Enjoy your own company. Learn to welcome solitude and work on your own inner being—your character. Solitude allows you opportunity to think deep thoughts. To think about where you have been. To think about where you are going. To think about why you feel so strongly about certain issues. To think about how different your values are from those other people you know. To think about wat all people have in common. To question yourself about why you cling to bad habits. To praise yourself for your strengths. To challenge yourself to follow your dreams. Reflection and solitude feed the soul. Again, all you have to do is pause to rest. Nature herself, when we let her, will take care of everything else. It is our impatience that spoils things. Perhaps we can come a little closer to the nature of memory by looking at it in the company of its traditional associates, common sense and imagination. The internal senses, as the are called, are distinguished from the external senses. They are three in number: common sense, memory, and imagination. The common sense was the faculty that unified the data of the external or special senses. Each sense did what is “proper” to it, the eye seeing, the ear hearing, and the like. What was “common” to disparate sensations was organized into a whole by the common sense. The result was a shape or figure of an object. #RandolphHarris 1 of 19

Common sense also gave meaning to successive affective aspects of experiences, such as pleasure and pain, and oragnised experience into things to be pursued and things to be avoided. To some philosophers, notably Avicenna, the evaluation of sensory experience was distinctive enough to furnish evidence of a separate power, the estimative faculty. The common sense moreover, supplied the dimensions of consciousness or awareness of experience. No sense was aware of its own activity, but the common sense identified the work of each sense. Hence, one “knew” that one as subject was undergoing or “receiving” the experience. In brief, common sense was the receiver, organizer, and evaluator of stimuli from the special senses. In the vocabulary of Schoolmen, its products were the “common sensibles,” as St. Thomas Aquinas said, or in modern parlance, perceptions. Its work dealt with the realities of concrete, everyday experience. In the system of communication among things mental and sensory, the common sense passed along its products to the memory for storage. The basic material of memory, then, was held to be a first-level classification of experience—possibly one could say, first-level abstraction—that in character was much closer to the World of the senses than to the life of the intellect. #RandolphHarris 2 of 19

The imagination as an internal sense was the sole faculty having the power to handle images in the absence of the stimulation that originally gave rise to them. A person might look at London Bridge and go on about one’s business. Later one’s visions of it were the work of the imaginative faculty, imagination. It also made images of its own and in this, its creative role, it was often called fancy. In its reproductive capacity, say imagining London Bridge in the absence of the object, was the imagination responsible for recall or was the memory? Some theorizers, Descartes for example, held that common sense acted like a seal and impressed shapes on the imagination, which retained them, at least for a time. If imagination remembered the shapes of things and recalled them, did memory in its proper role have nothing to do with images? Believers in Galen would quote him: “that part of the soul which imagineth, whatsoever the same may be, seemeth to be the selfe that also remembereth.” Followers of Aristotle maintained that sense images go directly to the imagination which transmits them to the memory. There they are kept until wanted, whereupon the imagination returns and scans the record, behaving much like a person who writes something, lays it aside, and returns to read. In this account, some of the stuff of memory included images. #RandolphHarris 3 of 19

As the retentive faculty, memory also stored the products of the understanding and reason. These products were much more abstract than those of common sense and imagination, ranging from the less abstract forms only slightly removed from the sensory levels of experience to the highest abstractions humans were aware of when they thought in terms mathematical, philosophical, and theological. It seems clear, then that, memory is the recorder, the storehouse, the treasury, of a human’s entire experience. However, it is not clear whether memory is held to be solely, or even primarily, responsible for recall and recollection. Especially in recovering and reinstituting a particular image from the past, one’s imagination seemed to be chiefly involved in the effort and to be doing much of the remembering. In the seventeenth century keen analysts of human nature were less ready then Schoolmen to draw neat borderlines among the psychological functions. When we assert that the senses respond to individuals only, that individuals pass entire into the memory, that individuals are impressions and images, we are implying that the end product of sensory activity is an image of a particular object—the sensory counterpart of a particular tree, a musical note, a spoken word. #RandolphHarris 4 of 19

Sense experience involves selection and rejection among stimuli emanating from objects—and that is all. The forms and shapes of things are part of the data presented to the senses. The sense do not interpret their own movements. Whatever the object of sensation, the object produces, in so far as it can, a likeness and image of itself, in imitation of incorporeal and spiritual nature. However, the immaterial copy of a material object was not merely that of a particular shape; upon it was impressed the species of the object as well. So what went into the memory whole was the shapes and species of things. The memory records the species of things, as a good register, ready when called for by the imagination and reason. Among human’s faculties we find no place for a common sense. We never use the term, nor do we allude to it. We never speak of common sensibles. Do we attribute any of the functions to this faculty to memory? As we have remarked, we give to memory the task of evaluating sense experience, because secondary objects—sense images—please or displease but in memory. Possibly this is another way of saying that the affective and emotional aspects of experience are stored in memory and that in the storehouse through some process of association they become guides to decision and conduct. #RandolphHarris 5 of 19

We seem to have found no spot for an estimative faculty. This power, responsible for evaluating sense-bound or practical experience as distinct from intellectual or contemplative activity, sometimes has another name, the cogitative faculty. The French Academie, for example, takes note of those who recognize a knowing soule. All beings who possess this power are not sensitive creatures merely, but show a certain virtue and vigour, as of cogitation, of knowledge and memorie, that they may have skill to preserve their life, and know how to guide and govern themselves according to their natural inclination. A cogitative power so understood must not be confused with Bacon’s vis cogitiva, a power of thought fundamental to the functioning of all of human’s faculties. The passage in which Bacon announces that thinking goes on whenever humans exercise any of their faculties is important to us here in two ways. First, the distinction drawn among the mental faculties are broad ones in which Bacon is thinking in terms of genus and species. The genus of mental life is vis cogitiva; the species can be considered as memory, imagination, reason and the will and affections. On this basis, the faculties share in an activity that is substantial, not merely formal. #RandolphHarris 6 of 19

 The faculties can be designated in part by noting their most general manifestations. Indeed, in the passage under scrutiny, reason is taken broadly enough to include understanding, as it does when Bacon, classifying all knowledge in sweeping terms, relates philosophy to reason. Second, in employing broad language Bacon assigns to memory the functions of remembering and recollecting. It is evident that to him memory was something more than a repository of experience. In the human being, memory referred to a kind of thinking, possible only because experience of all sorts and from all sources of stimulation could be both retained and recalled. The material of memory came from other kinds of thinking. At the higher levels of organized behaviour, the materials were products of understanding, reason, and will; at the lower levels of behaviour they were the experiences of the special sense, the affections, and the appetite. Among the qualities of affective states as they relate to memory were the pleasant and unpleasant. These became the guides to future action; they gave meaning to expectation. In the middle of things, as it were, was imagination. This faculty not only created images of its own and revived sense images but translated abstract thought into objects of sense. These, too, were engraved in memory, and on demand of the other faculties they were summoned up again. #RandolphHarris 7 of 19

In recognizing an art of memory and placing it among the intellectual arts, Bacon was doubtless well aware that reasoning must presuppose memory. Reason typically isolates items of experience, analyzes them, and combines them into statements and patterns of which the classic examples are deduction, induction, and analogy. Such intellectual activity is reducible to separate, sequential operations. Each must be held in mind until the full pattern is completed. So memory is involved in reasoning. It is no merely evident in each insane of reasoning, but it also provides a storehouse of materials upon which the intellect can draw whenever it wishes. On these matters Edward Reynolds, a near contemporary of Bacon’s, is more explicit. Memory “preserveth” each separate act of the understanding “until a through [sic] concoction be wrought; so proportionably is the Faculty of Memory given to Reason, as a meanes to consolidate and enrich it.” In retaining experience, memory remembers not only the species of things brought to it by the senses, but it functions as “Consors & co-operatrix Rationis…a joynt-worker in the operations of Reason; which the Latins call Reminiscentia, or Recordatio; including some acts of the Understanding: Which is a reviewing, or (as we speake) a calling to minde of former objects, by discourse, or rationall searching for them.” #RandolphHarris 8 of 19

The dependence of intellectual life upon memory led Aristotle, so Reynoldes reminded his readers, to regard remembrance as the remote ground of all the arts. Hobbes also linked memory to the retention of sense experience and to the “cause” and “coherence” of thoughts or conceptions. Sense always had “some memory adhering to it.” Certain sequences or coherences of thought, called reminiscence, experience, and expectation, were the chief manifestation of memory. It is somewhat surprising to find that Bacon has nothing to say about the physiological basis of memory. Another near contemporary of Bacon’s Sir Kenelm Digby, tried to explain remembrance by postulating vibratory, undulatory behaviour of atom-like particles in a “liquid vaporous” substance. The movements were analogous to those of musical sounds. Similar and simultaneous movements reinforced each other. A particular movement long at rest was revived by a similar undulatory motion. However, Bacon’s interest in the phenomena of recall, the art of memory, and the general nature of the faculty did not lead him int physiological speculations. In sum, Bacon regarded memory as a human’s power of recording and recalling their experience. It received and stored images from the external senses and it organized the affective accompaniments of sensory life in ways that made them meaningful guides to action. #RandolphHarris 9 of 19

In common with human’s other faculties memory at work appeared to be thinking; hence, remembering was memory at work appeared to be thinking; hence, remembering was memory thinking. Memory kept the records of human’s analytical, critical, and imaginative thinking which in its symbolic and imageful garb was peculiarly the work of understanding, reason, and imagination. It not only kept the intellectual record; it was essential to its making. If they were to reason at all, humans had to remember. In reflecting on memory and its relationship to other faculties, one becomes aware of two striking, possibly unique, features. The explanation of human’s behaviour is being managed without recourse to as many “entities” and divisions of the soul as was the usual practice. The soul customarily had at least three parts or levels of being: vegetative, sensible, and rational. This vocabulary was abandoned by Bacon. The sensible soul was usually divided into two parts: the external or special senses, and the internal senses. Human’s internal sensory powers had numbered as many as seven, although common practice in the seventeenth century reduced the number to three: common sense, memory, and imagination. Bacon eliminated the common sense. As a result—or perhaps the cause—of the reduction in the number of human’s parts, a second important feature becomes evident. #RandolphHarris 10 of 19

Human’s sensory functions are closely associated with their intellectual functions, and vice versa. Bacon found that the faculties overlapped in their operations and that it was impossible to fix precise boundaries. The operations were often mutually dependent and the communication direct. Yet a rational act or a memorative act could be recognized as such, and hence was subject to study and improvement, without knowing exactly where reason began and memory left off. The operations of the faculties were very different, yet they closely linked and so near neighboured that they could be discerned separately: the understanding cannot work without the memory being present, representing unto the same the figures and fantasies agreeable thereunto, it behooved that the understanding part busy itself in beholding the phantasms, and that the understanding part busy itself in beholding the phantasms, and that the memory cannot do it, if the imagination do not accompany the same we shall easily understand, that all the powers are united in every several ventricle [of the brain], and that the understanding is not solely in the one, nor the memory solely in the other, nor the imagination in the third..but that this union of powers is accustomably made in human’s body [as is the union of the four natural abilities: digestive, retentive, attractive, and expulsive. #RandolphHarris 11 of 19

As we first turned away from God in our thoughts, so it is in our thoughts that the first movements toward the renovation of the heart occurs. Thoughts are the place where we can and must begin to change. There the light of God first begins to move upon us through the word of Christ, and there the divine Spirit begins to direct our will to more and more thoughts that can provide the basis for choosing to realign ourselves with God and his way. The ultimate freedom we have as human beings is the power to select what we will allow or require our minds to dwell upon. We are not totally free in this respect. However, we do have great freedom here, and even though “dead in trespasses and sins,” we still have the ability and responsibility to try to retain God in our knowledge—if only in an inadequate and halting manner. And those who do so will surely makes progress toward him; for if we truly do seek God as best we can, he, who always knows what is really in our hearts, will certainly make himself known to us. It is because of this fact that we always remain responsible before God, even though we are spiritually dead. By “thoughts” we mean all of the ways in which we are conscious of things. That includes our memories, perceptions, and beliefs, as well as what we would ordinarily refer to when we say “I thought of you yesterday,” or “I was just thinking of our meeting tomorrow.” #RandolphHarris 12 of 19

Now clearly, our thoughts are one of the most basic sources of our life. They determine the orientation of everything we do and evoke the feelings that frame our World and motivate our actions. Interestingly, you cannot evoke thoughts by feeling a certain way, but you can evoke and to some degree control feelings a certain way, but you can evoke and to some degree control feelings by directing your thoughts. Our power over thoughts is of great and indispensable assistance in directing and controlling our feelings, which themselves are not directly under the guidance of our will. We cannot just choose our feelings. Our ability to think and represent things to ourselves also enables us to bring vast ranges of reality—and non-reality—before us. This is not always done in a way that is adequate to what we think about or in a way that is even correct. It is actually a part of the greatness of thought that it is not limited to accuracy or even reality. It can consider—bring before our mind—what is not the case but could be, or what ought to be though it is not, as well as what never should be. Our essential nature as active and creative beings depends upon our ability to envision what is not the case as well as what is. Our ability to plan for the future must constantly run ahead of reality. And this we do in thought. #RandolphHarris 13 of 19

A will that runs ahead depends, of course, upon our abilities to think; and what we think, imagine, believe, or guess sets boundaries to what we can will or choose, and therefore to what we can create. As our senses present a landscape for our body and its actions, so our thoughts present the “lifescape” for our will and our life as a whole. Within that “thought lifescape” (including our perceptions) we make the decisions that determine what we will do and who we will become. The realm of thought involves four main factors. These are ideas, images, information, and our ability to think, but the two most powerful ones are ideas and images. “And now, my sons, I speak unto you thee things for your profit and learning; for there is a God, and he hath created all things, both the Heavens and the Earth, and all things that are in them are, both things to act and thing to be acted upon. And to bring about his eternal purposes in the end of human, after he created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter. Wherefore, the Lord God gave unto humans that they should act for oneself. Wherefore, humans could not act for oneself save it should be that one was enticed by the one or the other. #RandolphHarris 14 of 19

“And I, Lehi, according to the thing which I have read, must needs suppose that an Angel of God, according to that which is written, had fallen from Heaven; wherefore, he became a devil, having sought that which was evil before God. And because he had fallen from Heaven, and had become miserable forever, he sought also the misery of all humankind. Wherefore, he said unto Eve, yea, even that old serpent, who is the devil, who is the father of all lies, wherefore he said: Partake of the forbidden fruit, and ye shall not die, but ye shall be as God, knowing good and evil. And after Adam and Eve had partaken of the forbidden fruit they were driven out of the garden of Eden, to till the Earth. And they have brought forth children; yea, even the family of all the Earth. And the days of the children of human were prolonged, according to the will of God, that they might repent while in the flesh; wherefore, their state became a state of probation, and their time was lengthened, according to the commandments which the Lord God gave unto the children of humans. For he gave commandment that all humans must repent; for he showed unto all humans that there were lost, because of the transgression of their parents. And now, behold, if Adam had not transgressed he would not have fallen, but he would have remined in the garden of Eden. #RandolphHarris 15 of 19

“And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. And they would have no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. However behold, all things have been done in the wisdom of him who knoweth all things. Adam fell that humans might be; and people could raise their beautiful children true to their heritage; and humans are, that they might have joy. And the Messiah cometh in the fulness of time, that one may redeem the children of humans from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given. Wherefore, humans are free according to the flesh; and all things are given them which are expedient unto people. And they are free to choose liberty and eternal life, through the great Mediator of all people, or to choose captivity and death, according to the captivity and power of the devil; for one seeketh that all humans might be miserable like unto oneself. #RandolphHarris 16 of 19

“And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, and choose eternal life, according to the will of his Holy Spirit; and not choose eternal death, according to the will of the flesh and the evil which is therein, which giveth the spirit of the devil power to captivate, to bring you down to hades, that he may reign over you in his own kingdom. I have spoken these few words unto you all, my sons, in the last days of my mortal probation on Earth; and I have chosen the good part, according to the words of the prophet. And I have none other object save it be the everlasting welfare of your souls. Amen,” reports 2 Nephi 3.14-30. If the machine were used deliberately to vanquish human inequality, hunger, overwork, dirt, illiteracy, and disease could be eliminated within a few generations. And in fact, without being used for any such purpose, but by a sort of automatic process—by producing wealth which it was sometimes impossible not to distribute—the machine did raise the living standards of the average human being very greatly over the past one hundred and fifty years. However, by lack of understanding some people remain sane. They simply swallow everything, and what they swallow does them no harm, because it leaves no residue behind, just as a grain of corn will pass undigested through the body of a bird. #RandolphHarris 17 of 19

Lord Jesus, Great High Priest, Thou hast opened a new living way by which a fallen creature can approach Thee with acceptance. Help me to contemplate the dignity of Thy Person, the perfectness of Thy sacrifice, the effectiveness of Thy intercession. O What blessedness accompanies devotion, when under all the trials that weary me, the care the corrode me, the fears that disturb me, the infirmities that oppress me, I can come to Thee in my need and feel peace beyond understanding! The grace that restores is necessary to preserve, lead, guard, supply, help. And here Thy saints encourage my hope; they were once poor and are now rich, bound and are now free, tried and now are victorious. Every new duty calls for more face than I now possess, but not more than is found in Thee, the divine Treasury in whom all fullness dwells. To Thee I repair for grace upon grace, until every void made by sin be replenished and I am filled with all Thy fullness. May my desires be enlarged and my hopes emboldened, that I may honour Thee by my entire dependency and the greatness of my expectation. Do Thou by with me, and prepare me for all the smiles of prosperity, the frowns of adversity, the losses of substance, the death of friends, the days of darkness, the changes of life, and the last great change of all. May I find Thy grace sufficient for all my needs. #RandolphHarris 18 of 19

I divine all teachers into two classes: titular gurus and real gurus. The former are quite common, the gap between their doctrines and their behaviour being noticeable, whereas the latter are rare indeed for they have achieved a conquest over the ego which reveals itself in their conduct and reflects itself in their lives. The demand for inspired teachers is always insistent but the supply is wholly insufficient. Unless the teacher is an inspired one one will be of little help to the would-be mystic. By inspired, we mean either in communion with one’s higher self or fully united with it. Almighty and everlasting God, Wo succourest those that labour under perils and afflictions, we humbly beseech Thy Majesty, that may please Thee to send Thy holy Angel to uphold with Thy comfort Thy servants, who in this house are suffering distress and affliction; that they may both receive Thy present assistance, and attain eternal healing; through Jesus Christ our Lord. Please visit Thy servants, O Lord, as Thou wast pleased to visit Peter’s mother-in-law and the centurion’s servants. Restore them, O Lord, to their former health; that they may be enabled to say in the courts of Thine house, “The Lord hath chastened and corrected me, but He hath not given me over unto death, He Who is the Saviour of the World.” Grant this, O Lord, Who with God the Father and the Holy Spirit livest and reignest, God, throughout all ages. #RandolphHarris 19 of 19

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I am humbled by my realization of the sacredness of the time we are given and stunned by our irreverence for the time we have. Normal day, let me be aware of the treasure you are. Let me learn from you, love you, savour you, bless you before you depart. Let me not pass you by in quest of some rare and perfect tomorrow. Let me hold you while I may, for it will not always be so. One day I shall dig my nails into the Earth, or burry my face in the pillow, or stretch myself taut, or raise my hands to the sky, and want, more than all the World, your return.  #CresleighHomes