Nothing else can quite substitute for a new well-chosen, well-timed, sincere words of praise. They are absolutely free—and worth a fortune. Chicago was a time of great learning for me. I had ample opportunity to test out many hypotheses. I greatly expanded the empirical testing of our therapeutic hypotheses, which we had begun earlier. I developed a rigorous theory of therapy and the therapeutic relationship. I had set forth the necessary and sufficient conditions of therapeutic personality change, all of them personal attitudes, not professional training. This was a rather presumptuous paper, but it presented hypotheses to be tested and sparked much research over the next fifteen years, which in general been confirming. It was a period when, at the urging of my students, I became acquainted with Martin Buber (first in writings and then personally) and with Soren Kierkegaard. I felt greatly supported in my new approach, which I found to my surprise was a home-grown brand of existential philosophy. Finally, it was a period of great learning in my personal life. A badly bundled therapeutic relationship—really nontherapeutic—thrust me into a deep internal personal crisis, and finally into therapy with one of my colleagues. #RandolphHarris 1 of 19

I now learned just what it was like to experience on ne day a tremendous surge of fresh insight, only to seem to lose it all the next in a wave of despair. However, as I slowly came out of this, I at last learned what many people, fortunately, learn first. I learned that not only could I trust clients and staff and students, but I could also trust myself. Slowly I learned to trust the feelings, the ideas, the purposes that continually emerge in me. It was not an easy learning, but a most valuable and continuing one. I found myself becoming much freer, more real, more deeply understanding, not only in my relationships with my clients but also with others. All of these learnings I have mentioned carried over increasingly in my relationships with groups—first the workshops we started in Chicago, then in groups with which I have been so much involved in recent years. They have all been encounter groups, long before the term was coined. I will quickly cover the years at the University of Wisconsin and in La Jolla. At Wisconsin I rediscovered what I had learned in Chicago—that by and large most psychologists are not open to new ideas. Perhaps this is true of me too, though I have struggled against that defensive tendency. However, students, as before, were most responsive. #RandolphHarris 2 of 19

In one experience at Wisconsin, I violated one of the learnings I had so painfully acquired, and discovered what disaster that can bring. In the large research tea assembled for the task of studying psychotherapy with schizophrenics, I gave authority and responsibility the climate of close, open, interpersonal communication which is fundamental for carrying such responsibility. Then, as serious crises developed, I made the fatal mistake of trying to draw back into my own hands the authority I had given the group. Rebellion and chaos were the very understandable results. It was one of the most painful lessons I have every learned—a lesion in how not to carry on participative management of enterprise. In La Jolla, my experience has been much happier. A highly congenial group eventually formed the Center for Studies of the Person, a most unusual and exciting experiment. I will describe only its interpersonal aspects, because it would be impossible to describe all the activities of its member, which range from Kenya to Rome to Ireland, from New Jersey to Colorado to Seattle, from psychotherapy to writing to esoteric research, from consulting with organizations to leading of all kinds, from learning group facilitation to igniting revolutions in educational methods. #RandolphHarris 3 of 19

Psychologically, we are a close community, supporting each other but criticizing each other just as openly. Although our director has routine responsibilities, no one is in authority over anyone else. Everyone can do as one wishes, alone or in concert with others. Everyone is responsible for one’s own support. Currently we have only one small grant, and that from a private foundation. We do not like the strings—often initially invisible—that are attached to large or government grants. There is absolutely nothing holding us together except a common interest in the dignity and capacity of persons and the continuing possibility of deep and real communication with each other. To me it is a great experiment in building a functioning group—a nonorganization really—entirely based on the strength of interpersonal sharing. However, I could easily go one too long in my enthusiasm. There has been one other input to my learning which I should like to mention. It was first brought to my attention many years ago by Leona Tyler, who, in a personal letter, pointed out to me that my thinking and action seemed to be something of a bridge between Eastern and Western thought. This was a surprising idea, but I find that in more recent years I have enjoyed some of the teaching of Buddhism, of Zen, and especially the sayings of Lao-tse, the Chinese sage who lived some twenty-five centuries ago. #RandolphHarris 4 of 19

Let me quote a few lines of Lao-tse’s thoughts to which I resonate very deeply: “It is as though he listened and such listening as his enfolds us in a silence what we are meant to be.” One statement combines two of my favourite thinkers. Martin Buber endeavours to explain the Taoist principle of wu–wei, which is really the action of the whole being, but so effortless wen it is most effective that it is often called the principle of “nonaction,” a rather misleading term. Dr. Buber, in explain this concept, says: “To interfere with the life of things means to harm both of them and oneself…He who imposes himself has the small, manifest might; he who does not impose himself has the great, secret might. The perfected man…does not interfere in the life of beings, he does not impose himself on them, but he ‘helps all beings to their freedom (Loa-tse).’ Though his unity, he leads them, too unity, he liberates their nature and their destiny he releases Tao in them.” I supposed that my effort with people has increasingly been to liberate “their nature and their destiny.” Or, if one is seeking a definition of an effective group facilitator, one need look no further than Lao-tse: “A leader is best when people barely know that he exists, not so good when people obey and acclaim him, worst when they despise him…but of a good leader, who talks little, when his work is done, his aim fulfilled, they will also say, ‘We did this ourselves.’” #RandolphHarris 5 of 19

However, perhaps my favourite saying, which sums up many of my deeper beliefs, is another from Lao-tse: “If I keep from meddling with people, they take care of themselves, if I keep from commanding people, they behave themselves, if I keep from preaching at people, they improve themselves, if I keep from imposing on people, they become themselves.” I will admit that this saying is an oversimplification yet for me it contains the sort of truth which we have not yet appreciated in our Western culture. The intensity of the feeling of inner coercion in some in Western culture depends on the extent to which the personality is cramped by the authoritative control of the idealized image. It would be hard to overestimate this pressure. It is worse than any external coercion because the latter permits inner freedom to be retained. Patients are for the most part unaware of the feeling, but one can gauge its power by their relief when it is removed and a measure of inner freedom acquired. The coercion may be externalized on the one hand by imposing pressure upon others. This can have the same outward effect as a neurotic craving for domination, but though both may be present they differ in that coercion which represents an externalization of inner pressure is not primarily a demand for person obedience. #RandolphHarris 6 of 19

The inner pressure consists chiefly in imposing he same standards upon others as those under which the person oneself chafes—and with the same disregard for their happiness. Puritan psychology is a well-known illustration of this process. Equally important is the externalization of this inner compulsion in the form of hypersensitivity to anything in the outside World that even faintly resembles duress. As every observant person knows, such hypersensitivity is common. Not all of it stems from self-imposed coercion. Usually there is an element of experiencing one’s own power drive in others and resenting it. In detached personalities we think primarily of the compulsive insistence upon independence that would necessarily make them sensitive to any outside pressure. Externalization of an unconscious self-imposed constraint is a source that is more hidden and more often neglected in analysis. This is particularly regrettable since it often constitutes an influential undercurrent in the relationship between patient and analyst. The patient is likely to keep on invalidating every suggestion made by the analyst even after the more obvious sources of one’s sensitivity on this score have been analyzed. The subversive battle set afoot in this even is all the more severe because the analyst actually does want to bring about change in the patient. #RandolphHarris 7 of 19

One’s honest assertion that one merely wants to help the patient retrieve oneself and the inner spring of one’s life is of little avail. Might one, the patient, not succumb to some inadvertently exerted influence? The fact is that since one does not know what one “really” is, one cannot possibly be selective in what one accepts or rejects, and no amount of care on the analyst’s part to refrain from imposing any personally held belief will make a difference. And since one also does not know that one labours under an inner coercion which has set one in a certain pattern, one can only rebel indiscriminately against every external intent to change one. Needless to say, this futile battle appears not only in the analytical situation but is bound to occur in greater or less degree in any close relationship. It is the analysis of this inner process that will finally the ghost. To complicate matters, the more a person tends to comply with the exacting demands of one’s idealized image the more will one externalize such compliance. One will be eager to measure up to what the analyst—or anybody else, for that matter—expects of one or what one believes they expect of one. One may appear amenable or even gullible but at the same time one will pile up secret resentment against this “coercion.” The result may be that one will eventually come to see everyone in a dominating role and be universally resentful. #RandolphHarris 8 of 19

What, then, does a person gain by externalizing one’s inner constraint? As long as one believes it comes from outside one can rebel against it, even if only by way of mental reservation. Similarly, a restriction externally imposed can be avoided; an illusion of freedom can be maintained. However, more significant is the factor cited above: to admit the inner coercion would mean to admit that one is not one’s idealized image, with all the consequences that entails. It is an interesting question whether and to what extent the strain of this inner compulsion, too, is expressed in physical symptoms. My own impression is that it is a contributing factor in asthma, high blood pressure, and constipation, but my experience here is limited. It remains for us to discuss the externalization of the various features that stand in contrast to one’s idealized image. This on the whole effected by simple projection—that is, by experiencing them in others or by holding others responsible for them. The two processes do not necessarily go together. In the following examples we may have to repeat certain things we have already said in this connection, as well as others that are commonly known, but the illustrations will help us to arrive at a deeper understanding of the meaning of projection. This method has become famous, the so-called “psychology of depth.” #RandolphHarris 9 of 19

It leads us from the surface of our self-knowledge into levels where things are recorded which we knew nothing about on the surface of consciousness. It shows us traits of character which contradict everything that we believed we knew about ourselves. I can help us to find the way, because it cannot guide us to the deepest ground of our being and of all being, the depth of life itself. The name of this infinite and inexhaustible depth and ground of all being is God. That depth is what the word God means. And if that word has not much meaning for you, translate it, and speak of the depths of your life, of the source of your being, of your ultimate concern, of what you take seriously without any reservation. Perhaps, in order to do so, you must forget everything traditional that you have learned about God, perhaps that word itself. For if you know that God means depth, you know much about Him. You cannot then call yourself an atheist or unbeliever. For you cannot think or say: Life has no depth! Life itself is shallow. Being itself is surface only. If you could say this in complete seriousness, you would be an atheists; but otherwise you are not. He who knows about depth of the World and depth of our souls. However, we are only in a World through a community of people. And we can discover our souls only through he mirror of those who look at us. There is no dept of life without the depth of the common life. #RandolphHarris 10 of 19

We usually live in history as much on the surface as we live our individual lives. We understand our historical existence as it appears to us, and not as it really is. The stream of daily news, the waves of daily propaganda, and the tides of conventions and sensationalism keep our minds occupied. The noise of these shallow waters prevents us from listening to the sounds out of the depth, to the sounds of what really happens in the ground of our social structure, in the longing hearts of the masses, and in the struggling minds of those who are sensitive to historical changes. Our ears are as deaf to the cries out of the social depth as they are to the cries out of the depth of our souls. We leave the bleeding victims of our social system as lone, after we have hurt them without hearing their cries in the noise of our daily lives, as we do our own bleeding souls. We believed once that we were living in a period of unavoidable progress to a better humanity. However, in the dept od our social structure the forces of destruction had already gathered strength. It once seemed as if human reason had conquered nature and history. However, this was surface only; and in the depth of our community the rebellion against the surface had already begun. We produced ever better and ever more perfect tools and means for the life of humankind. #RandolphHarris 11 of 19

However, in the depth they had already turned into means and tools for human’s self-destruction. Decades ago prophetic minds looked into the depth. Painters expressed their feeling of the coming catastrophe by disrupting the surface of humans and nature in their pictures. Poets used strange, offensive words and rhythms in order to throw light upon the contrast between what seemed to be and what really was. Beside the psychology of depth, a sociology of depth arose. However, it is only now, in the decade in which the most horrible social Earthquake of all times has grasped the whole of humankind, that the eyes of the nations have been opened to the depth below them and to the truth about their historical existence. Yet still there are people, even in high places, who turn their eyes from this depth, and who wish to return to the disrupted surface as through nothing had happened. However, we who know the depth of what has happened should not be content to rest upon the level that we have reached. We might become despairing and self-despising. Let us rather plunge more deeply into the ground of our historical life, into the ultimate depth of history. The name of this infinite and inexhaustible ground of history is God. That is what the word means, and it is that to which the words Kingdom of God and Divine Providence point. #RandolphHarris 12 of 19

And if these words do not have much meaning for you, translate them, and speak of the depth of history, of the ground and aim of our social life, and of what you take seriously without reservation in your moral and political activities. Perhaps you should call this depth hope, simply hope. For if you find hope in the ground of history, you are untied with the great prophets who were able to look into the depth of their times, who tried to escape it, because they could not stand the horror of their visions, and who yet had the strength to look to an even deeper level and there to discover hope. Their hope did not make them feel ashamed. And no hope shall make us ashamed, if we do not find it on the surface where fools cultivate vain expectations, but rather if we find it in the depth where those with trembling and contrite hearts receive the strength of a hope which is truth. These last words shall lead us to the other meaning that the words “deep” and “depth” have in both secular and religious language: the depth of suffering which is the door, the only door, to the depth of truth. That fact is obvious. It is comfortable to live on the surface so long as it remains unshaken. It is painful to break away from it and to descend into an unknown ground. The tremendous amount of resistance against that act in every human beings and the many pretexts invented to avoid the road into the dept are natural. #RandolphHarris 13 of 19

The pain of looking into one’s own depth is to intense for most people. They would rather return to the shaken and devastated surface of their former lives and thoughts. The same is true of social groups who create all kinds of ideologies and rationalizations in order to resist those who would lead them to the road to the depth of their social existence. They would rather cover the breaches in their surface with small remedies than to dig into the ground. The prophets of al time can tell us of the hating resistance which they provoke by their daring to uncover the depths of social judgment and social hope. And who can really bear the ultimate depth, the burning fire in the ground of all being, without saying with prophet, “Woe unto me! For I am undone. For mine eyes have seen the Lord of Hosts!” “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery…You, my brothers, were called to be free. However, do not use your freedom to indulge the sinful nature; rather, serve one another in love,” reports Galatians 5.1,13. In the year 1215, English barons forced King John to sign a historic document, the Magna Charta, giving his assent to a charter of civil liberties for the English people. He did not to this freely and voluntarily, but actually under duress from the English nobles who had confronted him about his totalitarian and unjust rule. #RandolphHarris 14 of 19

The apostle Paul’s letter to the Galatians has been called the great charter of religious freedom, the Christian Declaration of Independence, and the Magna Charta of the church. The freedom set forth in Galatians is not freedom from God, but from those who insist on some form of legalism in the life of a believer. The legalism the Galatian believers were in danger of succumbing to was the teaching that believers must be circumcised and keep the law of Moses in order to be saved. Paul wrote the letter to the Galatians to refute that heresy. Yes, it was heresy, and Paul felt so strongly about it he called down a divine curse on those who were teaching it: “But even if we or an Angel from Heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!” reports Galatians 1.8. Paul took a strong stand for the cause of freedom against this form of legalism when he wrote, “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery,” reports Galatians 5.1. And he was calling them from this form of legalism when he said, “You, my brothers, were called to be free,” reports Galatians 5.13. #RandolphHarris 15 of 19

We have gotten beyond the Galatian brand of legalism today. We have not resurrected circumcisions as a requirement for salvation, and we are clear that salvation is by grace through faith in Christ apart from keeping the law. Instead, we have developed another brand of legalism, a brand that is concerned, not with salvation, but with how we live the Christian life. I call this “evangelical legalism” (a contradiction in terms, I realize—nevertheless the phrase fits the problem). Here is how I describe our form of legalism. Legalism is, first of all, anything we do or do not do in order to earn favour with God. It is concerned with rewards to be gained or penalties to be avoided. This is a legalism we force on ourselves. Second, legalism insists on conformity to humanmade religious rules and requirements, which are often unspoken but are nevertheless very real. To use a more common expression, it requires conformity to the “do’s and do nots” of our particular Christian circle. We force this legalism on others or allow others to force it on us. “YEA, for thus saith the Lord: Have I put thee away, or have I cast thee off forever? For thus saith the Lord: Where is the bill of your mother’s divorcement? To whom have I put thee away, or to which of my creditors have I sold you? Yea, to whom have I sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. #RandolphHarris 16 of 19

“Wherefore, when I came, there was no man; when I called, yea, there was none to answer. O house of Israel, is my hand shortened at all that it cannot redeem, or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make their rivers a wilderness and their fish to stink because the waters are dried up, and they die because of thirst. I clothe the Heavens with blackness, and I make sackcloth their covering. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season unto thee, O house of Israel. When ye are weary he waketh morning by morning. He waketh mine ear to hear as the learned. He Lord God hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiter, and my cheeks to them that plucked off some of the hair. I hid not y face from shame and spitting. For the Lord God will help me, therefore shall I not be confounded. Therefore have I set my face like a flint, and I know that I shall not be ashamed. And the Lord is near, and he justifieth me. Who will content with me? Let us stand together. Who is mine adversary? Let him come near me, and I will smite him with the strength of my mouth. For the Lord God will help me. And all they who shall condemn me, behold, all they shall wax old as a ferment, and the moth shall eat them up. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? #RandolphHarris 17 of 19

“Behold all ye that kindle fire, that compass yourselves about with sparks, walk in the light of your fire and in the sparks which ye have kindled. This shall ye have of mine hand—ye shall lie down in sorrow,” 2 Nephi 7.1-11. Giver of all, another day is ended and I take my place beneath my great redeemer’s cross, where healing streams continually descend, where balm is poured into every wound, where I wash anew in all-cleansing blood, assured that Thou seest in me no spots of sin. Yet a little while and I shall go to Thy home and be no more seen; help me to gird up the loins of my mind, to quicken my step, to speed as if each moment were my last, that my life be joy, my death glory. I thank Thee for the temporal blessings of this World—the refreshing air, the light of the Sun, the food that renews strength, the raiment that clothes, the dwelling that shelters, the sleep that gives rest, the starry canopy of night, the Summers breeze, the flowers’ sweetness, the music of following streams, the happy endearments of family, kindred, friends. Things animate, things inanimate, minister to my comfort. My cup runs over. Suffer me not to be insensible to these daily mercies. Thy hand bestows blessings: Thy power averts evil. #RandolphHarris 18 of 19

I bring my tribute of thanks for spiritual graces, the full warmth of faith, the cheering presence of Thy Spirit, the strength of Thy restraining will, Thy spiking of hell’s artillery. Blessed be my sovereign Lord! Almighty and everlasting God, the Guardian of souls, Who in Thy love dost correct, by scourging, those whom Thou receives; we call upon Thee, O Lord, that it may please Thee to bestow Thy healing on the soul of Thy servants, who suffer in their bodies from weakness, and the forces of pains, and the pangs of infirmity. Grant them, O Lord, Thy grace, that their soul, in the hour of its departure from the body, many attain to be presented by the hands of holy Angels, clear from all stains of deadly sin, unto Thee Who gavest it; through our Lord. Almighty and everlasting God, Who hast been pleased to breathe into a being a soul according to Thy likeness, do Thou, while at Thy bidding dust returns to dust, command Thine image to be associated with Thy Saints and elect in an everlasting home; and gently and tenderly receive it as it returns from the land of Egypt unto Thee, and send Thy holy Angels to meet it, and show it the way of righteousness, and open the gates of Thy glory. #RandolphHarris 19 of 19

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Rancho Cordova, CA |

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