PPA 568: FREEDOM TO LIVE -- Chapter 3 ( 1 ) NAME: 1. Who is George? ANSWER: 2. What does Hartman mean when he says, “It’s one thing to agree with Kierkegaard that most of us live only in the basements of our houses; it’s quite another thing to bestir ourselves sufficiently to move upstairs.” ANSWER: 3. The need for what kind of growth does Hartman say is greatest need? ANSWER: 4. What Hartman mean when he says “It could be tragic if …one’s freedom to develop himself intrinsically is stifled.” ANSWER: 5. What does Hartman mean when he says, “George and Jim are likely to become loyal Organization servants first, human beings second; executives first, lovers, husbands, fathers, or real persons second.” ANSWER: 6. Hartman says, “If George is working with a company that is run almost entirely on the lower or systemic level, he won’t get much encouragement in developing his true Self-potential; indeed, he’ll be blocked and frustrated at every turn.” What three options does Hartman say George have?. ANSWER: 7. Why would it be important for someone in public administration to develop an inner self” ANSWER: 8. What are the 4 rules for developing the inner self? ANSWER: 9. What are 3 differences between the person of faith and the person of fear? ANSWER: 10. What 6 ways does Hartman recommend for developing the Self? ANSWER: Chapter Three GEORGE'S - AND EVERYONE'S - PROBLEM Ituvo defined goodness - anything is good when it has all the properties rupposed to have - and we've built a scientific axiology around that l. With this science we have found that we can know and measure value in nic, extrinsic (social), and intrinsic (Self or spiritual) dimensions, wc've found that a human life in its infinity is the most valuable thing I ri, Wc have, I believe, laid the foundations for the organization of good- nttd peace in the world. it's all, of course, much easier said than done. It's still up to individ- hutttun beings to help themselves and the world recover from this sick- uttto death. It's one thing to agree with Kierkegaard that most ofus live In thc basements of our houses; it's quite another thing to bestir our- nulliciently to move upstairs. Kierkegaard goes on to say: Mcrr...have for the most part a very lowly conception of themselves, lltnt is to say, they have no conception of being spirit, the absolute of nll that a man can be...Not only does a man prefer to dwell in the cellar' ho krves that to such a degree ihat he becomes furious if anyone wouli propose to him to occupy lhe bel 6tage which stands empty at his dlrposition - for in fact he is dwelling in his own house...' lllun does yearn to be better than he is, to be truly himself. The divine porsist within; but we are torn this way and that. Social and business rer push us, and we go along, but the spark within is hard to extin- nnd cven as we hurry to conform we may pause to wonder if this is is to life, and we glance uneasily over our shoulders (once a week ), wondering v.

1. PPA 568: FREEDOM TO LIVE -- Chapter 3
(
1
)
NAME:
1. Who is George?
ANSWER:
2. What does Hartman mean when he says, “It’s one thing to
agree with Kierkegaard that most of us live only in the
basements of our houses; it’s quite another thing to bestir
ourselves sufficiently to move upstairs.”
ANSWER:
3. The need for what kind of growth does Hartman say is
greatest need?
ANSWER:
4. What Hartman mean when he says “It could be tragic if
…one’s freedom to develop himself intrinsically is stifled.”
ANSWER:
5. What does Hartman mean when he says, “George and Jim are
likely to become loyal Organization servants first, human
beings second; executives first, lovers, husbands, fathers, or
real persons second.”
ANSWER:
6. Hartman says, “If George is working with a company that is
run almost entirely on the lower or systemic level, he won’t get
much encouragement in developing his true Self-potential;
indeed, he’ll be blocked and frustrated at every turn.” What
three options does Hartman say George have?.
ANSWER:
7. Why would it be important for someone in public
administration to develop an inner self”
ANSWER:
8. What are the 4 rules for developing the inner self?
ANSWER:

2. 9. What are 3 differences between the person of faith and the
person of fear?
ANSWER:
10. What 6 ways does Hartman recommend for developing the
Self?
ANSWER:
Chapter Three
GEORGE'S - AND EVERYONE'S - PROBLEM
Ituvo defined goodness - anything is good when it has all the
properties
rupposed to have - and we've built a scientific axiology around
that
l.
With this science we have found that we can know and measure
value in
nic, extrinsic (social), and intrinsic (Self or spiritual)
dimensions,
wc've found that a human life in its infinity is the most valuable
thing
I ri,
Wc have, I believe, laid the foundations for the organization of
good-
nttd peace in the world.
it's all, of course, much easier said than done. It's still up to
individ-
hutttun beings to help themselves and the world recover from

3. this sick-
uttto death. It's one thing to agree with Kierkegaard that most
ofus live
In thc basements of our houses; it's quite another thing to bestir
our-
nulliciently to move upstairs.
Kierkegaard goes on to say:
Mcrr...have for the most part a very lowly conception of
themselves,
lltnt is to say, they have no conception of being spirit, the
absolute of
nll that a man can be...Not only does a man prefer to dwell in
the cellar'
ho krves that to such a degree ihat he becomes furious if anyone
wouli
propose to him to occupy lhe bel 6tage which stands empty at
his
dlrposition - for in fact he is dwelling in his own house...'
lllun does yearn to be better than he is, to be truly himself. The
divine
porsist within; but we are torn this way and that. Social and
business
rer push us, and we go along, but the spark within is hard to
extin-
nnd cven as we hurry to conform we may pause to wonder if
this is
is to life, and we glance uneasily over our shoulders (once a
week
), wondering vaguely if we haven't forgotten something, a
cheerful

4. perhaps, a quiet moment, a liule love - could it possibly be
ourselves
Itrrgotten?
g like this, I think, must have been bothering Bill Russell, the
tlontcr of the champion professional Boston Celtics basketball
tearn,
ho told a sports writer, "Maybe you'll think I'm a funny guy, but
I
ftol what I'm doing is really important. I don't feel fulfilled.
What I'd
llke to do is discover something or invent something I'd be
proud to
ohildren."
tu feeling that because of the threat of nuclear catastophe which
hnngs over us all, there is more secret longing for inner,
spiritual
loday than ever before in man's history. The needfor spiritual
72 FREEDOM TO LIVE: THE ROBERT HARTMAN STORY
growth is the greatest human need there rs. Satisfaction of that
need is
to mankind, I think, for it points the way out of our spiritual
chaos
toward that realm of infinite human love which can be man's
destiny,
little lower than the angels."
It is this spiritual yeaming, I'm sure, that causes so many
executi

5. management men, and students to ask me, in effect, "How can I
get hold
this thing, this inner power, and put it to work for me?" A
member of
of my management development seminars put it like this:
Talking with some of the others about what you've been telling
ut,
gather that what worries them the most is whether they can act
the
they know they should act. George would like very much to be
to be himself at work as well as at home, in whatever he does,
to ltl
his definition of himself, as you've said. George has so long
been
tomed to acting like someone else - his boss's conception of
George,
example - that it's really cluite something for him even to
consider
like himself. Still, he fears that if he does become really
George, his
won't like it, and he'il lose his chance for a raise, orpromotion -
hc
even lose his job. Now what's George to do?
This man is saying, "What good does it do a person to know
about a I I
potential inner strength he has if in practical, everyday
situations hc cnn
use it even if he knows how?"
This reaily is serious, I think, not only for George but for his co
for society, and for America. Among the personnel of every
organizat
business, social, poiitical - lie great untapped inner resources

6. for i
tion, creativity, long- and wide-range planning, and human
leadership
a word, for good. Also in every organization arise the situations
of stress
strain which can be handled properly only by individuals able to
tap t
inner resources.
The higher you go in management the more essential becomes
thc uso
your inner Self, your spiritual power, because your decisions
becoms
creasingly loaded with moral and spiritual implications. Far too
often
make decisions which you, if you are sensitive, can hardly
stomach tln
would never make if it were not that you know you are expected
to rn
them - it's your role - and you must make them if you are, say,
to bcat I
year, beat that other sales region. win that trip to Bermuda, or
win tlt
promotion over Jones. It's estimated that management and social
prc$$u
and tensions which affect all workers account for a loss to
industry cv
year ofat least three billions ofdollars because ofjob changes,
abscntccism,
alcoholism, interpersonal frictions, executive breakdowns, ancl
othcr ct
tional difficulties. The Horvarcl Business Review roports thnt
cighty pueenG
George's And Everyone's Problem

7. *l tlrt' t:xccutives who would talk about it admitted that
unethical practices
rrn ;r lcncfolly accepted practice in their respective industries.
Every one of
tiq. I lurvc no doubt, knows personally of men who, under
severe pressure
{nrl rroral strain, have deserled their Selves and "cracked up"
physically or
n*'rrlirlly.
iirrt'lr value crises do not occur only in business, of course;
they happen
llr tlrr' lrorne, in the church, inpolitics, in everypart of our
lives. What I have
fur 'rilv. [hcn, applies not only to George at work but also, in
much the same
rtrrlv, (o George at home, George in church, and George as a
citizen in his
I rrlllllltlllity.
li .rulcl be tragic if in America, of all places, one's freedom to
develop
Irlrrr',r'll'intrinsically is stifled, if the individual, in the name of
the systemic
lrlrri,, ;1y1.1 extrinsic goals of a coilective organization, is
walled off from
Ilirrlrnity. the pursuit ofhappiness, and God. The business man,
the adminis-
Irirt.r. thc politician, the worker, who, acting as a speciaiist,
perhaps a
''triln:;poftation speciaiist," violates humal intrinsic value, fouls
himself,
l,rrrl'; rrurnkind, and fouls God. In a corporate civilization like
ours, this is
I'r,'r rscly the kind of thing that can mire us in economic
determinism,

8. I i,rll.ss rnaterialism not unlike that in Soviet Russia, and
"sickness unto
rl.lrlr."' lu the past decade American life has produced plenty of
evidence
lllrl tlris can happen here. I need tick off only a few scandals to
make my
|'nl: (hc TV quiz show frauds, the call girls used as business
bait by
lrrrrrrrurcnt corporations, the Billie Sol Estes case, Bernard
Goldfine and
trlrt rrrxrLl Adams, the college basketball briberies, the
electrical equipment
Ir,lrrilry price conspiracy, the attempt to market the baby-
deforming drug
I lrirlrr[rrnide, the rise in crimes of violence (and the growing
popularity of
t l,L'rrr.:u as a way of life), the increasing domination of life by
the military,
[lr' rrrt Ir:ase in high school dropouts and juvenile delinquency,
the prevalent
flilllrtrlt: oldisrespect for the law, the callousness toward
unemployment,
lr{ r'r'l ly, sickness, and racial injustice.
I lrtr rlanger arises, I think, from the growth of organizational
bigness. The
lili .l thc organization is apt to become more important than the
life of the
lrrrl^rirlrral. George and Jim are likelyto become loyal
organizationservants
f ir',1, lrrrrnan beings second; executives first, lovers,
husbands, fathers, or real
lrr r';r )ns sccond. Even friendships are likely to depend entirely
upon their
+rlrrnsic value to the organization. In all this, human intrinsic
vaiues natu-

9. rrrily rvould takc a beating. The inner Self would be practically
lost.
Wlurt can you do about it? Frankly, it,s rough. There is no easy
answer,
Itrrt l('l nrc clo my bcst to give axiological directions and
guidelines.
I rl rnc rnake it clcar that George will have his problem
primarily when
hr'.,'orrrpany or his homc -- isrun systetnically, at the expense
of the
lirrrrr;rrr e lcrnonl" -wlrcn rulcs. prococlurcs, rcgulations, and
system prevail
73
74 FREEDOM TO LIVE: THE ROBERT HARTMAN STORY
decisions are made and results obtained based on those
decisions, wi
interference from capricious consumers.
over people, when there is- pressure, pressure, pressure to meet
the q
and when the quotas are always being raised.
. .A compqy operated in this fashion is primarily a
money_making
chine, and, in my opinion, because it ignorei people, it,s a poor
way to r
money. Many businessmen would like to ignore people because
theyare
unreasonable and unpredictable, and this makes planning

10. difficult. inder
it's been suggested that this may be one explanation for thi
current corpon
popularity ofthe various management "games" where price and
producti
Nevertheless, men who know how to work with people are
increasir
in demand in business. Surveys, indeed, indicate ttrii quality is
prized m
more highly than technical skill in holders of upper ect eton
positionc
Inability to cooperare with others and inability tolrag. people
irave beor
found to be two of the most frequent reasons ror eiecitire
ralture.
In business, as elsewhere, then, the human factor of intrinsic
value is Eu
work, and. until computers and other machines take over
completely, it
cannot be ignored. we've seen this human factor at work in trre
i.eriously
mentioned Hawthome experiments where special attention *u,
giu", ono
group of gir_ls, in properly conducted profirsharing
arrangements,
"and
in thO
strange mathematics ofthe twenty-minute rest bre;ks. It r;flects,
in businesS,
what is true in_society as a whole. A nation that aspires onry to
material
progress, says Historian Arnold J. Toynbee, is doomed to

11. economic stagna.
tion, boredom, and moral decay. No iociety, he insists, has ever
flouris=hed
without a spiritual meaning. The same thing could be said about
a man -
after all, most mental cases result frorn dull, hopeless,
meaningless lives -
andthesame thing could be said about a busineis, for a
businessman neecla
spiritual meaning in what he does as much as anyone.
Iwas delighted to read this corroborating statement i
nanAtlantic Monthly
article by Edward T. Chase6 titled ,.Money Isn,t Eveqrthing,,:
The degree to which a.sociew turns away from the immediacy of
money.
making to the cultivation of the resources of the mind and spirit
substan.
tially determines its ultimate economic growth. This is a ne,,w
concept in
economics that has been proved statistically only in the past
several years,
President Murray D. Lincoln of Nationwide lnsurance has long
been
saying^the same thing: "we've never gone into anything
primarily with the
idea of making.money out of it, but somehow we nlarty-aiways
selrn to encl
up pretty well in that department, too.,'
Another prominent businessman told me that the more he
concentratccl
on making money the less he made. This is quitc
unclerstanclable. [,or in

12. George's - And Everyone's - Problem
r'nrrr'r'rrtratiflg on making money you do not concentrate on the
element
trlrrt'lr ulone makes moneymaking possible - the needs of
human beings.
I lrr'rc irre , as I have mentioned, numerous instances of
salesmen who break
ell tlrc rules but run away with the sales trophies because they
are genuinely
Iwrrrc oltheir customers, they love to do things for people, and
their sincer-
lly t:i rr:cognized as authentic, not artificial. I was told about an
insurance
ngnrl with quaiities like these. He's the rookie in a district force
of a dozen
rturnls, and he flunked some of his early assignments, but now
he leads the
rltrllrct in sales production by a wide margin. Why? Here's what
one of his
urllr'rrgues says:
I lris man has something within him. I can't pin it down, but I
know what
otlrcrs have said. A minister: "This man walks with God."A
friend: "He's
1u:rt naturally loved by everyone." His wife: "As long as he's
doing for
ltlrcrs, he's happy." Everyone understands this agent like ABC.
,, rr cxe cutive told rne about his father, who ran a small tavem
near New
r,r li ( 'ity. He was very unbusinesslike. When his son came
horre from out
ul tolvrr for a visit one night, he hustled the customers out and

13. closed up,
qt'r,r'r'irl hours early. When family friends arrived at home one
noon, he
rrllrt'tl out, leaving the customers to fend for themselves until
he returned.
"l)orr't worry," he said. "They'11 put the money for their drinks
in the
rlrrnvcr'." His place was a hangout for Brooklyn Dodger fans.
During a
lrrr,rchatl world series, a stranger came in, ordered a beer.
"Who you for?"
Irr ivls asked. "I'm for the Yankees," the man said. "Friend," the
tavern
rnvrrr.rr told him, "you have this one on the house and then you
better leave.
lVt' rkrn't want no Yankees around here. There might be
trouble." Ill health
lorr'r:tl him to sell out his lively and prosperous little business.
Within six
!rrorr(hs the new owner had gone broke for lack of customers.
l'lrcrc is, believe me, an intrinsic value side to business.
An cconomic act, a mere "fact" in the world ofbusiness,
transcends itself
rrrrrl is crnbedded in a wider context. Gilbert K. Chesterton, the
English
tvr ilcr, uscd to say that when he looked for a room he didn't
look for the hot
rrrrrl colcl water, the plumbing or furniture, but for the
landlady's views of
llrt' rrrrivcrse. Even in the economic realm, intrinsic value
precedes the
r'r l lirr s ic, and thc moral or human context is more important
than the eco-
trorrric.

14. liut supposing you are a businessman who, to make a lot of
money,
, h'libcratcly sets ont to operate on thattop level - the moral or
spiritual level.
Yorrr goll is to make profits, so you are nice to your employees
and your
r'ul()nlors, aud you hclp thc church. But that won't work
because you have
rlvcrsucl thc arrow. You huvc rrraclc thc spiritual, thc intrinsic,
into a means
75
76 FREEDOM TO LIVE: THE ROBERT HARTMAN STOII?
to the economic. When you live truly spiritually, you cannot bc
material rewards at all. Every Aolarihat comes to you, you will
head.in surprise and say, ,oI sure don,t understand htw
iifrupp.nuJ'il
one."
^_-j:,bu.k
to George. If he,s working with a company that is
entrely on the lower or systemic level, he *o.r,t g"i much enc
in developing his true Self-potential; indeed, he,ll be blocked
and
at every turn. He has three choices: (l) he can forfeit his indiviJ
become a cog in a machine that wil irom then on stamp out his
lirbi
:il-r]ry and try to help change things so that his company
ir;;r";human concern paramornt;-or (3) If he relards the
situation as
miserable and hopeless, he will Lave to .or".id". f.*irg f". ,.f ili

15. ment or for another company or organization that Ao", pio"iae
an
ment favorable to Self-fu lfillment.-
.Like everyone else, George is a unique individual of infinitc it
::tr:: T3.l:l,lfl he should let no. organi zation,*"tr,., r,i, iiriqand
so disvalue him. For George, and foi every perr"", ,rr. n,*l'i,rio,
thing in the world is to tulfi tl hii inner yea*ing i;;;hil h;;;;il.,|,
awareness and move up from the cellar.
Let's assume, then, that George,s situation is not hopeless but
,,.:l_1T.If"
thath.ilggmpanyis run or could be run;;;;;;il;
3:.I"--,-"1ltr
potentialities. What shoutd he do to d;;.,dil i;;;;
live more on the intrinsic level, so thathe can also ii;"ffi;;;i;;
and extrinsic levels? For it is true, and it can be demonstrated
axi
llt ll: T:."_ tu1ly we ar9 grlselvg, tt " U.tt.. *;;;;;;ffi ;:;:i;
ill1l:t-:., and in our rhinking. piom *. t"rr". Gf *";Iirl/#;it
:"-::::**g T,Iili1o 9". rn"1, Self_develop-",, ir-n?i'u l;;,;y,
l:::".:[y^?: o.u1,beins truly ourselves on ail three levels. S; il;;;t
f::r-* whatever he does, and he -"George hilr"tf _;;r;; ffi,'i;,else
can live there for him.
But how? Again, in greater or lesser degree, at work or at home,
tltlt
everyone's problem.
1. Rules for Developing the Inner Self
IITj:,| l,r, lryoyta say, you have to achieve clariry about

16. yourselt, phil,rapners nave trled to show.you how to do it, from
Socratei to Kicrkcgnurdr
what they have said ca1 be synthesized inio what I call the rbur
.Scrt'ruror,
The first is Socrates': know thyself, you (and George) t.,auc to-
ri*ct our
what kind.of person you are, wrrat tina of pioperties fo, havc,
wrrat kindof material has been given to you to live wiih.
George's - And Everyone's - Problem
lltp ,,,',',,rrcl is Kierkegaard's'. choose thyself. This means that
once you
llrrrul out what kind ofperson you are, you have to accept
yourselfand
tlrr, lrcst of itbecause this is all you have, You have to choose
yourself;
11r vour own material. This is the material you have to develop
to
1,, rrrrtl there is absolutely no limit, from the bottom at which
you start
Irr.rght to which you can go. Jesus said to the thief who
repented:
v ,,lurlt thou be with me in Paradise." Mary Magdalene was a
prostitute
Irllrrrrrc a saint; Matthew was a tax collector, which at that
time meant
,r irrrtl collaborator with the Romans, and he became a writer of
the
I I hcre is no limit to the lowness at which you may start. But
no
Irow despicable you may be to yourself, you must choose
yourself,

17. rt vorrlsclf as the one you are. "I am the one I am."
lir,, tlrrlrl rule is Pico della Mirandola's and also Kierkegaard's
create
IVlrrkc yourself into the very best person you can. You are your
own
lrrrr, lt's never too late, but stad as early as you can, and never
stop.
rl I ,i n lorc j oy in heaven tbr one sinner who repents than for
ninety-nine
i lr{'l,iolls who need no repentance.
llrt, lorrlth rule is Jesus': give thytself. This means forget all
limitations,
l,r,rr,r()r.ls with your own Self. Give your Self to your fellow
man and to
r r rr I t l. l..ove your neighbor as you love yourself. Throw
your bread upon
rrrrte r'. Lack of love is the cause of our trouble. If everyone
would love
Ir,rlll irrrcl his neighbor, fear of war and violence would fade
away. This
I l[r'' t i, rspcI truth, expressed both by Jesus and the Prophets,
both in the Old
ler{rrrrrt'nt (Leviticus 19:18) and the New (Matthew 22:37-
40).The Bible
I nlt,'
l ' lovc yourself and, within yourself, your fellow man is, thus,
the end
fflurlr ol rr chain of Self-discoveries, from Self-knowledge to
Self-choosing
kt 5t,ll crr:ating to Self-giving. You can give yourself only
when you have

18. llrirrlr'rl yourself, when your own Self is no longer in your own
way and you
fltr! irtr irrsicaily free. The more you grow transparently within
yourself the
tlrrr(' lx)wcr you will find within - as if you had found the key
to a treasure
hlu,,,'. 'ou will not only be able to love yourself, your wife,
your family,
lllr. rt,-e ll' you will find that yourpower to love is
inexhaustible. Your love
!vlll lrt.t'tln'rc deeperanddeeper, richerandricher,
getevernewfacets, sothat
h.llrt y()r,r call love today will appear like playing marbles
tomorrow.
I o irchicvc still more clarity about yourself, take the test which
follows
ll lrrrtl orrt where you stand in the development of your inner
Self. The test
ll'1lrr tlro rrroral properties of the Man of Faith and the Man of
Fear.
I I yo Lr I ivc in the depth of yourself you are a world for
yourself and you
lr',,r1 rrotlring clse. You are anchored with the totality of your
own being in
tlrr tol;rlity ol'thc world. You feel at home in the world; you
feel at ease. The
qrrrurltc tlring is, everything comes to you without any special
effort -
11
78 FREEDOM TO LTVE: THE ROBERT HARTMAN STORY

19. everything is addedunto you, as it says in the Bibte.you are, as
we say, well
born. You feel wonderful to be alive. Faith is exactry this - to
feel good in
the world and to feel that the world is good. you are not only
made in thc
image of God and bear intrinsically His name - ("I am I") - but
you also seo
the world with the eyes of God: "And God saw everything that
Fie had rnado
and, behold, it was very good" (Genesis 1 :3 1). you are not
letting God down
by feeling the world is rotten. You have nothing spirituany to
fear, for you
have the deep trust that God is good and the worrd is His
ireation; and you
have the humility, as did Job, to trust in the goodness of God
and the world
even though at times you are unable to understand either the one
or the other.
2. Intrinsic Faith and Intrinsic Fear
Intrinsic Foith is the fundamental property of the morally good
man.
on the other hand there is the unfortunate ferlow who is not well
bom,
who has not found himself, who has not anchored himself
deeply within tho
world as a whole. That poor guy is ill-at-ease. He feels that his
birth was nn
accident, that he is an error of the universe. He reaily should
not have been
born, he thinks. He does not like himself; he wishes he were not
himself. Ho

20. lives in spite of himself, and in spite of everything. He is
defiant, intrinsi.
cally at odds with himself, with the whole world, and with God.
God to him
is not a beloved and trusted Father. He is a fearful and
mistrusted master -
as believed the unfaithful servant in the parable of the Talents.
This man
lacks faith. His whole life is one of great doubt or fear. He
knows not who
he is or what he is up to. He is intrinsically bewildered and
hence afraid.
Intrinsic Fear is the fundamental property of the morally
insecure person,
These two great fundamental properlies characteize two very
different
kinds of people: the morally secure and the moralry insecure,
the itrong and
the wobbly, the wideawake and the sleepy. St. paul called them
the awaro
ones and the wary ones. The man of Faith is a cosmic optimist.
There are
many lad things in the world, but they are flaws of the design or
the execu.
tion of the world, not of its essence. They belong to the reaim
of contin-
gency, a small part, a statistically calculable small part, of the
grand design,
The man of Fear is a cosmic pessimist. He sees arl the bad
things in iife, all
the suffering, and he says, "How is God possible with arl this
misery arou nd,l
It would be blasphemy to believe in a God who created this
world.;' He clocs

21. not see the whole for the parts.
Now look at the properlies that flow from the two fundamental
rnoral
types, the Man ofFear and the Man ofFaith. I doubt whether
you,ll fincl thtrt
you are all one or the other, but you can learn which you most
rescmblc,
THE MAN OF FA{fH rS _
- humble. He benords to the sDir.._
lolto man, so haq5 flo ,."d fJ,.
detiance or superiqgliry. He do")tn t have ro preteneclanythins
bJ-
cause he rrusrs G64 anO tioo]
everyrhing will be aall righr.
vs
- serene. He feels,; s deep joy Etbeing alive and ma
u.ou.,d hi- r"; i i,; 15fi #:1l"rl Ers spiritually happy.
- coopercrtive. He S6esS others as
p^otentral helpers in nnr"eting proUl
tems. Everyone can I be a eiend.
-
,- humane. He ioveg5 people. He
helps them. He ncve31 g;ays a bad
word about anyone.
- generous. He knosrs he can
atrord_to give becausSs he knows
that when he throws l-grig; bread onrne water ir will rertyfn ro

22. him
manifoid.
.-^unpre
le n.t ioas. He d0 oelsn,t try toc.all attention to his alppearance.
rte doesn't have to tryy io pretend
ne ts any.thing bur what.t trels. This
ts nrs world and he bellorgs.
,,
..t a I / - 1l t t,t.t cs.. (, ( l. n ( ) t o, 17,,c; i l.v h t r t. t.llc
llcvct'r'xl)cc'l illlw .t, iirrg r,ytr.,,
George's - An6l fryeryone,s _ problerxln
79
I IIIi MAN OF FEARIS.
lcfiont. He defies the rvhole
rvorld. He assumes he is sutrerlor
lo cys1r.r.. Because helacks
lirith in the world, in anyone,he
lurs to be the guy who does jialt.
I lL, trusts oniy himself. IIe can,t
r I r. I cgate. Everything depends
rr pon him, for he thinks he is in_
,lispcnsable.
r r tgres sive and combative,He
lr;rs to be because everythingde.
1,,'rrrls upon him.
t,ontpetitive. To him everyone
r,r lr potential rival or enenyltto
lrrrst be beaten or overcome,He

23. lrrrs to be the top dog all the time
r't,nical. He has to teardown
r v(.r'yone and everl,thing.
,v.r'ccdy. Unless he grabs his,
,,,urrobody else will get it. Heiras
lrr liucp piling it up, Iest henay
'rlirrvc one day.
t'(tin. He feels the need ofalot
ll lrrops for himself. Themore
t'rrlrnur.rs he has in LI/ho,sWha.
tlrt' hctter he feels. He buildshis
,rrtcl solL He looks in the minor
lrrrl lris I'i ncry makcs hin ficl
1,,roll.
r'rrl; i l)t htyl, tttttt'h.t,. I lt:,sso
urli(rr:ul'e, tntl ho hirs gt.clrrlsllli
fl!f :ililtrt THE ROBERT HARTMAN STORY
flllV llr ls11q lrr rlltty.lglc so hard,
lHrl r,r r,r llltnli ts trguiltst him.
llu'r t,uttr'rtttr'cl tluly about his
rHltUrlrrp., ttot tltat olothers.
t't,tt'ttr(ll),. He is scared in his
rlrlnl. lhin-skinned. He is born, so
to spctk, without a spiritual skin
rtgrrittst the world, but he is sensi-
tivc r:nly about himself. He is a
spiritual mybaby; few things ap-

24. pcar possible to him. He tries to
hoard what he has - like the
unfaithful servant in the Parable
of the Talents.
- burdened with the heavy touch.
Everything is very difficult for
him. He has to work so hard,
harder than anyone else, and noth-
ing comes of it.
- prone to see the irrelevant. He
lacks a sense ofproportion, makes
mountains out of mole hills, or
vice versa. F1e thus confuses the
important with the unimportant,
and his thinking is irrelevant.
- inconstant, hesitant. He lacks
enough faith and inner strength to
move toward his objective consis-
tently, so he has a certain deep
hesitation about his actions. He
goes to a certain point, then stops,
looking for another direction.
- systemic, rigid. He uses sys-
tems as a crutch and is lost with-
out them - as was Adolf Eich-
man. The system is sovereign
over him.
from the world, but he tak
whatever he receives as a gift
from the bounty of God's
ness, for which he is grateful.

25. - bold, courageous. Nothing
appears impossible, every proh.
lem seems solvable. every difft.
culty superable. He knows he ia
on the right track so he isn't
afraid to move ahead.
- blessed with the light touch. He
bounces through life, buoyed by
the powers of infinity. Everything
comes easy to him.
- prone to see the relevant. He
has a sense of proportion, sees
things in their true relation to each
other. He is able to differentiate.
He takes the important seriously
and values it accordingly.
- persevering, patient. He knows
he's on the right road and if he
persists, he will reach his goal, he
feels within himself the strength
of the universe. He is still water
that runs deep.
- spontaneous, /lexible. He plays
upon and with systems as a virtu-
oso with a piano. He is sovereign
above the system.
Irttltllt'r't'nt, callous' He is indif-
Slt,rrt t.rrvard what really counts'

26. ;ip,',,,'lly toward the infinite
liilrrrcss of the human being'
lir,, ,' 1,. is weak inside and hates
it, 1,,'touched bY anYthing
llttpl,',rsrtnt. he is indifferent to
llll'lttittu.
George's - And Everyone's - Problem 8l
- compassionate. ComPasslon rs
his deepest trait. He suffers with
the suffirer. Every suffering is his
own. He manifests within himself
the intrinsic oneness of all Cre-
ation. ComPassion, as we said, is
the touchstone of moralitY.
rs I said, none of us' of course' has
all the properties of either the }vlu,.,
ttl I rrr(lr or the Man "iF;'
Wt are all mixtures' I have trouble Y1:l E
i-,tt',j'","J,rr. r."tn'r *utl'' properties' For.
example' superiority' I use{ 1n
tlrtrrl. I was the most lln;;il;;", in creation' Now
I'm not so sure' Evgi
ru, nrv wiFe has to keepilminOilg me"'Be
humble'" I krow a fellow w6o

27. ;.'i,l;'.,,;i;;;r, one of tt'e most lovable
persons I know' He has manv ot thN
grrupr'ttics of faith, Uot i-'t ufto has a deep-seated'
intrinsic fear' He laql((
rr,r.'nity. is often on the defensive'
is not expansive but narrow' and is ea5ilt-
Iru t Acrually, he is "^ttl-"fY''uccessful
in a material way' with
"
Oq*:$
i;:,;;,,:;;,J;;^*g" t rioTcuiittut'' Bu1$ is alwavs feartulhe will
lo-se n1i
il::'i;;'-'i,;;;il;*l n" r*rt r'e's no good; he.shouldn't
have been bom; 1i1o
lrrrr't lcally worth the tt""U1"' If th;Bomb
does away with us all' that s.ali
ii,,r,, *iirr'rri,,,. He's'J*otti"a' Yet he's very
much afraid of losing his
nr, )ncv. You cannot t';;i-t; bad man' b-ut he is morally
insecure; he 6l
rr,t tlcvclopea tn" totutlty' 'iljeiil';l';l't'r*ity
within himself' .Vall:-t:gii
r r'( rt r ilcs all people, g;i ot 6ua' io judge goodness and
badness in their o1ryi

28. ,,,,i,g". and to use the?ilJ*"tAt t"t g*dness and
badness' 65 3 result ''
rtilrF,y pcrson will findanother stingy p""o' lood
and a generous pers;l
l,'tl. rt prodigrr. rn gt*"iui"t;;;";;d" livesin the systemic and
extriqsli
It,vels (on the left -id";f th" i;i")*il.r*d up:-'Y:i'1"^:1'"1Y'.1-
Yuj
i,t" ii . tigfr, side) not as he is - authentic' unpretentrous'
generous' erQ'
l;i
i *ijtt;;ln** l*r"m;:ffi lhllffiTi:fr"'f;t]
tlillurcncc who says *i"i' f *ut hired once because a fellow said
I was n""
pr rrrtl. Pcrson A asked Person B about this
man Hartman' And Person B s;i:
Irc's t.to good. But Person A had a
poor opinion of Person B' So he fisu"o)
tlrrrt il'Pcrson B said Hartman is nb good'
fiui*urr must really b" uiq[
tlingcr. And l-re hired me'
fi:i-.'^'ffi;"#;i;,';;i have said' unless voY 1'" 3,!f
iEXl.v""LY,'lt^:tu
t I r. t y o u do n' t measur" il ;;' ;;",p i"l :i: : :l llt} i::: X :lil^

29. Ir* mirrrilt you LrIr L ruwors^"r;itl; *ht"tt yo' do not fulfrll
your Self-definrtiodrrotc uncasily the resp -.^--^c.r +^^
^rmi^^.,l()tc Lttluusrry L'v rvr' ,ve, too vengeful, too cyniqai
Yorr arc pcrhaps too littlc twarc' too uqq"^t:1..^,- ^rr+l.a
roo*firr hr^nelr:^
,i,l]"il1"',|"", i.#il;;;;. whrit clo you cJo to shuck ofrthe feartul
propeqlo
82 FREEDOM TO LTVE: THE ROBERT HARTMAN STORY
and develop the faithful ones? In other words, we're back to the
question, "How do we become Self-aware?"
I've already given a partial answer. You have to know there is
within you which is intrinsically unique and extremely valuable
to you,
the universe, and to God. You have to know that you make use
of only
fraction of that spiritual power. You have to lcnow thyself,
choose th
create thyself, give thyself. You have to know that full
development
yourself intrinsically takes a lifetime.
This Self-development is what makes you Yourself. Only you
can gi
your Self firmness, certainty, and moral security. You are at rest
only when
you have the world in your Self and do not need to hunt for it in
all
of hustle and bustle. Physically you're only a little person on a
huge
but within you, you can, if you fulfillyour Self, contain the

30. whole world,l'
all humanity, indeed the vastness of the universe and God.
Let's analyze this Self-development, this growth process of the
'I.' Tho
'I' that I am within myself is not static; it is dynamic. The
concept that 'I aht.
I' is the core of my being. At birth I am given body, mind, and
emotion -
the capacity for feeling good, bad, pleasant, angry, etc. As a
baby I'm a littlE
animal. I have not such mind. I don't think. I am a little body,
and my first
actions are to get acquainted with my body. i look at myself,
stick my toer
into my mouth, smell myself, and so on. It's nearly two years
before I speak
of myself, saying 'I.' That's a wonderful moment. Parents do not
celebrato
it as they ought. It is the combination of the process of the
growth of
self-reflection from the animal to the human. (Psychoanalysts
tell us that this
process begins in the second month of the child's life with the
first smile.)
This process is one of qualitative growth. Quantitative growth is
no
problem; I just grow. But qualitative growth is different; it is
the growth of
meaning. Let me illustrate. A sculptor has before him a big
block of marble,
As such, it has little meaning; it' s just a block of marble. The
sculptor chisels
around this block and sometimes chisels offmore than he leaves,
but at the

31. end there is a beautiful statue. Moses, by Michelangelo, Iet's
say. The
meaningless block of marble with a minimum of material has
acquired
maximum meaning.
That's an example of qualitative growth. It's throwing away
what isn't
meaningful and differentiating, while liberating and refining
what's left over.
Michelangelo sometimes walked around a block of marble for
years before
he began chiseling away at it. In his mind, or rather his person,
he then had
the final product, and he had to get it out of that marble. So the
'I' is thc
sculptor. The material - the marble - is body, mind, and feeling,
and I have
to make out of the material given to me a work of art, a work of
meaning.
In other words, I have to peel away the animality of my body,
the irrelevant
of the mind, the disturbing of the emotion and make myself, as
Kierkegaarcl
George's - And Everyone's - Problem 83
'rrrvs, lnore and more transparent (like glass), less and less
obstructive to the
'1,' thc inner Self. For example, if, when I try to talk to you, I
stutter, my
plrysical mouth is an obstruction to my inner meaning and I
have to over-
lorrrc it. Suppose mythoughts areunclear. Ihaveto clearthemup.
Suppose
['rrr vcry emotional, or not emotional enough. Everything has to

32. serve and
lrt'e orne my meaning; that is clualitative growth.
I can grow qualitatively in many ways. I can become an artist, a
sculp-
lot , ln insurance man. I can be anything as long as I make
myself into
.rorrrcthing more than I am materially given. In other words I
have to tran-
'i('rnd my material being, and I have to give myself
transcendent meaning.
I rrtrst become a symbol for something higher. If I am a good
salesman, I
rvrll live and breathe my job; I will transcend my physical body
and live in
tlrc pcrson of my customer. If you were to ask me how I do it, I
wouldn't be
rrlrlc to tell you. Salesmen are given courses in economics and
psychology
rv lr ich they learn forward and backward, but there's always
that one, like the
rool<ic agent somebody said "walks with God," who breaks all
the rules and
rrrirl<cs the most sales. Qualitative growth. The deepening of
meaning.
3. Six Ways to Self-development
Again, how? Assuming that neither you nor George has reached
the point
rvlrclc you might require psychotherapy, I'm going to suggest
six ways that
, rrrr load to Self-development.
I . One way is to take seriously the teachings of your religion.
Become,

33. rrr othcr words, a truly religious person intrinsically, not just an
extrinsic
rrrt:rrtrcr of a church. "Love God. Love thy neighbor as thyself.
Overcome
r,vrl by good." I'll elaborate in the next chapter.
l. Another way is through crlirs. In crisis a deep sickness, the
loss of a
lrclovcd, or some other traumatic experience- we are forced to
delve deeply
Io llnd our strength. This is a pretty rough way to Self-
development, and it
lrrrrrrot be brought about voluntarily. When crisis strikes, we
may just as
r'rrsily go under as triumph. It may break us rather than make
us. We have
Io tlrrow away our finite life and leap into the abyss. We have
to throw our
Scll'lt the mercy of God. A great example of Self-development
through
lrisis was that of Franklin D. Roosevelt, from the day he was
stricken with
lrolio zrt Campobello on August 10,1921, to the day,
June26,1924, when
rrl Madison Square Garden he nominated A1 Smith as the
Democratic Pres-
rr[:utial candidate - standing on his own two legs, holding the
podium with
lris lolt hand, and waving with his right hand to the screaming,
cheering
clrwcl, a man triumphantly emcrged from the depth of despair
to a new life.
llcr his Campobcllo crisis, Rooscvelt said, "What I called
thinking yester-
rlrry wns mcrcly looking out uI'thc winclow."

34. one way to develop your conscience is to follow the exampre of
sensi
persons like a Maria, like a child, like your wife. A wife who
roves is usu
more mature than a man. She loves you as a husband, not as an
imp
or not-so-important man, and shemay love you when you,re
ust"ep
than at any other time. To women, uotrr tne *iar..t"ui JnJ-^lri*.
io,r,on
- the- social play srnall roles relative to love and compassion.
vren a.e ofton
lured by their intelleoual.and social power to insensitivity
""a
Jir*g*o oi
the spiritual. Having to deal directry with the creation of lif",
,roo,., uro
usually more sensitive to intrinsic ,ilue.
84 FREEDOM TO LIVE: THE ROBERT HARTMAN STORY
the opposite.
3..A-.third way is through a conscious, deliberate effort to
refine ,
sensibilities, to sensitize and develop your conscience sothat
you kn#
orgood when you see it. Make that voice so sftong you cannot
compror
In Mexico two boys were driving one rainy ev.niig to e.uprt.o.
i-h"re
suddenly a thud, and so_mething rike a body went n"virg trni" r,

35. ir,"
"ir.
:
driver kept right on. His companion ,uid, ..Stop, ,iun, .to],
you,ra
someone!" "oh," said the driver, "never mind that-. He
srrouton;t have b
in the road'" But his companion became so hysterical the driver
uacteo
They got out and therewas a w9m1l siuing there crying,
"
fir,f. U"V in
arms. He was injured, but not fatally. In such a situati6n, the
dri.rir or
ouslywas insensitive to human life; he was without compur.ion.
rri. rria
whom I later had as a student and who told me the story, turned
out to
George's - And Evervone's - Problem 85
I lrr, " A-ha" experience of finding your Self is not so minute,
however; it
tiltt,, vorr on the road to divinity.
It rs the intellectual way to Self-development that I have taken,
though
I n'l:r Irclped profoundly by the crisis experience which
expanded rny
firl'ril('ilcss at one almost shattering stroke. Yet it was my
lifelong endeavor
hr lrrrrl a rational account of this experience, and I did find it

36. eventually
llrrurrlilr the precision of formal axiology.
1 A llfth way to Self-development is through the conscious
pursuit of
luttl (periences. A peak experience, in the terminology of
Abraham
lvlrr,,low. who has studied this subject intensively, is one in
which we feel
lrl,it'lvcs at the peak of life, in the fullness of our powers and
the maximum
rlr,lrllr ol'our awareness. It can come to us in love, in the birth
of a child, the
iltrlil rirgo of a son or daughter, in deep musical and other
aesthetic experi-
lnr ('s. in creation and inspiration, or in religious insight and
rapture. Soms
lrr,r:ions can make their whole lives into a series of peak
experiences. They
ru'r
'r
li irt their Being and not primarily at their doing, at their
awareness rather
tllrrr thcir activities. Their eye for knowledge gradually
becomes sharper for
thr tlrings that matter and weaker for the things that don't. They
fulfillthe
llr.ryrl that Kierkegaard put as motto tohis The Sickness Unto
Death.
( iivc r-rs weak eyes, oh God,
lror things that matter not,
Ancl eyes of light and clarity
lror all thy truth and verity.

37. tr. A sixth way to Self-development is to ask yourself the
following four
rllt('s(ior1s, and, afteryou've thoughthard about them, comeup
with ansrrers
tlut sttisf,i you.
A, WHAT AM I HERE FOR IN THE WORLD?
Irr Mcxico City I am with a personnel selection firm which tests
candi-
rlrrtt:s lirr cxecutivepositions. In interviews I askthe candidates
this question,
rrrrrl I gct some queerreplies thatreallyaren't answers at all.
These men seem
rrorrplusscd, as if they had never heard such a foolish question
before, and
tlrt:y go through tortuous maneuvers trying to figure out just
what kind of
iuls'wor will please me. Many come out with such answers as
"To make a
lrvirrg," "To be happy," "To rnake money to support my
family," orthe
lirrnrlay schclol reply, "To complete my mission," without
having the least
rrlcl wlrat that might bc.
What, thcn, arn I hcrc lirr in thc world? To bc a good, loyal
company
rrurrr'l '['o clo what I'rn told'/ Wcll, no clog wor.rld lick mc for
that. To make
Conscience is the organ of the Self. It is, so to speak, the
barometer of trt6
soul, the measure of its spiritual pressure. In the degree maiwe-
iegister

38. normal sensitivity, especially compassion, our conscieice is
sensitive; in tho
degree that we do not, it is insensitive and undeveroped. ro
o*.on.cienc6
we register the properties of the Man of Faith and the Man of
Fear, and it'r
good to check this spiritual barometer.
- -
4' A fourth way to Self-development is by using your
inteilectuar power.
You can develop yourserf morally by reaming
inteiGcruarr/uuo"ifou, self
and growing in step with.your knowledge, ia Uy mixing t
onestjto_good-
ness efforts to define and become your sirf. But you musireafly
work at it,
24 hours a day, as hard as men like Galileo und N"*to, worked
at their
problems. You work at it until one day something wilt snap, arrJ
irri, i* it,
You've experienced something like it when you rearned to drive
a car, or
to speak a foreign language. Something clicked, and suddenly
yo, Lou. u,
spoke..Psychologically this is called th" "A-hu',
"*p"ri"n"L.'it "."
i. on
"A-ha" experience on alr revels, and the highest levelis coa. e"i
yo, oon't
have to have it on that level. Have it on youiown rever; be you,
ioin-i,.q-hn,'
experie-nce. Make your own Serf your problem; when you work

39. harcr at it
vou wiff suddenly find the jusrright solution. you wilr finct
your rcif and
you will feel "A-ha." Any "A-ha'iexpcricncc is a minutc
,.,.,y*ii"
"^p"ri"r"c,
86 FREEDOM TO LTVE: THE ROBERT HARTMAN STORY
a lot of money? Money can be a fetish' It's nice to
have but not so important
il;iil"" to regard moneymaking as mymain reason for-being' You
see'
iiri. ot.. ",
rigfit uactlo in" sttf]d"f'nition question' "who 1T I?"'
Iutv
answer is that f',,, n.r"1o define and give meaning to myself'.To
give
;;;ri;g1" myself, t u* ity-g to. enriJh the universe by articulating
as
;i;;;ir;:. po.riut. tir";;i;,;;i'alue, bvhelping to orsanize goodness'
bv
;;ftig d; possible. This is my answer, not yoT t' You must
find your
;;;;.;;t, ura it *itt Ue the more true the more fu1lyyou are
yourself' For
;h;;;;; *ii1 conclude that you repfesent divine capital andthat

40. you were
bom to make this ""pi;"G.o;
and produce' The higher your meaning' the
gr"ut.,
"rri"t
*.nt yo, *iil feel youhave to offer the unfuottl lil]le
more
;;;h;;;1; develop vo* u"a/"nd mind' The larger vour
meaning' the
larger your life. It .orir". ," mean complete dedication of
your total Self to
voi, ti.t, .rrirrg you. ioiy andmind fbr a
meanins^Uevon{11y1elf'
You
then transcend yourself. You become a symbol
for a meaning beyond
v""r..fi. Wt." i*.it.1t i. symbol - "City" - you
don t think of the curves
;;;';;;i.. of the iinls, you think of the meaning of it - streets,
houses,
.il.*,.p."pte. Vou fr"i,ify see thc letters'.Theydon't obstruct'
They
are
transparent, and they ;;; ti'unt""oA"ot' But if I write po)"rq' the
Greek

41. word
for city, you are
"r"f.
*ilf' the lines and curves of the symbol itself' It
obstructs You.
If you aren't transparent, if you can't read your own symbol'
you get in
vorrr own *ur, rou'Jon;i',nittttund your Self; you are' so to
speak'
ffi"#;;;"irl i"ir,i"rf_alienated. So you must make your body,
mind,
"rJ
-pi.i -"*ingn i; vo* namemust b"tott'"
a symbol of meaning' You
must have the feeling ili", v* "."
here for a reason. If you have that feeling,
v"" ir""" i"r.i".i. a"lptrr;-iiyou don't have it'
well' then' you have to develop
it.
onecomment:greatnessofmeaningdoesnotnecessarilymakeusbette
r
morally than, ,uy, fuf^tiu, *t'o n'Uy gi"E t'erself to 1pa11'
]imi11$,1eaninS'
Breadthofmeaningiswhatcounts,notwidth;quality,notqulntity'Mar
is

42. """fJ*V
tfr"t she iihere in the world to clean houses, and that doesn't
seern
to have much *"urring, i"i'h" p"tt into everv action what
Kierkegaard calln
the motions of "t.*liy.
It is not what you do that counts, but the spirit in
which you do it. vou i'ave it *itrri" v*io fill a particular place in
the world,
if-y"" il";; toward that place, large or small' great "1i11:t? flYt'
then you
have the feeling of meaning, of transparen"y' tht point is.that.if
you liko
what you u." Oo*g, forffi"g* to see it - no matter how humble -
in tho
framework of eternity, and there you are on the first
(intrinsic) level'
It's true that mosipeople go through life without finding
thc answcr t0
that question. wrr"i'il .o'url;uring, rh"ough, is that many
o1'them
havc tho
answer in their 1i";;;;;y a-on;ir". tf,at thcy havc it; thcy lct it
pass by

43. George's - And Everyone's - Problem 87
unconsciously. Perhaps we need trained axioanalysts who would
listen to
life stories and tell persons the meanings of their lives.
B. WHY DO I WORK FOR THIS ORGANZATION?
If I don't have any particular meaning in life, it really doesn't
rnatter, of
course, what or whom I work for. I just settle back and, working
as well as
living on a lower level,I just learn to classify, to put things in
order, to
manipulate and operate. In other words I become a specialist
who sees only
to the tip of his nose. My answerto the question would likelybe
a short one:
to make money. In this case I make a living but I don't live; my
life has no
rneaning. If, on the other hand, my life does have meaning for
me, I will be
cluite concerned about the organization I work for, because it
would have
to dovetail with rny own meaning. If it doesn't and I keep on
working for
it, I'm either a fake or unhappy or both. i cheat myself. I waste
the divine
capital that I am. I sell myself to the world, and I will pay for
this betrayal
by neurosis, by drinking too much, or by otherwise destroying
myself, as
i{' I were saying that I arn not worth the gift of life.
C. WHAT CAN THIS ORGANIZATION DO TO HELP ME
FULFILL

44. MY MEANING IN THE WORLD?
This question implies, in other words, that the company I work
with exists
lirr rne. This is true. An organization never rises above the
individual person,
lrccause an organization cannot live on the intrinsic level. A
company can
rystcmatically state intrinsic spiritual objectives, but individual
persons have
to lulfrll those objectives. The company, therefore, has to be an
instrument
ol'nry rneaning. It has to be an extension of my Self, as are my
body and
nrirrtl. and like them must not obstruct my Self. It has to
nourish my inner
Strll. give my spirit strength and sustenance - it has to be
transparent to my
rrrclning.
Many problems can arise here, and conscience perhaps has to
work
rrvl:rtime. I was once in a situation which became so bad for me
that I could
rrot go into the same room with my superior without feeling
nauseated. I was
urrhirppy and depressed, my work suffered and I suffered, until
at length I
lrlciurrc physically ill and had to have an operation. Finally,
there was
trollrirrg for me to do but get out, for my work no longer had
meaning.
l'lrorc are tirnes when the onlything that counts is to be true to
your Self,
rrrr rrrirtlcr what the conseqllences, when you have to take your

45. life in your
lrrrrrrls lncl rur. This is whcn you need Faith and Boldness.
,. ',, ! . , IIll I l'IIIISORGANIZATIONFULFILLMYN,II,N=
i llll i. ltlrll)'
r ,rl, rtl rri 1,r'q1 cr llnd good will, Can reciprocate the good
will ol lhf
. , ,r rrr, r t(,rr:rrtl nte. For if the organization helps me to lillrll
rttf
| , , t'! I , ( r l.unly will rvant to contribute one hundred percent
ol'lt'vrolf
,, r, r'1,,t Iroltling back forty percent- as studies have sholvn thc
irveltfi
,',,r1, r rl,t's and hurting myselfas rvell as the company. I fulfill
nlvrelF
t,; IrrIIrIIrrrqrnyduties,andmore,towardtheorganization.
Itthusht.t,trntFl
rlr( ( r'irtivc instrument of my own Self-trilfillment. There is
no lrrrpplef
rr l.rtr.rrship than such a one toward and with a company with
wlrie,lr vu11
rr ot li.
l'ltcsc, then, are the tbur questions. They can be answered
l'lipprrrrtly,
Wlrat arn I here tbr in the world? To make a livrng. Why do I
work lirr tlrll
orsanization? To make money. What can this oreanization do to
lrrll rrtg
lirltill my purpose in the world? Pay me. How can I heip this
orgirrrizrrtlrrll
hclp mc fi,rlfill my purpose in the lvorld'? Hetp it to make more

46. mon(./
These are answers on the cxtrinsic level: they are w.ithotrt
valuc corrrprrrFd
to those on the intrinsic level. It has been my erperience that no
cxr'(.lttive
can do his bcst tmless he ansrvers these questions on the
intrinsic lcv,t.l rrtrrl
lrnless he puts into managernent jobs persons who can also
answcr tltcnl rrll
that lcvel. Such an executivc integrates his life, his job, and his
intcllcr lrrll
and spiritual intercsts into one; his mrnd stretches, his horizon
witlt,rrr, lrlt
vision lcngthcns; he acquires thc tbresight to plan far ahead,
sccirrp lrlr
organization in a broadened context, in the light of long-term
ratlrr.r tlrrril
short-term goals. With thc maturing of sensitivity he also
acquires tlrt, rrlrrlltv
to plurnb the intrinsic depths ofpersons who work with him and
to irllit,rrlrrl€
ways tbr their Self-devclopment. He uses a new kind of logic to
provtrle
human incentives as weil as material incentives. He becorncs.
irrtlt.r,rl, {
hannonious human being in the ri-qht spot for genuine
leadcrship.
Thesc four questions conclude rny six suggestions - to Gcorgc
rrrrrl lrt
everyone - for the trernendous joumey into the depth of your
owrr Sr.ll, llt
spiritual growth, and for the achievemcnt of the highest
potentiirl lrrrrrrrlt
value. [n sufirnary, I have said: comprehend and take

47. yourreligion scri.r1,,ly,
take advantage when yolt can of crises. educate your
conscicltcc, u(' yrntl
intellectual power to think, search lbr the peak experiences, ancl
arrsu,r,r tlr€
fbur questions.
Work hard enough and long enough at part or all of this aclvicc.
rrrrrl l'rn
sure that one ciay a light will flash, and you'11 shor-rt, "A-ha! I
rrrr!"