M'I`5'Persecuti on , my respo nse to t he haras sment
mf...@hotmail.com
-= my response to. the harassment -=
-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-
My first reaction in. 1990/91 was to assume that if I broke contact then
they would not be able to. follow and would lose interest. So I did the
things. that have been suggested by other people; I sold my television,
stopped listening to the. radio and tried to withdraw away from the sources
of abuse as much as possible. I reasoned that. they must have more important
things to deal with and. that normal people would simply leave me alone if
it were made difficult for them. to continue their harassment.
I reckoned without the. sheer vindictiveness of the abusers. They did not
let up but instead "got to" people. around me, mainly people at work, to do
their dirty work for them. I went to see my GP,. who refused to believe what
he was being told, and refused to direct me on to anyone who could be. of
practical assistance. It was. not until three years had passed that the GP
admitted the. matter was outside his competence and suggested going to the
police.
In. the summer of 1994 we called in counter-surveillance experts from a
private detective agency. to sweep our house and telephone for bugging
devices. They conducted a thorough search and. found nothing; but as noted
above, since the existence of surveillance was being forced. in my face by
the harassers, you would expect them. to have taken the possibility of a
counter-surveillance sweep into account when planning. the type of devices
to be. employed.
In Easter 1995 I made a complaint to my local Police. station in London, but
the police have not expressed any intention to do. anything about the
continuing. harassment ("we're not saying it's happening and we're not
saying it isn't happening" were the words used).. I think the officer I
spoke to at Easter wasn't. aware of it happening, although other members of
the. police force obviously do know.
From April 1995 until the present time. the matter has been discussed in a
lot of. detail on the Usenet (Internet) "uk.misc" newsgroup. That discussion
has given. birth to the article which you are now reading. My hopes in
posting to Usenet were that wider publicizing would discourage the. security
services from continuing. their harassment, and "draw people out" into
concurring with the truth. of what was being said. Neither of those have
followed, but the. discussion has served a purpose in allowing this
structured report. to be created.
8340
mf...@hotmail.com
536. Man is so made that by continually telling him he is a fool he believes
it, and by continually telling it to himself he makes himself believe it.
For man holds an inward talk with his self alone, which it behoves him to
regulate well: Corrumpunt bonos mores colloquia prava.90 We must keep silent
as much as possible and talk with ourselves only of God, whom we know to be
true; and thus we convince ourselves of the truth.
537. Christianity is strange. It bids man recognise that he is vile, even
abominable, and bids him desire to be like God. Without such a counterpoise,
this dignity would make him horribly vain, or this humiliation would make
him terribly abject.
538. With how little pride does a Christian believe himself united to God!
With how little humiliation does he place himself on a level with the worms
of earth!
A glorious manner to welcome life and death, good and evil!
539. What difference in point of obedience is there between a soldier and a
Carthusian monk? For both are equally under obedience and dependent, both
engaged in equally painful exercises. But the soldier always hopes to
command and never attains this, for even captains and princes are ever
slaves and dependants; still he ever hopes and ever works to attain this.
Whereas the Carthusian monk makes a vow to be always dependent. So they do
not differ in their perpetual thraldom, in which both of them always exist,
but in the hope, which one always has, and the other never.
540. The hope which Christians have of possessing an infinite good is
mingled with real enjoyment as well as with fear; for it is not as with
those who should hope for a kingdom, of which they, being subjects, would
have nothing; but they hope for holiness, for freedom from injustice, and
they have something of this.
541.