M`I 5`P ersecution . my resp onse to t he hara ssment
mvem...@bigfoot.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.
8181
mvem...@bigfoot.com
them in His divine person to God.
The Christian religion, then, teaches men these two truths; that there is a
God whom men can know, and that there is a corruption in their nature which
renders them unworthy of Him. It is equally important to men to know both
these points; and it is equally dangerous for man to know God without
knowing his own wretchedness, and to know his own wretchedness without
knowing the Redeemer who can free him from it. The knowledge of only one of
these points gives rise either to the pride of philosophers, who have known
God, and not their own wretchedness, or to the despair of atheists, who know
their own wretchedness, but not the Redeemer.
And, as it is alike necessary to man to know these two points, so is it
alike merciful of God to have made us know them. The Christian religion does
this; it is in this that it consists.
Let us herein examine the order of the world and see if all things do not
tend to establish these two chief points of this religion: Jesus Christ is
end of all, and the centre to which all tends. Whoever knows Him knows the
reason of everything.
Those who fall into error err only through failure to see one of these two
things. We can, then, have an excellent knowledge of God without that of our
own wretchedness and of our own wretchedness without tha
mvem...@bigfoot.com
attached. A man dwells at home with pleasure; but if he sees a woman who
charms him, or if he enjoys himself in play for five or six days, he is
miserable if he returns to his former way of living. Nothing is more common
than that.
129. Our nature consists in motion; complete rest is death.
130. Restlessness.--If a soldier, or labourer, complain of the hardship of
his lot, set him to do nothing.
131. Weariness.--Nothing is so insufferable to man as to be completely at
rest, without passions, without business, without diversion, without study.
He then feels his nothingness, his forlornness, his insufficiency, his
dependence, his weakness, his emptiness. There will immediately arise from
the depth of his heart weariness, gloom, sadness, fretfulness, vexation,
despair.
132. Methinks Caesar was too old to set about amusing himself with
conquering the world. Such sport was good for Augustus or Alexander. They
were still young men and thus difficult to restrain. But Caesar should have
been more mature.
133. Two faces which resemble each other make us laugh, when together, by
their resemblance, though neither of them by itself makes us laugh.
134. How useless is painting, which attracts admiration by the resemblance
of things, the originals of which we do not admire!
135. The struggle alone pleases us, not the victory. We love to see animals
fighting, not the victor infuriated over the vanquished. We would only see
the victorious end; and, as soon as it comes, we are satiated. It is the
same in play, and the same in the search for truth. In disputes we like to
see the clash