This World, life, it is bigger than you and your sorrow and your guilt. You are what you are. What you are does not have to define who you are. You can shape that all your own. Life is about joy more than sorrow. You can tap the darker passions easily—greed, anger, lust, despair—but love lives in the light beyond the shadows. To be able to reach souls through the heart makes them yours forever. Like some children, many people are only good when daddy is watching. However, find a way into their hearts—a bridge between the divine and human—and you change them from the inside out. Make the masses yours from the inside out. Bring beauty and art back to their lives when they think they have lost you forever. To be a true guru is to accept a responsibility. For this, one needs the capacity in oneself and the mandate from God. Only when a person is permanently and consciously established in God may these occult powers be safely acquired and these relations with disciples be safely entered into. Only when other planes of existence are accessible to one and higher being from those planes are instructing one can one really know how properly to live down here and be able to competently instruct others do to so. #RandolphHarris 1 of 20

Nobody is entitled to wear the mantle of a master merely because one has received teaching from a master. One is at best only a transmitter of information and not the originator of it. For one may transmit knowledge which one does not oneself understand, which is far over one’s head or which one is even capable of misunderstanding and therefore likely to lead others totally astray. How can such a person be called a qualified master? Let us therefore make a sharp differentiation between those who are competent to be called teachers and those who are merely tansmitters of teaching. It is all right for a teacher to have only a partial and limited knowledge of one’s subject so long as one recognizes it as such, and so long as it is not applied in cases where complete knowledge is essential. It is all right for a teacher to have only a partial and limited knowledge of one’s subject so long as one recognizes it as such, and so long as it is not applied in cases where complete knowledge is essential. So long as some of the truth—perhaps some vital aspects of it—remains hidden from one, so long must one be stern with oneself and reject the temptation of setting up as a master. #RandolphHarris 2 of 20

 One must live freedom and not in dependence, whether outwardly or inwardly, on followers or disciples: therefore one keeps them at a distance that they in turn may find and experience the truth within themselves. One’s work ends at pointing the way. A professional lawyer or surgeon accepting client is expected to have certain qualifications before one undertakes to serve them. A spiritual prophet who sets out to guide others needs certain qualifications too. One needs the intellectual capacity to explain, teach and clarify, the temperamental patience to put oneself in their position, and the altruistic compassion to work for their benefits. Moreover, given the innate facility, it is easy to teach ethics to others and hard to live those teachings oneself. One needs the ability to set a right example for imitation in one’s own conduct. It is quite wrong to conceive of a spiritual guide in a highly sentimental way. One would reveal one’s incompetence and bungle one’s work for you not less if one were to pamper as to nag you, not less if one were to be emotionally too solicitous about your personal life as too authoritarian. For one would make you more egoistic and less disciplined, more dependent and less self-reliant, more incapable of achieving real progress and less informed about the factors concerned in it. One would, indeed, make one a flabby parasite instead of an evolving entity. #RandolphHarris 3 of 20

One is a person whose perception goes farther, whose awareness goes deeper than the rest of one’s fellow humans. It must go so far and so deep that it rests durably in the “I Am” of God. Without this one does not possess the first, the most essential and most important of all the credentials needed for communicating to others the art of attaining God. The second credential, and admittedly a lesser one, is the compassionate desire to effect this communication as much as possible. The third is that one has special power to teach others what one knows. It is possible for one who has mastered one’s own mind to affect that of another person, whether the latter is in propinquity to one or is placed at a great distance from one. This fact becomes especially evident where there is an attempt to learn and practise prayer. What the master can do for a disciple is limited. One can stimulate the latter’s natural aspiration, guide one’s studies, and point out where the pitfalls are; but one can do little more. One cannot take on one’s own shoulders responsibilities which the disciple ought to take. It is the will of a higher power that one, whose own inner eye is open, shall be instrumental in opening that eye for others wherein it is closed. One’s help is provided by what one is—the power of example—and by what one teaches—the power of suggestion. #RandolphHarris 4 of 20

What a guide may be able to do in certain cases is to facilitate the awakening of higher consciousness and to make easier the entry of higher truths. One understands the feeling of love which a disciple expresses and one accepts it on the level of the same feeling which one oneself gives in turn to those who are one’s leaders. The attraction is inevitable. However, in the cause of some disciples, it must be kept on a high level and never allowed to mix with lower emotions. It must be pure and, in certain sense, even impersonal. The teacher walks the path of life outwardly alone an uninvolved with any “person” as such. The only way anyone can come closer to one is to approach the attainment of union with one’s own higher self. Do not expect the adept to behave as ordinary human beings, with their desires and emotions, behave. One has committed suicide in that direction. It was the price demanded of one for what little peace one has found. The disciple who poses as a master is a fool. The master who poses as a disciple is self-actualized. One cannot submit to the pressures and claims of a personal relation without falsifying one’s status and adulterating one’s service. One has the power to awaken the Glimpse-experience in other people, but not in all humans. One can succeed with those only who are ready enough or sensitive enough. #RandolphHarris 5 of 20

It is usually quite impossible for the average aspirant to determine who is a fully qualified master. However, it is sometimes quite possible to determine who is not a master. One may apply this negative test to the supposed master’s personal conduct and public teaching. If a being claims to have attained the fullness of one’s higher being, we may test one’s claim by the moral fruits one shows. For one ought constantly to exercise the qualities of compassion, self-restraint, nonattachment, and calmness of the optimistic side and freedom from malice, backbiting, greed, lust, and anger on the negative side. Since every neurosis—no matter how dramatic and seemingly impersonal the symptoms—is a character disorder, the task of therapy is to analyze the entire neurotic character structure. Hence the more clearly we can define this structure and its individual variations, the more precisely can we delineate the work to be done. If we conceive of neurosis as a productive edifice built around the basic conflict, the analytical work can roughly be divided into two parts. One part is to examine in detail all the unconscious attempts at solution that the particular individual has undertaken, together with their effect on one’s whole personality. #RandolphHarris 6 of 20

This would include studying all the implications of one’s predominant attitude, one’s idealized image, one’s externalization, and so on, without taking into consideration their specific relationship to the underlying conflicts. It would be misleading to assume that one cannot understand and work at these factors before the conflicts have come into focus, for although they have grown out of the need to harmonize the conflicts, they have a life of their own, carrying their own weigh and wielding their own power. The other part covers the work with the conflicts themselves. This would mean not only bringing the individual to see how they operate in detail—that is, how one’s incompatible drives and the attitudes that stem from them interfere with one another in specific instances: how for example, a need to subordinate oneself, reinforced by inverted sadism, hinders one from winning a game or excelling in competitive work, while at the same time one’s drive to triumph over others makes victory a compelling necessity; or how asceticism, stemming from a variety of sources, interferes with a need for sympathy, affection, and self-indulgence. We would have to show one also how one shuttles between extremes: for instance, one alternates between being overstrict with oneself and overlenient; or how one’s externalized demands upon oneself, reinforced perhaps by sadistic drives, clash with one’s need to be omniscient and all-forgiving, and how in consequence one wavers between condemning and condoning everything the other fellow does. #RandolphHarris 7 of 20

 Or we also see how one veers between arrogating all rights to oneself and feeling one has no rights at all. This part of the analytical work would encompass, furthermore, the interpretation of all the impossible fusions and compromises the individual is trying to make, such as trying to combine egocentricity with generosity, conquest with affection, domination with sacrifice. It would include helping one to understand exactly how one’s idealized image, one’s externalization, and so on have served to spirit away one’s conflicts, to camouflage them and to mitigate their disruptive force. In sum, it entails bringing the individual to a thorough understanding of one’s conflicts—their general effect on one’s personality and their specific responsibility for one’s symptoms. One the whole, the patient offers a different sort of resistance in each of these sections of analytical work. While one’s attempts at solution are being analyzed one is bent on defending the subjective values inherent in one’s attitudes and trends, and so fights any insight into their real nature. During the analysis of one’s conflicts one is primarily interested in proving that one’s conflicts are not conflicts at all, and therefore blurs and minimizes the fact that one’s particular drives are really incompatible. As to the sequence in which subjects should be tackled, Dr. Freud’s advice is and probably always will be of foremost significance. #RandolphHarris 8 of 20

Applying to analysis principles valid in medical therapy, Dr. Freud stressed the importance of two considerations in any approach to the individual’s problems: an interpretation should be profitable, and it should not be harmful. In other words the two questions an analyst must have in minds are: Can he individual stand a particular insight at this time? and, Is an interpretation likely to have meaning for one and to set one thinking in a constructive way? What we still lack are tangible criteria of precisely what an Individual can stand and what is conducive to simulating constructive insight. The structural differences from one individual to another are too great to permit of any strict and rigid doctrines prescriptions in regard to the timing of interpretations, but we can take as a guide the principle that certain problems cannot be tackled profitably and without undue risk until particular changes have taken place in the individual’s attitudes. On this basis we can point to a few measures that are invariably applicable: It is useless to confront an individual with any major conflict as long as one is bent on pursuing phantoms that to one mean salvation. One must see first that these pursuits are futile and interfere with one’s life. In highly condensed terms, the attempts at solution should be analyzed prior to the conflicts. #RandolphHarris 9 of 20

I do not mean that any mention of conflicts should be analyzed prior to the conflicts. I do not mean that any mention of conflicts should be assiduously avoided. How cautious the approach needs to be depends on the brittleness of the whole neurotic structure. If their conflicts are pointed out prematurely, some individuals may be thrown into a panic. For others it will have no meaning, will simply slide off without making any impression. However, logically one cannot expect the individual to have any vital interest in one’s conflicts as long as one clings to one’s particular solutions and unconsciously counts on “getting by” with them. However, it is crucial that we focus on the Lord in his blessed statements.  A Corinthians 12.9 tells us “My grace is sufficient for you,” because it opens to us another dimension of God’s the love. This divine assistance is actually the power of the risen Christ, but it is mediated to us by God’s Spirit. That grace has this meaning in various places of the New Testament and seems to be recognized by all Bible commentators. The word grace does not mean as elsewhere God’s favour but is used by metonymy for [to indicate] the help of the Holy Spirit which comes to us from God’s undeserved favour. #RandolphHarris 10 of 20

Paul used grace in this same sense in 1 Corinthians 15.10: “But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me. The grace of God, in this connection, is not the love of God, but the influence of the Holy Spirit considered as an unmerited favour. This is not only the theological and popular, but also the scriptural sense of the word grace in many passages. A people sense of the word grace refers to the way we speak when we say something such as, “By God’s grace I was about to love my disagreeable neighbour.” We refer, of course, to God’s enabling in otherwise impossible situation. And we know that the assistance we receive comes to us through the influence or help of His Spirit. We can readily see this popular but biblical use of the word grace in a very familiar Scripture written by Paul, Philippians 4.12-13: “I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty of in want. I can do everything through him who gives me strength.” If, in place of the words “through him who gives me strength,” we substitute the words “by His grace,” verse 13 would read, “I can do everything by His grace.” #RandolphHarris 11 of 20

Although the change of wording sounds strange to our ears because of the familiarity of the above verse, we have no changed the theological statement at all. By His grace and through Him who gives me strength express an identical thought. So we see that grace, as used in the New Testament, expresses two related and complimentary meanings. First, it is God’s unmerited favour to us through Christ whereby salvation and all other blessings are freely given to us. Second, it is God’s divine assistance to us through the Holy Spirit. Obviously the second meaning is encompassed in the first because the assistance of the Spirit is one of the “all other blessings” given to us through Christ. We distinguish these two aspects of grace, however, because the first focuses on God’s grace as the source of all blessings, whereas the second focuses on God’s grace expressed specifically as the work of the Holy Spirit within us. I think that a good training program, there should be two staged of training. The first stage we might call the “brainwashing stage.” If it is to be brainwashing, the trainers should go at it whole hog. “Buster,” you say to your trainee, “your job is to maser the art of impersonating me, or Dr. Freud, or Carl Rogers. Master this, and we will grade you on it.” That is stage one. We might even guarantee that this impersonation practiced under supervision with individuals is harmless. #RandolphHarris 12 of 20

If anybody, it hurts the trainee. If it is radically different from one’s usual way of being, it gives one headaches. Stage two might be viewed as a kind of shaping procedure too, but here you do not know what the final product is going to be. That is, as a supervisor, you go over the person’s work; and whenever one’s indoctrination is binding one, you encourage one to dare to respond in a way that seems to one as a fully functioning person to be the appropriate way to respond. Such supervision is itself a kind of psychotherapy. The first stage of training resembles an experimentally produced character disorder, one which is of short duration and relatively easy to unto. Lifelong character disorders are terriby difficult to undo. We can hope stage one of training, the “impression stage,” does not yield an inflexible character disorder. I have been compelled, in my investigations into the structure of the unconscious, to make a conceptual distinction between soul and psyche. By psyche I understand the totality of all psychic processes, conscious as well as unconscious. By soul, on the other hand, I understand a clearly demarcated functional complex that can best be described as a “personality.” In other to make clear what I mean by this, I must introduce some further point of view. #RandolphHarris 13 of 20

It is, in particular, the phenomena of somnambulism, double consciousness, split personality, excreta whose investigations we owe primarily to the French school, that have enabled us to accept the possibility of a plurality of personalities in the same individual. It is at once evident that such a plurality of personalities can never appear in a normal individual. However, as the above-mentioned phenomena show, the possibility of a dissociation of personality must exist, at least in the germ, within the range of the normal. And as a matter of fact, any moderately acute psychological observer will be able to demonstrate, without much difficulty, traces of character-splitting in normal individuals. One has only to observe a human rather closely, under varying conditions, to see that a change from one milieu to another brings about a striking alteration of personality, and on each occasion a clearly defined character emerges that is noticeably different from the previous one. “Angel abroad, devil at home” is a formulation of the phenomenon of character-splitting derived from everyday experience. A particular milieu necessitates a particular attitude. The longer this attitude lasts, and the more often it is required, the more habitual it becomes. Very many people from the educated classes have to move in two totally different milieus—the domestic circle and the World of affairs. #RandolphHarris 14 of 20

These two totally different environments demand two totally different attitudes, which, depending on the degree of the ego’s identification with the attitude of the moment, produce a duplication of character. In accordance with the social conditions and requirements, the social character is oriented on the one hand by the expectations and demands of society, and on the other by the social aims and aspirations of the individual. The domestic character is, as a rule, moulded by emotional demands and an easy-going acquiescence for the sake of comfort and convenience; whence it frequently happens that humans who in public life are extremely energetic, spirited, obstinate, willful and ruthless appear good-natured, mild, compliant, even weak, when at home in the bosom of the family. Which is the true character, the real personality? His question is often impossible to answer. These reflections show that even in normal individuals character-splitting is by no mean an impossibility. We are, therefore, fully justified in treating personality dissociations as a problem of normal psychology. In my view the answer to the above question should be that such a human has no real character at all: one is not individual but collective, the plaything of circumstance and general expectations. #RandolphHarris 15 of 20

Where the individual, one would have the same character despite the variation of attitude. One would not be identical with the attitude of the moment, and one neither would nor could prevent one’s individuality from expressing itself just as clearly in one state as another. Naturally one is individual, like every living being, but unconsciously so. Because of one’s more or less complete identification with the attitude of the moment, one deceives others, and often oneself, as to one’s real character. One puts on a mask, which one knows is in keeping with one’s conscious intentions, while it also meets the requirements and fits the opinions of society, first one motive and then the other gaining the upper hand. “And it came to pass that the servant said unto his master: How comest thou hither to plant this tree, or this branch of the tree? For behold, it was the poorest spot in all the land of thy vineyard. And the Lord of the vineyard said unto him: Counsel me not; I knew that it was a poor spot of ground; wherefore, I said unto thee, I have nourished it this long tie, and thou beholdest that it hath brought forth much fruit. And it came to pass that the Lord of the vineyard said unto his servant: Look hither; behold I have planted another branch of the tree also; and thou knowest that this spot of ground was poorer than the first. #RandolphHarris 16 of 20

“However, behold, the tree. I have nourished it this long time, and it hath brought forth much fruit; therefore, gather it, and lay it up against the season, that I may preserve it unto mine own self. And it came to pass that the Lord of the vineyard said again unto his servant: Look hither, and behold another branch also, which I have planted; behold that I have nourished it also, and it hath brought forth fruit. And he said unto the servant: Look hither and behold the last. Behold, this have I planted in a good spot of ground; and I have planted in a good spot of ground; and I have nourished it this long time, and only a part of the tree hath brought forth tame fruit, and the other part of the tree hath brought forth wild fruit; behold, I have nourished this tree like unto the others. And it came to pass that the Lord of the vineyard said unto the servant: Pluck off the branches that have not brought forth good fruit, and cast them into the fire. However, behold, the servant said unto him: Let us prune it, and dig about it, and nourish it a little longer, that perhaps it may bring forth good fruit unto thee, that thou canst lay it up against the season. And it came to pass that the Lord of the vineyard did nourish all the fruit of the vineyard. And it came to pass that a long time had passed away, and the Lord of the vineyard said unto his servant: Come, let us go down into the vineyard, that we may labour again in the vineyard. #RandolphHarris 17 of 20

“For behold, the time draweth near, and the end soon cometh; wherefore, I must lay up fruit against the season, unto mine own self. And it came to pass that the Lord of the vineyard and the servant went down into the vineyard; and they came to the tree whose natural branches had been broken off, and the wild branches had been grafted in; and behold all sorts of fruit did cumber the tree. And it came to pass that the Lord of the vineyard did taste of the fruit, every sort according to its number. And the Lord of the vineyard said: Behold, his long time have we nourished this tree, and I have laid up unto myself against the season much fruit. However, behold, this time it hath brought forth much fruit, and there is none of it which is good. And behold, there are all kinds of bad fruit; and it profiteth me nothing, notwithstanding all our labour; and now it grieveth me that I should lose this tree. And the Lord of the vineyard said unto the servant: What shall we do unto the tree, that I may preserve again good fruit thereof unto mine own self? And the servant said unto his master: Behold, because thou didst graft in the branches of the wild olive true they have nourished the roots, that they are alive and they have not perished; wherefore thou beholdest that they are yet good. And it came to pass that the Lord of the vineyard said unto his servant: The tree profiteth me nothing, and the roots thereof profit me nothing so long as it shall bring forth evil fruit. #RandolphHarris 18 of 20

“Nevertheless, I know that the roots are good, and for mine own purpose I have preserved them; and because of their much strength they have hitherto brought forth, from the wild branches, good fruit. However, behold, the wild branches have grown and have overrun the roots thereof; and because that the wild branches have overcome the roots thereof it hath brough forth much evil fruit; and because that it hath brought forth so much evil fruit thou beholdest that it begineth to perish; and it will soon become ripened, that it may be cast into the fire, expect we should do something for it to preserve it. And it came to pass that the Lord of the vineyard said unto his servant: Let us go down into the nethermost parts of the vineyard, and behold if the natural branches have also brought forth evil fruit. And it came to pass that they went down into the nethermost parts of the vineyard. And it came to pass that they beheld that the fruit of the natural branches had become corrupt also; yea, the first and the second and also the last; and they had all become corrupt. And the wild fruit of the last had overcome that part of the tree which brought forth good fruit, even that the branch had withered away and died,” reports Jacob 5.21-40.  #RandolphHarris 19 of 20

Unto Thee we commend our whole life and hope, O Lord, the Lover of humans, and beseech and pray, and entreat Thee to grant that we may partake of Thy Heavenly and awful Mysteries from this holy and spiritual Table with a pure conscience, unto remission of sins, an pardon of transgressions, and communion of the Holy Spirit, and inheritance of the kingdom of Heaven, and confidence towards Thee, and not to judgment nor condemnation. Giver of all good, streams upon streams of love overflow my path. Thou hast made me out of nothing, hast recalled me from a far country, hast translated me from ignorance to knowledge, from darkness to light, from death to life, from misery to peace, from folly to wisdom, from error to truth, from sin to victory. Thanks be to thee for my high and holy calling. I bless Thee for ministering Angels, for the comfort of Thy word, for the ordinance of Thy church, for the teaching of Thy Spirit, for Thy holy sacraments, for the communion of saints, for Christian fellowship, for the recorded annals of holy lives, for examples sweet to allure, for beacons sad to deter. Thy will is in all Thy provisions to enable me to grow in grace, and to be meet for Thy eternal presence. My Heaven-born faith gives promise of eternal sight, my new birth a pledge of never-ending life. I draw near to Thee, knowing Thou wilt draw near to me. I ask of Thee, believing Thou hast already given. I entrust myself to The, for Thou hast redeemed me. I bless and adore Thee, the eternal God, for the comfort of these thoughts, the joy of these hopes. #RandolphHarris 20 of 20

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Grant, O Lord Jesus Christ, that the Sacrament of Thy Body and Blood, which I, though unworthy, recieve, may not be to me a means of judgment and condemnation, but helpful through Thy loving-kindness to the salvation of my body and soul.

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