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This sterile language reflects characteristic feature of ideological totalism: the subordination of human experience to the claims of doctrine. This primacy of doctrine over person is evident in the continual shift between experience itself and the highly abstract interpretation of such experience - between genuine feelings and spurious cataloguing of feelings. It has much to do with the peculiar aura of half-reality which totalist environment seems, at least to the outsider, to possess.

The inspiriting force of such myths cannot be denied; nor can one ignore their capacity for mischief. For when the myth becomes fused with the totalist sacred science, the resulting "logic" can be so compelling and coercive that it simply replaces the realities of individual experience. Consequently, past historical events are retrospectively altered, wholly rewritten, or ignored, to make them consistent with the doctrinal logic. This alteration becomes especially malignant when its distortions are imposed upon individual memory as occurred in the false confession extracted during thought reform.

The same doctrinal primacy prevails in the totalist approach to changing people: the demand that character and identity be reshaped, not in accordance with one's special nature or potentialities, but rather to fit the rigid contours of the doctrinal mold. The human is thus subjected to the ahuman. And in this manner, the totalists, as Camus phrases it, "put an abstract idea above human life, even if they call it history, to which they themselves have submitted in advance and to which they will decide arbitrarily, to submit everyone else as well."

The underlying assumption is that the doctrine - including its mythological elements - is ultimately more valid, true, and real than is any aspect of actual human character or human experience. Thus, even when circumstances require that a totalist movement follow a course of action in conflict with or outside of the doctrine, there exists what Benjamin Schwartz described as a "will to orthodoxy" which requires an elaborate facade of new rationalizations designed to demonstrate the unerring consistency of the doctrine and the unfailing foresight which it provides. But its greater importance lies in more hidden manifestations, particularly the totalists' pattern of imposing their doctrine-dominated remolding upon people in order to seek confirmation of (and again, dispel their own doubts about) this same doctrine. Rather than modify the myth in accordance with experience, the will to orthodoxy requires instead that men be modified in order to reaffirm the myth.

The individual person who finds himself under such doctrine-dominated pressure to change is thrust into an intense struggle with his own sense of integrity, a struggle which takes place in relation to polarized feelings of sincerity and insincerity. In a totalist environment, absolute "sincerity" is demanded; and the major criterion for sincerity is likely to be one's degree of doctrinal compliance - both in regard to belief and to direction of personal change. Yet there is always the possibility of retaining an alternative version of sincerity (and of reality), the capacity to imagine a different kind of existence and another form of sincere commitment. These alternative visions depend upon such things as the strength of previous identity, the penetration of the milieu by outside ideas, and the retained capacity for eventual individual renewal. The totalist environment, however, counters such "deviant" tendencies with the accusation that they stem entirely from personal "problems" ("thought problems" or "ideological problems") derived from untoward earlier influences. The outcome will depend largely upon how much genuine relevance the doctrine has for the individual emotional predicament. And even for those to whom it seems totally appealing, the exuberant sense of well-being it temporarily affords may be more a "delusion of wholeness" than an expression of true and lasting inner harmony.

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