Finding a way to live the simple life is today’s most complicated problem. In the traditional family the politics of the situation is very clear. The father’s authority is backed by religious and legal sanctions. They only way that family members can to any degree live independent lives is to do so secretly, deceiving him. In the usual present-day family, control is theoretically unified in the hands of both parents, but in practice they often disagree. This opens the way for a power struggle between family members, with temporary or permanent factions forming. Subtle strategies are used by the children to set the parents against each other. The sanctions for parental authority are no longer strong, further weakening the control structure. Consequently one of the most frequent characteristics is a continual wrangle over decisions involving control. “Why do I have to help with the dishes?” “Why can I not have the ultimate driving machine tonight?” “I want to wear my blue jeans!” “Why do I have to come home at eleven, when my friend Brady can stay out till midnight?” The children are struggling for more independence of parental authority. The parents are in the position of a weak government, alternatively being very firm and then giving in to demands. The politics of the family is very unstable. #RandolphHarris 1 of 19

I am disappointed when I realize—and of course this realization always comes afterward, after a lag of time—that I have been too frightened or too threatened to let myself get close to what I am experiencing, and that consequently I have not been genuine or congruent. There immediately comes to mind an instance that is somewhat painful to reveal. Some years ago I was invited to be a fellow at the Center for Advanced Study in the Behavioral Sciences at Stanford. The Fellows are a group of brilliant and well-informed scholars. I suppose it was inevitable that there is a considerable amount of one-upmanship, of showing off one’s knowledge and achievements. It seems important for each Fellow to impress the others, to be a little more assured, to be a little more knowledgeable than one really is. I found myself doing this same thing—playing a role of having greater certainty and greater competence than I really possess. I cannot tell you how disgusted with myself I felt as I realized what I was doing; I was not being me, I was playing a part. I regret it when I suppress my feelings too long and they burst forth in ways that are distorted or attacking or hurtful. I have a friend whom I like very much but who has one particular pattern of behavior that thoroughly annoys me. #RandolphHarris 2 of 19

Because of the usual tendency to be nice, polite, and pleasant I kept this annoyance to myself for too long and, when it finally burst it bounds, it came out not only as annoyance but as an attack on him. This was hurtful, and it took some time to repair the relationship. When I have the strength to permit another person to be one’s own realness and to be separate from me, I am inwardly pleased. I think that is often a very threatening possibility. In some ways I have found it an ultimate test of staff leadership and of parenthood. Can I freely permit this staff member or my son or daughter to become a separate person with ideas, purposes, and values which may not be identical with my own? I think of one staff member this past year who showed many flashes of brilliance but who clearly held values different from mine and behaved in ways very different from the ways in which I would behave. It was a real struggle, in which I feel I was only partially successful, to let one be oneself, to let one develop as a person entirely separate from me and my ideas and my values. Yet to the extent that I was successful, I was pleased with myself, because I think this permission to be a separate person is what makes for the autonomous development of another individual. #RandolphHarris 3 of 19

I am angry with myself when I discovered that I have been subtly controlling and molding another person in my own image. This has been a very painful part of my professional experience. I hate t have “disciples,” students who have molded themselves meticulously into the pattern that they feel I wish. Some of the responsibility I place with them, but I cannot avoid the uncomfortable probability that in unknown ways I have subtly controlled such individuals and made them into carbon copies of myself, instead of the separate professional persons they have every eight to become. From what I have been saying, I trust it is clear that when I can permit realness in myself or sense it or permit it in another, I am very satisfied. When I cannot permit it in myself or fail to permit it in another, I am very distressed. When I am able to let myself be congruent and genuine, I often help the other person. When the other person is transparently real and congruent, one often helps me. In those rare moments when a deep realness in one meets a realness in the other, a memorable “I-thou relationship,” as Martin Buber would call it, occurs. Such a deep and mutual personal encounter does not happen often, but I am convinced that unless it happens occasionally, we are not living as human beings. #RandolphHarris 4 of 19

God has given us the strength, truth, love, and peace and we must share what we have received, or at least proclaim its existence. It is a compassionate obligation to share the fruits of such a rare attainment with less fortunate seekers. However, only individuals of large generous natures can recognize this obligation. The self-actualized does not ask for service from others, but only to be allowed to serve them. One does not seek to attach them to oneself, but only to God. The illuminate never achieves perfect happiness because one is well aware that others are unhappy and that they are not alien to one. When the wonderful compassion wells up with in human, one can no longer remain enthralled by the satisfactions of one’s own personal peace. The cries which come to one’s ears out of the great black night which envelops humankind tell one that all is not well with such a self-centered life. One may not turn away from them by uttering the alibi that God is in His Heaven and all is well with the World. No! One realized that one must go down into the very midst of that darkness and somehow give out something of what one has gained, offer true hope to a hopeless epoch. #RandolphHarris 5 of 19

It is impossible for the materialist to perceive that we live and move and have our being in a universal Mind. However, the self-actualized, knowing this, knows also that this universal life will take care of one’s individual life to the degree that one opens oneself out to it, to the extent that one takes a large and generous view of one’s relation to all other individual lives. Amidst peaceful landscape in calm forests retreats or beside lonely seashores, where the attractions of Nature are all-powerful to one and where one could gladly spend the remainder of one’s life in solitude, a stinking phenomenon will mark itself repeatedly on memory. Again and again, faces of different people will float up and confront one. Some will be the faces f friends or people known to one but others will be the faces of strangers. All call to one to leave one’s solitude and give up one’s silence. It is not difficult to understand this occurrence. The mountain eyrie, the jungle retreat, or the forest cottage may continue to attract one powerfully, but the awakening of one’s fellow people into truth must eventually seem a worthier objective than one’s own external peace. So long as there are others acutely conscious of their spiritual need, so long must one go out among them. One does not do this by an external command but only by an internal one—the command of compassion. #RandolphHarris 6 of 19

One no longer feels for oneself alone but also for others. Indeed one cannot help doing so, for the same reason that Jesus could not help proclaiming the gospel of the Israelites, even though he foreknew the end would be impalement upon the Cross. One’s service is done out of the pure joy of giving it. The self-actualized does not have to be told to help humankind in its struggles toward the light. One is a helper by nature. One’s compassion overflows and it is out of this, not out of condescension, that one works for them. However, one’s help will not necessarily take the particular forms that humanity in its unenlightened states expects from one. Actualized being or life unites dynamics with form. Everything real has a form, be it an atom, be it the human mind. That which has no form has no being. At the same time, everything real drives beyond itself. It is not satisfied with the form in which it finds itself. It urges toward a more embracing, ultimately to the all-embracing form. Everything wants to grow. It wants to increase its power of being in forms which include and conquer non-being. Metaphorically speaking, one could say that the molecule wants to become a crystal, the crystal a cell, the cell a centre of cells, the plant animal, the animal human, the human god, the weak strong, the isolated participating, the imperfect perfect, and so on! #RandolphHarris 7 of 19

In this drive of evolution, it can happen that a being, when transcending itself loses itself. It can happen that it destroys its given form without attaining a new form, thus annihilating itself. Life meets this threat by creating forms of growth. The self-transcendence of being occurs in forms which determine the process of self-transcendence. However, this determination is never complete. If it were, one could not speak of self-transcendence. One would have to speak of self-expression. The incompleteness of the laws of growth produce a risk in everything living. In transcending itself a being may fulfill and it may destroy itself. One could call this risk of creativity. Symbolically, one could say that even God, in creating, took the risk upon Himself that creation would turn into destruction. In the vision in which Parmenides receives the answer to the philosophical question, it is dike, the goddess of justice, who introduces him into the truth about being. Justice is not a social category far removed from ontological inquires, but it is a category without which no ontology is possible. In the poetic fragment of Parmenides we have an archaic ontology of justice. Heraclitus, in his words about the logos, the law which determines the movement of the kosmos, applies the concept of the logos both to the laws of nature and to the laws of the city. #RandolphHarris 8 of 19

According to Plate, justice is the uniting function in the individual person and in the social group. It is the embracing form in both cases. Their power of being depends on it. In Stoicism it is the same logos which works as physical law in nature and as a moral law in the human mind. It judges as principle of justice all absolute laws. It gave the Roman Stoics criteria for the formulation and administration of the Roman law. It was seen in its absolute, cosmic validity, whatever the consequences of its execution may be. Whenever the ontological foundation of justice was removed, and absolute interpretation of law was tried, no criteria against arbitrary tyranny or utilitarian relativism were left. In the fight of Socrates with the Sophists this was the decisive point. In the defence of the “rights of humans” against cynicism and dictatorship, the same fight is going on today. It can be won only by a new foundation of natural law and justice. A glimpse at the Old Testament shows that in spite of the unmetaphysical character of prophetic thinking, the principle of justice they pronounce governs not only Israel, but also humankind and nature. In later Judaism the law is hypostasized in the eternal realm. Only its manifestation is temporal. This implies that it is the form of being which is valid for everything in every period. Obedience to it gives power of being. Disobedience involves self-destruction. #RandolphHarris 9 of 19

If justice is the form in which the power of being actualizes itself, justice must be adequate to the dynamics of power (as discussed before). It must be able to give form to the encounters of being with being. The problem of “justice in encounter” is given with the fact that it is impossible to say before the encounter happens how the power relation will be within the encounter. Many possibilities are given in every moment. Each of these possibilities demands a special form. A wrong, unjust, power relation may destroy life. In every act of justice daring is necessary and risk is unavoidable. There are no principles which could be applied mechanically and which would guarantee that justice is done. Nevertheless there are principles of justice expressing the form of being in its universal and unchanging character. Nephi makes two sets of records—each is called the plates of Nephi—the larger plates contain a secular history; the smaller ones deal primarily with sacred things. About 600-592 Before Christ. “And all these things did my father see, and hear, and speak, as he dwelt in a tent, in the valley of Lemuel, and also a great many more things, which cannot be written upon these plates. #RandolphHarris 10 of 19

“And now, as I have spoken concerning these plates, behold they are not the plates upon which I make a full account of the history of my people; for the plates upon which I have given the name of Nephi; wherefore, they are called the plates of Nephi, after mine own name; and these plates also are called the plates of Nephi. Nevertheless, I have received a commandment of the Lord that I should make these plates, for the special purpose that there should be an account engraven of the ministry of my people. Upon the other plates should be engraven an account of the reign of the kings, and the wars and contentions of my people; wherefore these plates are for the more part of the ministry; and the other plates are for the more part of the reign of the kings and the wars and contentions of my people. Wherefore, the Lord hath commanded me to make these plates for a wise purpose in him, which purpose I know not. However, the Lord knoweth all things from the beginning; wherefore, he prepareth a way to accomplish all his works among the children of humans; for behold, he hath all power unto the fulfilling of all his words. And thus it is. Amen,” report 1 Nephi 9.1-6. The angelic intellect is not defective, if defect be taken to mean privation, as if it were without anything which it ought to have. #RandolphHarris 11 of 19

However, if the defect be taken negatively, in that sense every creature is defective, when compared with God; forasmuch as it does not possess the excellence which is God. The sense of sight, as being altogether material, cannot be raised up to immateriality. However, our intellect, or the angelic intellect, inasmuch as it is elevated above matter in its own nature, can be raised up above its own nature to a higher level by grace. The proof is, that sight cannot in any way know abstractedly what it knows concretely; for in no way can it perceive a nature except as this one particular nature; whereas our intellect is able to consider abstractly what is knows concretely. Now although it knows things which have a form residing in manner, still it resolves the composite into both of these elements; and it considers the form separately by itself. Likewise, also, the intellect of an Angel, although it naturally knows the concrete in any nature, still it is able to separate that existence by its intellect; since it knows that the thing itself is one thing, and its existence is another. Since therefore the created intellect is naturally capable of apprehending the concrete form, and the concrete being abstractedly, by way of a kind of resolution of parts; it can by grace be raised up to know separate subsisting substance, and separate subsisting existence. #RandolphHarris 12 of 19

Now participated existence is limited by the capacity of the participator; so that God alone, who is His own existence, is pure act and infinite. However, in intellectual substances there is composition of actuality and potentiality, not, indeed, of matter and form and participated existence. Wherefore some say that they are compose of that “whereby they are” and that “which they are;” for existence itself is that by which a thing is. However, human morality and submission to God’s law are entirely different in principle, though they may appear to be similar in outward appearance. Human morality arises out of culture and family training and is based on what is proper and expected in the society we live in. It has nothing to do with God expect to thee extent that Godly people have influenced that society. Submission to God’s law arises out of a love for God and a grateful response to His grace and is based on delight in His law as revealed in Scripture. When the societal standard of morality varies from the law of God written in Scripture, we then see the true nature of human morality. We discover that it is just as hostile to the law of God as is the attitude of the most hardened sinner. Sanctification begun in our hearts by the Holy Spirit changes our attitude. #RandolphHarris 13 of 19

Instead of being hostile to God’s law, we begin to delight in it. “For in my inner being I delighted in God’s law,” reports Romans 7.22. “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us,” reports Romans 8.18. This radical and dramatic change in our attitude toward God’s commands is a gift of His grace, brought about solely by the might working of His Holy Spirit within us. We play no more part in this initial act of sanctification than we do in our justification. As Paul said, “All this is from God.” When the Angel of devotion has gone, the Angel of prayer has lost its wings and it becomes a deformed and loveless thing. Our previous study was about our devotional wings (meditation, confession, adoration, and submission). Now, wings formed and stretched in flight, we come to petition, the offering of our requests to God. It is my hope this study will instruct and motivate us to a soaring life of petitionary prayer which will call down God’s power upon our lives and the Church. The Scriptural setting for the classic text on petitionary prayer could scarcely be more dramatic—it is a soldier preparing for battle. One’s heart pounds boom, boom under one’s metal breastplate. #RandolphHarris 14 of 19

As one steadies oneself, one hitches up one’s armor belt and scuffs at the Earth like a football player with one’s studded boots, testing one’s traction. One repeatedly draws one’s great shield across one’s body in anticipation of the fiery barrages to come. Reflexively one reaches up and repositions one’s helmet. One gingerly tests the edge of one’s sword and slips it back into one’s scabbard. The enemy approaches. Swords pulled from their scabbards ring in chilling symphony. The warriors stand motionless, breathing in dreadful spasm. And then the believing soldier does the most astounding thing. One falls to one’s knees in deep, profound, petitionary prayer—for one has obeyed one’s divine instructions to take of all-prayer. The Holy Scriptures themselves portray this weapon: “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints,” reports Ephesians 6.18. We are charged with five elements necessary to fully experience the power of petitionary prayer. “And he who searches our hearts know the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God’s will,” reports Romans 8.27. Then the vision and the solid intention obey Christ will naturally lead to seeking out and applying means to that end. #RandolphHarris 15 of 19

Here the means in question are the means for spiritual transformation, for the replacing of the inner character of the “lost” with the inner character of Jesus: His vision, understanding, feelings, decisions, and character. In finding such means we are not let to ourselves but have rich resources available to us in the example and teachings of Jesus, in the Scriptures generally, and in one’s people. Suppose, for example, we would like to be generous to those who have already take away some of our money or property through legal process. Pure will, with gritted teeth, cannot be enough to enable us to do this. By what means, then, can we become the kind of person who would do this as Jesus Himself would do it? If we have the vision and we intend (have decided) to do it, we can certainly find and implement the means, for God will help us to do so. We must start by discovering, by identifying, the thoughts, feelings, habits of will, social relations, and bodily inclinations that prevent us from being generous to these people. Our education and teachers should help us here, and perhaps they do to some extent—but nearly always insufficiently. We might with a little reflection identify resentment and anger toward the person who needs our help as a cause of not helping one. And then there is justice. Ah, justice! Perhaps in the form of “I do not owe it to him. He has no claims to me.” #RandolphHarris 16 of 19

Or perhaps we feel the legal case that went against us and in his favor was rigged. Or again, perhaps we think we must secure ourselves by holding onto whatever surplus items we have. After all, we may say, who knows what the future holds? Or perhaps we think giving to people what is unearned by them will harm them by corrupting their character, leading them to believe one can get something for nothing. Or perhaps it is just not our habit to give people with no prior claim on us—even if they have not injured or deprived us. Or perhaps our friends, including our religious friends, would think we are fools. And so forth. What a thicket of lostness stands in the way of doing a simple good thing: helping someone in need, someone who just happens to have previously won a legal case against us, possibly quite justly. At this point it is the all-too-customary human thinking, feeling, and social practice that stands in the way. And, truthfully, it is very likely that little can be done in the moment of need to help one do the good things that Jesus commands. This is characteristic of all his example and teaching. When my neighbor who has triumphed over me in the past now stands before me in a need I can remedy, I will not be able on the spot to do the good thing if my inner being is filled with all the thoughts, feeling, and habits that characterize the ruined soul and its World.  #RandolphHarris 17 of 19

Rather, if I intend to obey Jesus Christ, I must intend and decide to become the kind of person who would obey. That is, I must find the means of changing my inner being until it is substantially like his, pervasively characterized by his thoughts, feelings, habits, and relationship to the Father. Almighty and everlasting God, Who hast revealed Thy glory, by Christ, among all nations, preserved the works of Thy mercy; that Thy Church, which is spread throughout the World, may preserve with stedfast faith in the confession of Thy Name; through Jesus Christ our Lord. Incomprehensible, great, and glorious God, I adore Thee and abase myself. I approach Thee mindful that I am less than nothing, a creature worse than nothing. My thoughts are not screened from Thy gaze. My secret sins blaze in the light of Thy countenance. Enable me to remember that blood which cleanseth all sin, to believe in that grace which subdues all iniquities, to resign myself to that agency which can deliver me from the bondage of corruption into the glorious liberty of the sons of God. Thou hast begun a good work in me and canst alone continue and complete it. Give me an increasing conviction of my tendency to err, and of my exposure to sin. Help me to feel more of the purifying, softening, influence of religion, its compassion, love, pity, courtesy, and employ me as Thy instrument in blessing others. #RandolphHarris 18 of 19

Give me to distinguish between the mere form of Godliness and its power, between life and a name to live, between guile and truth, between hypocrisy and a religion that will bear Thy eye. If I am not right, set me right, keep me right; and may I at last come to Thy house in peace. “Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind of the sinful person is death, but the mind controlled by the Spirit is life and peace; the sinful mind is hostile to God. It does not submit to God’s law, nor can it do so. Those controlled by the sinful nature cannot please God,” reports Romans 8.5-8. O God, of unchangeable power and eternal light, look favourably on Thy whole Church, that wonderful and sacred mystery; and, by the tranquil operation of Thy perpetual Providence, carry out the work of human’s salvation; and let the whole World feel and see that tings which were cast down are being raised up, and things which had grown old are being made new, and all things are returning to perfection through Him from Whom they took their origin, even through our Lord Jesus Christ. #RandolphHarris 19 of 19

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