the pathway on which insight comes is never traveled; instead, the self takes over authority whenever opportunity presents & by act of will that fragment of understanding which suits the individual's needs is accepted as the whole.

The dominant tendencies reach their endpoint in mastery, which is unalloyed with self-consciousness. In the state of mastery the object controlled is permanently possessed & the self is spontaneously fulfilled thru self-confidence.

This constitutes a fusion between the self & the situation controlled. In familial feeling, the self isn't fulfilled in this way. Self-confidence is maintained at a high level which is favorable to active involvement in purposes & accomplishments.

When society is to be exploited, feeling which serves pride must be put aside in favor of creative goals; only power can keep self-confidence alive.

If the vanity of familial attitudes takes over the social relationships of the individual, the tools for the reaching of mastery are never found; instead, the self accepts whatever appears permanent in the way of principle in a self-conscious manner, using that moment of control which the situation brings & taking feeling as proof of permanence.

The feeling of fear has an expanding quality which is to be terminated at all cost.

The emergency reaction of rage which signals the coming of disorganization provides the basis for an unlimited manipulative motility entirely without self-confidence; rage replaces the inner self.

There's an unrestricted acceptance of an attitude of control without ownership, so that the routes of action which the organism finds can be used without regard for the conservation of resources. The attitude of rage has an expanding quality which is to be resolved at all cost.

The human yielding personality readily feels fear. If the individual must maintain an attachment to something noxious, self-awareness may be preserved thru the feeling of hate, which circumscribes the subject matter in a circle of distaste.

Hate is a stabilized alternative to fear which the individual can tolerate. It's when hate loses its structure, releasing floods of fear from which the individual can't escape that anxiety is born.

The human assertive personality readily experiences rage. If the individual must accept a noxious object, self-confidence may be preserved thru an angry attitude, which brands the object as an annoyance & separates it from the total context of the situation.

Anger is a stabilized alternative to rage which the individual can tolerate. It's when anger loses its enduring quality, releasing unpredictable rage reactions which the individual can't avoid that restlessness comes into being.

Where depth of character takes an aggressive pseudo-ideal for its subject matter, there's no unity in the thing understood nor permanence in the self-awareness. Whatever aspect of the subject matter is vigorously manifested comes to stand for the whole. The willfulness of the subject matter feeds a dependent self-awareness in the individual.

Whenever an outside will isn't acting on the individual, a withdrawal into fantasy is necessary in order that the inner identity be sustained. Without the service of an ideal which growth brings there's no reliable source of energy in the personality.

The aggressive individual avoids fear thru conformity to institutionalized modes of action; he's a self-serving soldier in the army of personal ambition, cooperating with others to reach that apparent security which holds back disorientation.

Where character vigor takes a passive pseudo-reality for its object, there's no permanence in the thing possessed nor completeness in the self-confidence.

Whatever aspect of the object invites action takes over the qualities of the permanent. The consciousness inherent in the object builds a dependent self-confidence in the individual.

Whenever an outside consciousness isn't encouraging the individual, an indifference takes over & play becomes the means of preserving the inner identity.

Without the exploitation of a responsive reality which psychological growth makes possible, there's no reliable capacity for tension in the personality.

The passive individual avoids rage thru the exploitation of pathways to feeling inherent in social ideas; he's an egotistical priest worshipping the false idol of fraternal superiority, finding an apparent freedom thru influencing others, thus controlling the disorganization of his personality.

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additional definitions

for your added convenience in understanding...

spontaneity

n : the quality of being spontaneous & coming from natural feelings without constraint; "the spontaneity of his laughter"