GSD’s, being wolves, are baiter-hunters. Domesticated just enough, Shadow-dog, for instance, thinks he sees something not entirely irredeemable in me, and so is forever trying his loyal best to teach me about the baiting game, because proper counterintelligence techniques are what anyone who’s not entirely naive would want to have in their toolkit for life, you know, what Jesus mentioned to us all – commanded us, really – that we are to be as clever as serpents even while being as innocent as doves what with being sent out as lambs in the midst of wolves…
So, there Shadow-dog stands in front of me, his instruction for me being in the form of play. That one plays does not mean that one is not deadly serious. Competitive fun as a form of instruction makes learning enjoyable, and therefore naturally memorable.
Shadow-dog is not cross-eyed, but he is that ever so slightly at this moment, trying to guess how I will take up his challenge to take his bait. He’s electrified, and like a contained explosion, is instantly ready to burst in whatever direction. Do I lunge to the left or right or straight ahead?
- If I go straight ahead he lunges at me and we collide in less than a nano-second.
- If I go to the left, he also goes to the left, just way faster than I ever could, and is that a dog-laugh I heard?
- If I go to the right, he also goes to the right, just way faster than I ever could, and is that a dog-laugh I heard?
You would think he would chase off in the opposite direction, but, no. He enjoys a good dog-laugh. And this is the instruction Shadow-dog provides. Trying in every which way to indicate that I’m going to lunge in a different direction, he always is way ahead of me, reading me like a book.
But then, rarely, randomly, after having taught me to lunge in a direction I think he’s going to lunge in, Shadow-dog will instead head off in the opposite direction from which I’m lunging. After just a few steps, he then instantly turns, and, now all relaxed, having done his work in instructing my stupidity, he calmly stares, entirely happy with himself. The dog-smirk is unbearably humiliating. And then it’s time to get petted for a job he knows has been well done. He trots right over to me. Gooooood daaaaawwwg! “Unbearably humilitating” is also great learning territory. And he knows it. We make a good team. Someday, perhaps, I will learn.
The problem with finding the right people for counterintelligence is in finding those who have some humility. Counterintelligence baits people to be arrogant: “I’ve got them now! – I’m in control! – Look at me!” Pride is the enemy of counterintel success. Humility, humility, humility.
Let’s see what that looks like in a counterintel situation. Let’s see what that looks like in the chapter of the Father Brown stories of G.K. Chesterton called The Secret of Father Brown in the volume also by that name. Chesterton uses the Father Brown character to go out of his way to humiliate (with good intentions) all law enforcement and our intel services. All in good humor and in good faith.
Here’s the deal: When the police chase a criminal they try to think like a criminal. But thinking merely “like” a criminal is not good enough. Meanwhile, the criminal is desperately trying to think “like” the police. But thinking merely “like” the police is never enough. Such scruples on both sides are to be avoided. ;-)
If you grapple with this simple story, it’ll be an occasion to enter deeply into the reality of life, making you quite successful with counterintelligence:
THE SECRET OF FATHER BROWN
FLAMBEAU, once the most famous criminal in France and later a very private detective in England, had long retired from both professions. Some say a career of crime had left him with too many scruples for a career of detection. Anyhow, after a life of romantic escapes and tricks of evasion, he had ended at what some might consider an appropriate address: in a castle in Spain. The castle, however, was solid though relatively small; and the black vineyard and green stripes of kitchen garden covered a respectable square on the brown hillside. For Flambeau, after all his violent adventures, still possessed what is possessed by so many Latins, what is absent (for instance) in so many Americans, the energy to retire. It can be seen in many a large hotel-proprietor whose one ambition is to be a small peasant. It can be seen in many a French provincial shopkeeper, who pauses at the moment when he might develop into a detestable millionaire and buy a street of shops, to fall back quietly and comfortably on domesticity and dominoes. Flambeau had casually and almost abruptly fallen in love with a Spanish Lady, married and brought up a large family on a Spanish estate, without displaying any apparent desire to stray again beyond its borders. But on one particular morning he was observed by his family to be unusually restless and excited; and he outran the little boys and descended the greater part of the long mountain slope to meet the visitor who was coming across the valley; even when the visitor was still a black dot in the distance.
The black dot gradually increased in size without very much altering in the shape; for it continued, roughly speaking, to be both round and black. The black clothes of clerics were not unknown upon those hills; but these clothes, however clerical, had about them something at once commonplace and yet almost jaunty in comparison with the cassock or soutane, and marked the wearer as a man from the northwestern islands, as clearly as if he had been labelled Clapham Junction. He carried a short thick umbrella with a knob like a club, at the sight of which his Latin friend almost shed tears of sentiment; for it had figured in many adventures that they shared long ago. For this was the Frenchman’s English friend, Father Brown, paying a long-desired but long-delayed visit. They had corresponded constantly, but they had not met for years.
Father Brown was soon established in the family circle, which was quite large enough to give the general sense of company or a community. He was introduced to the big wooden images of the Three Kings, of painted and gilded wood, who bring the gifts to the children at Christmas; for Spain is a country where the affairs of the children bulk large in the life of the home. He was introduced to the dog and the cat and the live-stock on the farm. But he was also, as it happened, introduced to one neighbour who, like himself, had brought into that valley the garb and manners of distant lands.
It was on the third night of the priest’s stay at the little chateau that he beheld a stately stranger who paid his respects to the Spanish household with bows that no Spanish grandee could emulate. He was a tall, thin grey-haired and very handsome gentleman, and his hands, cuffs and cuff-links had something overpowering in their polish. But his long face had nothing of that languor which is associated with long cuffs and manicuring in the caricatures of our own country. It was rather arrestingly alert and keen; and the eyes had an innocent intensity of inquiry that does not go often with grey hairs. That alone might have marked the man’s nationality, as well the nasal note in his refined voice and his rather too ready assumption of the vast antiquity of all the European things around him. This was, indeed, no less a person than Mr. Grandison Chace, of Boston, an American traveller who had halted for a time in his American travels by taking a lease of the adjoining estate; a somewhat similar castle on a somewhat similar hill. He delighted in his old castle, and he regarded his friendly neighbour as a local antiquity of the same type. For Flambeau managed, as we have said, really to look retired in the sense of rooted. He might have grown there with his own vine and fig-tree for ages. He had resumed his real family name of Duroc; for the other title of “The Torch” had only been a title de guerre, like that under which such a man will often wage war on society. He was fond of his wife and family; he never went farther afield than was needed for a little shooting; and he seemed, to the American globe-trotter, the embodiment of that cult of a sunny respectability and a temperate luxury, which the American was wise enough to see and admire in the Mediterranean peoples. The rolling stone from the West was glad to rest for a moment on this rock in the South that had gathered so very much moss. But Mr. Chace had heard of Father Brown, and his tone faintly changed, as towards a celebrity. The interviewing instinct awoke, tactful but tense. If he did try to draw Father Brown, as if he were a tooth, it was done with the most dexterous and painless American dentistry.
They were sitting in a sort of partly unroofed outer court of the house, such as often forms the entrance to Spanish houses. It was dusk turning to dark; and as all that mountain air sharpens suddenly after sunset, a small stove stood on the flagstones, glowing with red eyes like a goblin, and painting a red pattern on the pavement; but scarcely a ray of it reached the lower bricks of the great bare, brown brick wall that went soaring up above them into the deep blue night. Flambeau’s big broad-shouldered figure and great moustaches, like sabres, could be traced dimly in the twilight, as he moved about, drawing dark wine from a great cask and handing it round. In his shadow, the priest looked very shrunken and small, as if huddled over the stove; but the American visitor leaned forward elegantly with his elbow on his knee and his fine pointed features in the full light; his eyes shone with inquisitive intelligence.
“I can assure you, sir,” he was saying, “we consider your achievement in the matter of the Moonshine Murder the most remarkable triumph in the history of detective science.”
Father Brown murmured something; some might have imagined that the murmur was a little like a moan.
“We are well acquainted,” went on the stranger firmly, “with the alleged achievements of Dupin and others; and with those of Lecoq, Sherlock Holmes, Nicholas Carter, and other imaginative incarnations of the craft. But we observe there is in many ways, a marked difference between your own method of approach and that of these other thinkers, whether fictitious or actual. Some have spec’lated, sir, as to whether the difference of method may perhaps involve rather the absence of method.”
Father Brown was silent; then he started a little, almost as if he had been nodding over the stove, and said: “I beg your pardon. Yes. . .. Absence of method. . . . Absence of mind, too, I’m afraid.”
“I should say of strictly tabulated scientific method,” went on the inquirer. “Edgar Poe throws off several little essays in a conversational form, explaining Dupin’s method, with its fine links of logic. Dr. Watson had to listen to some pretty exact expositions of Holmes’s method with its observation of material details. But nobody seems to have got on to any full account of your method, Father Brown, and I was informed you declined the offer to give a series of lectures in the States on the matter.”
“Yes,” said the priest, frowning at the stove; “I declined.”
“Your refusal gave rise to a remarkable lot of interesting talk,” remarked Chace. “I may say that some of our people are saying your science can’t be expounded, because it’s something more than just natural science. They say your secret’s not to be divulged, as being occult in its character.”
“Being what?” asked Father Brown, rather sharply.
“Why, kind of esoteric,” replied the other. “I can tell you, people got considerably worked up about Gallup’s murder, and Stein’s murder, and then old man Merton’s murder, and now Judge Gwynne’s murder, and a double murder by Dalmon, who was well known in the States. And there were you, on the spot every time, slap in the middle of it; telling everybody how it was done and never telling anybody how you knew. So some people got to think you knew without looking, so to speak. And Carlotta Brownson gave a lecture on Thought-Forms with illustrations from these cases of yours. The Second Sight Sisterhood of Indianapolis —— ”
Father Brown, was still staring at the stove; then he said quite loud yet as if hardly aware that anyone heard him: “Oh, I say. This will never do.”
“I don’t exactly know how it’s to be helped,” said Mr. Chace humorously. “The Second Sight Sisterhood want a lot of holding down. The only way I can think of stopping it is for you to tell us the secret after all.”
Father Brown groaned. He put his head on his hands and remained a moment, as if full of a silent convulsion of thought. Then he lifted his head and said in a dull voice:
“Very well. I must tell the secret.”
His eyes rolled darkly over the whole darkling scene, from the red eyes of the little stove to the stark expanse of the ancient wall, over which were standing out, more and more brightly, the strong stars of the south.
“The secret is,” he said; and then stopped as if unable to go on. Then he began again and said:
“You see, it was I who killed all those people.”
“What?” repeated the other, in a small voice out of a vast silence.
“You see, I had murdered them all myself,” explained Father Brown patiently. “So, of course, I knew how it was done.”
Grandison Chace had risen to his great height like a man lifted to the ceiling by a sort of slow explosion. Staring down at the other he repeated his incredulous question.
“I had planned out each of the crimes very carefully,” went on Father Brown, “I had thought out exactly how a thing like that could be done, and in what style or state of mind a man could really do it. And when I was quite sure that I felt exactly like the murderer myself, of course I knew who he was.”
Chace gradually released a sort of broken sigh.
“You frightened me all right,” he said. “For the minute I really did think you meant you were the murderer. Just for the minute I kind of saw it splashed over all the papers in the States: ‘Saintly Sleuth Exposed as Killer: Hundred Crimes of Father Brown.’ Why, of course, if it’s just a figure of speech and means you tried to reconstruct the psychogy — ”
Father Brown rapped sharply on the stove with the short pipe he was about to fill; one of his very rare spasms of annoyance contracted his face.
“No, no, no,” he said, almost angrily; “I don’t mean just a figure of speech. This is what comes of trying to talk about deep things. . . . What’s the good of words . . .? If you try to talk about a truth that’s merely moral, people always think it’s merely metaphorical. A real live man with two legs once said to me: ‘I only believe in the Holy Ghost in a spiritual sense.’ Naturally, I said: ‘In what other sense could you believe it?’ And then he thought I meant he needn’t believe in anything except evolution, or ethical fellowship, or some bilge. . . . I mean that I really did see myself, and my real self, committing the murders. I didn’t actually kill the men by material means; but that’s not the point. Any brick or bit of machinery might have killed them by material means. I mean that I thought and thought about how a man might come to be like that, until I realized that I really was like that, in everything except actual final consent to the action. It was once suggested to me by a friend of mine, as a sort of religious exercise. I believe he got it from Pope Leo XIII, who was always rather a hero of mine.”
“I’m afraid,” said the American, in tones that were still doubtful, and keeping his eye on the priest rather as if he were a wild animal, “that you’d have to explain a lot to me before I knew what you were talking about. The science of detection —— ”
Father Brown snapped his fingers with the same animated annoyance. “That’s it,” he cried; “that’s just where we part company. Science is a grand thing when you can get it; in its real sense one of the grandest words in the world. But what do these men mean, nine times out of ten, when they use it nowadays? When they say detection is a science? When they say criminology is a science? They mean getting outside a man and studying him as if he were a gigantic insect: in what they would call a dry impartial light, in what I should call a dead and dehumanized light. They mean getting a long way off him, as if he were a distant prehistoric monster; staring at the shape of his ‘criminal skull’ as if it were a sort of eerie growth, like the horn on a rhinoceros’s nose. When the scientist talks about a type, he never means himself, but always his neighbour; probably his poorer neighbour. I don’t deny the dry light may sometimes do good; though in one sense it’s the very reverse of science. So far from being knowledge, it’s actually suppression of what we know. It’s treating a friend as a stranger, and pretending that something familiar is really remote and mysterious. It’s like saying that a man has a proboscis between the eyes, or that he falls down in a fit of insensibility once every twenty-four hours. Well, what you call ‘the secret’ is exactly the opposite. I don’t try to get outside the man. I try to get inside the murderer . . . . Indeed it’s much more than that, don’t you see? I am inside a man. I am always inside a man, moving his arms and legs; but I wait till I know I am inside a murderer, thinking his thoughts, wrestling with his passions; till I have bent myself into the posture of his hunched and peering hatred; till I see the world with his bloodshot and squinting eyes, looking between the blinkers of his half-witted concentration; looking up the short and sharp perspective of a straight road to a pool of blood. Till I am really a murderer.”
“Oh,” said Mr. Chace, regarding him with a long, grim face, and added: “And that is what you call a religious exercise.”
“Yes,” said Father Brown; “that is what I call a religious exercise.”
After an instant’s silence he resumed: “It’s so real a religious exercise that I’d rather not have said anything about it. But I simply couldn’t have you going off and telling all your countrymen that I had a secret magic connected with Thought-Forms, could I? I’ve put it badly, but it’s true. No man’s really any good till he knows how bad he is, or might be; till he’s realized exactly how much right he has to all this snobbery, and sneering, and talking about ‘criminals,’ as if they were apes in a forest ten thousand miles away; till he’s got rid of all the dirty self-deception of talking about low types and deficient skulls; till he’s squeezed out of his soul the last drop of the oil of the Pharisees; till his only hope is somehow or other to have captured one criminal, and kept him safe and sane under his own hat.”
Flambeau came forward and filled a great goblet with Spanish wine and set it before his friend, as he had already set one before his fellow guest. Then he himself spoke for the first time:
“I believe Father Brown has had a new batch of mysteries. We were talking about them the other day, I fancy. He has been dealing with some queer people since we last met.”
“Yes; I know the stories more or less — but not the application,” said Chace, lifting his glass thoughtfully. “Can you give me any examples, I wonder. . . . I mean, did you deal with this last batch in that introspective style?”
Father Brown also lifted his glass, and the glow of the fire turned the red wine transparent, like the glorious blood-red glass of a martyr’s window. The red flame seemed to hold his eyes and absorb his gaze that sank deeper and deeper into it, as if that single cup held a red sea of the blood of all men, and his soul were a diver, ever plunging in dark humility and inverted imagination, lower than its lowest monsters and its most ancient slime. In that cup, as in a red mirror, he saw many things; the doings of his last days moved in crimson shadows; the examples that his companions demanded danced in symbolic shapes; and there passed before him all the stories that are told here. Now, the luminous wine was like a vast red sunset upon dark red sands, where stood dark figures of men; one was fallen and another running towards him. Then the sunset seemed to break up into patches: red lanterns swinging from garden trees and a pond gleaming red with reflection; and then all the colour seemed to cluster again into a great rose of red crystal, a jewel that irradiated the world like a red sun, save for the shadow of a tall figure with a high head-dress as of some prehistoric priest; and then faded again till nothing was left but a flame of wild red beard blowing in the wind upon a wild grey moor. All these things, which may be seen later from other angles and in other moods than his own, rose up in his memory at the challenge and began to form themselves into anecdotes and arguments.
“Yes,” he said, as he raised the wine cup slowly to his lips, “I can remember pretty well —— ”
After all that, I wonder if I have to the humility to be the dog, Shadow-dog, not just “like” a dog, but, you know, a dog, and learn what Shadow-dog has to teach me.
After all that, I wonder if I have the humility to be understand just how bad and evil I myself can be, and thus think not just “like” a criminal, but as the criminal I am if I am without the grace of God, and thus be able to catch the criminal, because, you know, I’m him. Of course, when I catch a criminal it’s to bring him to the confessional. The best priests in the Confessional hearing confessions of others are the very priests who also make a practice of regular confession.
Or, heck, instead of all that I could just bait and wait for the counter-bait… and then counter-counter-bait, and then wait for the…
// Hey, I lost track of what’s being reacted to. PAUSE… Then…
// Pause… whew! Time to get out of counterintel…
So, let’s see, maybe there is something to just looking in oneself when looking for any and all criminals, any and all terrorists…. If we ever say, “I would never do that,” we’ve already lost the game. Honesty and integrity and humility admit that even if psychologically I probably wouldn’t do… you know… those crimes… because of my upbringing or whatever… nevertheless I probably would if given the circumstances that others have suffered and I were without God’s grace. Yep. There but for the grace of God go I. A bit aphoristic, I know. But so very, very true. Actually, people can change pretty fast. If one has the purity of heart and agility of soul to see that even one’s very self can do such things, it’s that person that will not do such things because of looking to God’s grace with honesty and integrity and humility. God doesn’t save me because I’m good. God saves me because I need saving and can’t save myself.
Then, when that Living Love who is God and that Living Truth who is God are with me, I can easily see the contrast of what would be bad and evil in myself and therefore what would be bad and evil in others. For law enforcement and counterintel this is also a boon to catching the criminal and the terrorist, regardless of culture, regardless of religion or none, regardless of anything else.
For a priest it’s all about more ably bringing people to Jesus. We priests need to get out of Jesus’ way and let Jesus be the priest in the parish.
We all need to let Jesus work through us, and with us, and in us. Needed: HUMILITY!