How Sharper than a Serpent’s Tooth it is to Have a Thankless Child!

Progress might have been all right once, but it has gone on too long. People frequently list this as one of their most annoying symptoms. They complain that their headaches bother them and now, when they come from treatment, they want to bother us with their symptoms. They are, of course, welcome to do so. However, we in turn bother them—we ask them to take more responsibility and less aspirin. We do this by asking them to discover through experiencing how they produce their headaches. (The “aha” experience of discovery is one of the most powerful agents for the cure). We ask them first to localize the pain and to stay, or sit, or lie with the tension. We ask them to concentrate on the pain, not to dispose of it. In the beginning only a few will be able to stand the tension. Most people will tend to interrupt immediately with explanations, associations, or by pooh-poohing what we are doing. Consequently, the therapist has to work through one way of interrupting after another, and one has to change these interruptions into “I” functions. This means that even before we work on the headache itself, we have already done a considerable amount of integration. Suppose, for example, the therapist asks the patient to stay with one’s pains and the patient say, as often as happens, “this is all nonsense.” #RandolphHarris 1 of 27

If one learns to say, instead, “what you are trying to do is all nonsense,” one is taking a tiny step forward. With such a small step we have transformed a minute particle of “it” into a contact function, into a self-expression. We might even follow up one’s statement and ask the individual to elaborate on it. This would give one an opportunity to come out with a lot of one’s unspoken skepticism, distrust, and so on, and all of these are part of the unfinished businesses that are preventing one’s total participation in the present. However, finally the individual will be able to stay with one’s headache, and with one’s pains, which one can now localize. This staying with is opening up the possibility for development of contact with the self. If one stays with one’s pains one may find that one has been contracting some muscles or that one feels a numbness. Let us say that one discovers one’s pans are associated with muscle contractions. Then we will ask one to exaggerate the contacting. One will then see how one can voluntarily create and intensify one’s own pains. One might then say, as a result of one’s discoveries up to now, “It is as if I were screwing up my face to cry.” The therapist might then ask, “Would you like to cry?” And then, if we ask one to direct that remark directly to us, to say it to our face, one might well burst out crying and weeping. “I will not cry, darn you! Leave me alone, leave me alone!” #RandolphHarris 2 of 27

Apparently, then, one’s headache was an interruption of the need to cry. It has become apparent that one has lost one’s need to interrupt one’s crying by giving oneself headaches. At best, the individual may lose one’s need to cry, too, for if the therapy can be concentrated on this one factor for a long enough period of time, one may be able to work through the past interruptions that also led to the need to cry in the present. However, even before this stage, progress has been made. The individual has transformed a partial involvement (headache) into a total involvement (weeping). One has transformed a psychosomatic symptom into an expression of the total self, because in one’s shout burst of despair one was wholly and totally involved. So through he concentration technique the individual has learned how to participate fully in at least one present experience. One has learned at the same time something about one’s process of self-interruption and the ways in which these self-interruptions are related to the totality of one’s experience. One has discovered one of one’s means of manipulation. The neurotic is, as we said, self-interrupter. All schools of psychotherapy take this fact into account. Dr. Freud, as a matter of fact, built his therapy around a recognition of this phenomenon. #RandolphHarris 3 of 27

Of all the possible forms of self-interruption one chose a very decisive one, which he called the Censor. He said, “Do not interrupt the free flow of your associations.” However, one also assumed that the Censor was the servant of embarrassment, and thus spoke Dr. Freud: “Do not be embarrassed.” Precisely with these two taboos one interrupted the individual’s experience of one’s embarrassment and one’s experience of its dissolution. This results in a desensitization, an inability to experience embarrassment, or even (and this applies still more to individuals in Reichian theraph) in overcompensating brazenness. What has to be tackled in therapy is not the censored material but the censoring itself, the form that self-interruption takes. Again, we cannot work from the inside out, but only from the outside in. The therapeutic procedure (which is the re-establishment of the self by integrating the dissociated parts of the personality) must being the individual to the point where one is no longer neurotic. How can we do this without making the mistake of interrupting the interruption? We have previously mentioned Dr. Freud’s command, “do not censor,” which is in itself a censoring of the censor, an interruption of the process of censoring. #RandolphHarris 4 of 27

What we have to do is notice and deal with the hows of every interruption, rather than with the censor—which is Dr. Freud’s postulated why of interruption. If we deal with the interruptions per se, we deal with the direct clinical picture, with the experience that individual is living through. Again, we deal with the surface that presents itself. There is no need to guess and to interpret. We hear that interruption of a sentence or we notice that the patient holds one’s breath or we see that one is making a fist, as if to hit someone, or swinging one’s legs as if to kick, or we observe how one interrupts contact with the therapist by looking away. Is one aware of these self-interruptions? This must be our first question to one in such a situation. Does one know that this is what one is doing? As one becomes more aware of the ways in which one interrupts oneself, one will inevitably become more aware of what one is interrupting. As our example of the headache sowed, it was in staying with one’s interruption, one’s headache, that one discovered how one was using this mechanism to interrupt one’s own crying. This example shows how, by concentrating on the interruption per se—on the hows of it, not is whys—the individual comes to an awareness of the fact that one is interrupting oneself, and becomes aware of what one is interrupting. #RandolphHarris 5 of 27

One also becomes able to dissolve one’s interruptions and to live through and finish up one unfinished experience. The neurotic mechanisms of introjections, projection, and retroflection are themselves mechanisms of introjection, and often developed in response to interruptions from the outside World. In the normal process of growth, we learn through trial and error, through testing our lives and our World as freely and uninterruptedly as possible. Imagine a kitten climbing a tree. It is engaged in experimenting. It balances itself, it tests its strength and its agility. However, the mother cat will not leave it alone; she insists that it come down. “You may break your neck, you naughty kitten,” she hisses. How this would interrupt the kitten’s pleasure in growing! It would even interrupt the growth process itself. However, cats, of course, do not behave so stupidly. They leave the pursuit of safety to the human beings. On the contrary, the cat, like any other animal and any sensible human being, will consider it the essence of up-bringing to facilitate the transformation of external into self-support. The newly born kitten can neither feed, transport nor defend itself. For all this it needs its mothers. However, it will develop the means to do these things itself, partly through developing its inborn instincts, and partly through environmental teaching. #RandolphHarris 6 of 27

In the human being, the transition from external to self-support is, of course, more complicated. Consider only the need to change pampers, to dress, to cook, to choose a vocation, or to gain knowledge. Since we are forced to learn so much more through education than by using our inherited instincts, much of the animal’s intuition as to what is the right procedure is missing. Instead, the “right” procedure is established by composite fantasies which are handed over and modified from generation to generations. They are mostly support functions for social contact, such as manners and codes of behaviour (ethics), means of orientation (reading, weltanschauungen), standards of beauty (aesthetics), and social position (attitudes). Often, however, these procedures are not biologically oriented, thus disrupting the very root of our existence and leading to degeneration. Psychiatric case histories show over and over how our depreciatory orientation towards pleasures of the flesh can produce neurosis. However, whether these procedures are anti-biological or anti-personal or anti-social, they are interruptions in the ongoing process which, if left alone, would lead to self-support. Such interruptions are the nightmares of Junior’s upbringing. There are the interruptions of contact, the “do not touch that!” and the “do not do that!” that fly around his ears day in and day out. #RandolphHarris 7 of 27

Or “leave me alone! Can I not have a moment’s peace,” interrupt his wishes to interrupt mama. His withdrawals are also interrupted. “You stay here now, keep your mind on your homework and do not dream,” or “you cannot go out to play until your finish your dinner.” Shall we then follow a policy of utter non-interruption? Like any other animal, Junior has to test the World, to find his possibilities, to try to expand his boundaries, to experiment with how far he can go. However, at the same time he has to be prevented from doing serious harm to himself or others. He has to learn to cope with interruptions. The real trouble begins when the parents interfere with the child’s maturation, either by spoiling hi and interrupting his attempts to find one’s own bearings or by being overprotective, and destroying his confidence in his ability to be self-supportive within the limits of his development. They regard the child as a possession to be either preserved or exhibited. In the latter case, they tend to create precocity by making ambitious demands on the child, who at that time lacks sufficient inner support to fulfill them. In the former case, they will tend to block maturation by giving the child no chance to make use of the inner supports one has developed. #RandolphHarris 8 of 27

The first child may grow up self-sufficient, the second dependent—neither self-supportive. Our patients come to us having incorporated their parent’s interruptions into their own lives—and this is introjection. Such patients are the ones who say to us, for example, “grown men do not cry!” They come to us having disowned he offending parts of themselves—the ones that were interrupted in their childhood—this is projection. “These darn headaches! Why do I have to suffer from them!” They may turn the qualities their parents called bad, and the display of which they interrupted, against themselves. This is retroflection. “I must control myself. I must not let myself cry!” They may have become so confused by their parents’ interruptions that they give up their identity completely and forget the difference and the connection between their internal needs and the external means of satisfying them. This result is confluence. “When people yell at me, I always get a headache.” Through making our patients aware, in he here and now, by concentration, of what these interruptions are, of how these interruptions affect them, we can bring them to real integrations. We can dissolve the endless cinch in which they find themselves. #RandolphHarris 9 of 27

We can give them a chance to be themselves, because they will begin to experience themselves; this will give them a true appreciation both of themselves and others, and will enable them to make good contact with the World, because they will know where the World is. Understanding means, basically, seeing themselves as part of the total field and thus becoming related both to themselves and to the World. This is good contact. However, let us not omit the tragic words of the Preacher. Vanity of vanities, says the Preacher, vanity of vanities; all is vanity. What has been is what shall be; what has gone on is what shall go on; and there is nothing new under the Sun. Is there a thing of which it is said: Lo, this is new? It was already in existence in the ages which were before us,” reports Ecclesiastes 1.2, 9-10. And this is the answer the apostle gives: Therefore if any one is in Christ, one is a new creation. The old has passed away; behold, all things have become new,” reports 11 Corinthians 5.17. (And Jesus said to them:) “No one puts a piece of new cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. Neither is new wine put into old wineskins; if it is, the skins burst and the wine is spilled, and the skins are destroyed; but new wine is put into new wineskins, and so both are preserved,” reports Matthew 9.16-17. #RandolphHarris 10 of 27

We are so accustomed to living in a society that stresses individualism that we need to be reminded that “collectivism” in a broad sense has always been the more usual lot of humankind, as well as of most other species. Most people in most societies have been born into and died in stable communities in which the subordination of the individual to the welfare of the group was taken for granted, while the aggrandizement of the individual at the expense of one’s fellows was simply a crime. This is not to say that competition is an American invention—all societies involve some sort of admixture of cooperative and competitive institutions. However, our society lies near or on the competitive extreme, and although it contains cooperative institutions I think it is fair to say that Americans suffer from their relative weakness and peripherality. Studies of businesses executives have revealed, for example, a deep hunger for an atmosphere of trust and fraternity with their colleagues (with whom they must, in the short, run, engage in what Riesman calls “antagonistic cooperation”). The competitive life is a lonely one, and its satisfactions are very short-lived indeed, for each race leads only to a new one. #RandolphHarris 11 of 27

In the past, as so many have pointed out, there were in our society many oases in which one could take refuge from the frenzied invidiousness of our economic system—institutions such as the extended family and the stable local neighbourhoos in which one could take pleasure from something other than winning a symbolic victory over one of one’s fellows. However, these have disappeared one by one, leaving the individual more and more in a situation in which one must try to satisfy one’s affiliative and invidious needs in the same place. This has made the balance a more brittle one—the appeal of cooperative living more seductive, and the need to suppress our longing for it more acute. In recent decades the principal vehicle for the tolerated expression of this longing has been the mass media. Popular songs and film comedies have continually engaged in a sentimental rejection of the dominant mores, maintaining that the best things in life are free, that love is more important than success, that keeping up with the Hilton’s is absurd, that personal integrity should take precedence over winning, and so on. However, these protestations must be understood for what they are: a safety valve for the dissatisfactions that the modal American experiences when one behaves as one thinks one should. #RandolphHarris 12 of 27

The same human who chuckles and sentimentalizes over a happy-go-lucky hero in a film would view one’s real-life counterpart as frivolous and irresponsible, and suburbanites who philosophize over their back fence with complete sincerity about their “dog-eat-dog-World,” and what-is-it-all-for, and you-cannot-take-it-with you, and success-does-not-make-you-happy-it-just-gives-you-ulcers-and-a-heart-condition-would be enraged should their children pay serious attention to such a viewpoint. Indeed, the degree of rage is, up to a point, a function of the degree of sincerity: if the individual did not feel these things one would not have to fight them so vigorously. The intensity of this reaction can in part be attributed to a kind of circularity that characterizes American individualism. When a value is as strongly held as is individualism in America the illnesses it produces tend to be treated by increasing the dosage, in the same way an alcoholic treats a hangover or a drug addict one’s withdrawal symptoms. Technological change, mobility, and the individualistic ethos combine to rupture the bonds that adhere each individual to a family, a community, a kinship network, a geographical location—bonds that give one a comfortable sense of oneself. As this sense of oneself erodes, one seeks ways of affirming it. #RandolphHarris 13 of 27

However, one’s efforts at self-enhancement automatically accelerate the very erosion one seeks to halt. It is easy to produce examples of the many way in which Americans attempt to minimize, circumvent, or deny the interdependence upon which all human societies are based. We seek a private home by Cresleigh, a private Ultimate Driving Machine, a private garden, a private laundry, self-service stores or have our food and other items delivered to our door step, and do-it-yourself skills of every kind. An enormous technology seems to have set itself the task of making it unnecessary for one human being ever to ask anything of another in the course of going about one’s daily business. When economically possible, even within the family Americans are unique in their feelings that each member should have a separate room, and even a separate telephone, television, and Ultimate Driving Machine. We seek more and more privacy, and feel more and more alienated and lonely when we get it. What accidental contacts we do have, furthermore, seem more intrusive, not only because they are unsought but because they are unconnected with any familiar pattern of interdependence. #RandolphHarris 14 of 27

Most important, our encounters with others tend increasingly to be competitive as a result of the search for privacy. We less and less often meet our fellow humans to share and exchange, and more and more often encounter one as an impediment or a nuisance: making the highway crowded when we are rushing somewhere, cluttering and littering the beach or park or wood, pushing in front of us at the supermarket, taking the last parking place, polluting our air and water, waking us up by the sound of a leaf blower, building a highway through our house, blocking our view, and so on. Because we have cut off so much communication with each other we keep bumping into each other, and thus a higher and higher percentage of our interpersonal contacts are abrasive. We seem unable to foresee that the gratification of a wish might turn out to be something of a monkey’s if the wish were shared by many others. We cheery the new road that initially shaves ten minutes off the drive to our country retreat but ultimately transforms it into a crowded resort and increases both the traffic and the time. We are continually surprised to fine, when we want something, that thousands or millions and maybe even billions of others want it, too—that other human beings get hot in the Summer and cold in Winter. #RandolphHarris 15 of 27

The worst traffic jams occur when a mass of vacationing tourists departs for home early to “beat the traffic.” We are too enamored of the individualistic fantasy that everyone is, or should be, different—that each person could somehow build one’s entire life around some single, unique eccentricity without boring oneself and everyone else to death. Each of us of course has one’s quirks, which provide a surface variety that is briefly entertaining, but aside from this human beings have little basis for their persistent claim that they are not all members of the same species. Since our contacts with others are increasingly competitive, unanticipated, and abrasive, we seek still more apartness and accelerate the trend. The desire to be somehow special inaugurates an even more competitive quest for progressively more rare and expensive symbols—a quest that is ultimately futile since it is individualism itself that produces uniformity. This is poorly understood by Americans, who tend to confuse uniformity with “conformity,” in the sense of compliance with or submission to group demands. Many societies exert far more pressure on the individual to mold oneself to fit a particularized segment of a total group pattern, but there is variation among these circumscribed roles. #RandolphHarris 16 of 27

Our society gives far more leeway to the individual to pursue one’s own ends, but, since it defines what is worthy and desirable, everyone tends, independently but monotonously, to purse the same things in the same way. The first pattern combines cooperation, conformity, and variety; the second, competition, individualism, and uniformity. These relationships are exemplified by two familiar processes in contemporary America: the flight to the suburbs like Cresleigh Ranch and Plumas Ranch by Cresleigh, and the do-it-yourself movement. Both attempts to deny human interdependence and pursue unrealistic fantasies of self-sufficiency. The first tries to overlook our dependence upon the city for the maintenance of the level of culture we demand. “Civilized” means, literally, “citified,” and the state of the city is an accurate index of the condition of the culture as a whole. We behave toward our cities like an irascible farmer who never feeds one’s cows and then kicks her when she fails to give enough milk. However, the flight to the suburb is in any case self-defeating, its goals subverted by the mass quality of the exodus. The suburban dweller seeks peace, privacy, nature, community, and a child-rearing environment which is healthy and culturally optimal. #Randolphharris 17 of 27

Instead one finds neither the beauty and serenity of the countryside, the simulation of the city, nor the stability of the countryside, the stimulation of the city, nor the stability and sense of community of the small town, and one’s children are exposed to a cultural deprivation equaling that of any slum child with a television set. Living in a narrow age-graded and class-segregated society, it is little wonder that suburban families have contributed so little to the national talent pool in proportion to their numbers, wealth, and other social advantages. Using cities, small towns, and rural areas for comparison. The small Midwestern town achieves its legendary dullness by a process akin to evaporation—all the warm and energetic particles depart for coastal cities, leaving their place of origin colder and flatter than they found it. However, the restless spirit in a small town knows one lives in the sticks and has a limited range of experience, while one’s suburban counterpart can sustain an illusion of cosmopolitanism in an environment which is far more constricted (a small town is a microcosm, a suburb merely a layer). And this transplantation, which has caused the transplants to atrophy, has blighted the countryside and impoverished the city. #RandolphHarris 18 of 27

A final irony of the suburban dream is that, for many Americans, reaching the pinnacle of one’s social ambitions (owning a house in the suburbs) requires one to perform all kinds of menial tasks (carrying the garbage cans, mowing lawns, shoveling snow, and so on) that were performed for one when one occupied a less exalted status. Some of this manual labour, however, is voluntary—an attempt to deny the elaborate division of labour required in a complex society. Many Americans seem quite willing to pay this price for their reluctance to engage in interpersonal encounters with servants and artisans—a price which is rather high unless the householder particularly relishes the work (some find in it a tangible relief from the intangibles they manipulate in their own jobs) or is especially good at it, or cannot command a higher rate of pay in the job market than servant artisan. Much of the great power of feelings over life derives not just from the fact that they touch us, move us, but from the fact that they creep over into other areas of our life; they pervade, they change the overall tone of our life and our World. They spread like an unstable dye or viral form or a yeast. They may take over all else in us, even that to which they have no relevance. Things and people around us then look different, take on a distinctive tone or meaning. And that can even determine the tendency and outcome of our life as a whole. #RandolphHarris 19 of 27

“And now it came to pass in the commencement of the twenty and fifth year of the reign of the judges over the people of Nephi they having established peace between the people of Morianton concerning their lands, and having commenced the twenty and fifth years in peace; nevertheless, they did not long maintain an entire peace in the land, for there began to be a contention among the people concerning the chief judge Pahoran; for behold, there were a part of the people who desired that a few particular points of the law should be altered. However, behold, Pahoran would not alter nr suffer the law to be altered; therefore, he did not hearken to those who had sent in their voices with their petitions concerning the altering of the law. Therefore, those who were desirous that the law should be altered were angry with him, and desired that he should no longer be chief judge over the land; therefore there arose a warm dispute concerning the manner, but not unto bloodshed. And it came to pass that those who were desirous that Pahoran should be dethroned from the judgment-seat were called king-men, for they were desirous that the law should be altered in a manner to overthrown the free government and to establish a king over the land. #RandolphHarris 20 of 27

“And those who were desirous that Pahoran should remain chief judge over the land took upon them the name of freemen; and thus was the division among them, for the freemen had sworn or covenanted to maintain their rights and the privileges of their religion by a free government. And it came to pass that this matter of their contention was settled by the voice of the people. And it came to pass that the voice of the people came in favour of the freeman, and Pahoran retained the judgment-seat, which caused much rejoicing among the brethren of Pahoran and also many of the people of liberty, who also put the king-men to silence, that they durst not oppose but were obliged to maintain the cause of freedom. Now those who were in favour of kings were those of high birth, and they sought to be kings; and they were supported by those who sought power and authority over the people. However, behold, this was a critical time for such contentions to be among the people of Nephi; for behold, Amalickiah had again stirred up the hearts of the people of the Lamanites against the people of the Nephites, and he was gathering together soldiers from all parts of his land, and arming them, and preparing for war with all diligence; for he had sworn to drink the blood of Moroni. #RandolphHarris 21 of 27

“However, behold, we shall see that his promise which he made was rash; nevertheless, he did prepare himself and his armies to come to battle against the Nephites. Now his armies were not so great as they had hitherto been, because of many thousands who had been slain by the hand of the Nephites; but notwithstanding their great loss, Amalickiah had gathered together a wonderfully great army, insomuch that he feared not to come down to the land of Zarahemla. Yea, even Amalickiah did himself come down, at the head of the Lamanites. And it was in the twenty and fifth year of the reign of the judges; and it was at the same tie that they had begun to settle the affairs of their contentions concerning the chief judge, Pahoran. And it came to pass that when the men who were called king-men had heard that Lamanites were coming down to battle against them, they were glad in their hearts; and they refused to take up arms, for they were so worth with the chief judge, and also with the people of liberty, that they would not take up arms to defend their country. And it came to pass when Moroni saw this, and also saw that the Lamanites were coming into the borders of the land, he was exceedingly worthy because of the stubbornness of those people whim he had laboured with so much diligence to preserve; yea, he was exceedingly wroth; his soul was filled with anger against them. #RandolphHarris 22 of 27

“And it came to pass that he sent a petition, with the voice of the people, unto the governor of the land, desiring that he should read it, and give him (Moroni) power to compel those dissenters to defend their country or to put them to death. For it was his first care to put an end to such contentions and dissensions among the people; for behold, this had been hitherto a cause of all their destruction. And it came to pass that it was granted according to the voice of the people. And it came to pass that Moroni commanded that his army should go against those king-men, to pull down their pride and their nobility and level them with the Earth, or they should take up arms and support the cause of liberty. And it came to pass that the armies did march forth against them; and they did pull down their pride and their nobility, insomuch that as they did life their weapons of war to fight against them humans of Moroni they were taken and cast into prison, for there was no time for their trials at this period. And the remainder of those dissenters, rather than be smitten down to the Earth by the sword, yielded to the standard of liberty, and were compelled to hoist the title of liberty upon their towers, and in their cities, and to take up arms in defence of their country. #RandolphHarris 23 of 27

And thus Moroni put a end to those king-men, that there were not any known by the appellation of king-men; and thus he put an end to the stubbornness and the pride of those people who professed the blood of nobility; but they were brought down to humble themselves like unto their brethren, and to fight valiantly for their freedom from bondage. Behold, it came to pass that while Moroni was thus breaking down the wars and contentions among his own people, and subjecting them to peace and civilization, and making regulations to prepare for war against the Lamanites, behold, the Lamanites had come into the land of Moroni, which was in the borders by the seashore. And it came to pass that the Nephites were not sufficiently strong in the city of Moroni; therefore Amalickiah did drive them, slaying many. And it came to pass that Amalickiah took possession of the city, yea, possession of all their fortifications. And those who fled out of the city of Nephihah; and also the people of the city of Lehi gathered themselves together, and made preparations and were ready to receive the Lamanites to battle. However, it came to pass that Amalickiah would not suffer the Lamanites to go against the city of Nephihah to battle, but kept them down by the seashore, leaving humans in every city to maintain and defend it. #RandolphHarris 24 of 27

“And thus he went on, taking possession of any cities, the city of Nephihah, and the city of Lehi, and the city of Morianton, and the city of Omner, and the city of Gd, and the city of Mulek, all of which were on the east borders by the seashores. And thus had the Lamanites obtained, by the cunning of Amalickiah, so many cities, by their numberless hosts, all of which were strongly fortified after the manner of the fortifications of Moroni; all of which afforded strongholds for the Lamanites. And it came to pass that they marched to the borders of the land Bountiful, driving the Nephites because them and slaying many. However, it came to pass that they were met by Teancum, who had slain Morianton and had headed his people in his flight. And it came to pass that he headed Amalickiah also, as he was marching forth with his numerous army that he might take possession of the land Bountiful, and also the land northward. However, behold he met with a disappointment by being repulsed by Teancum and his men, for they were great warriors; for every man of Teancum did exceed the Lamanites in their strength and in their skill of war, insomuch that they did gain advantage over the Lamanites. And it came to pass that they did harass them, insomuch that they did slay them even until it was dark. #RandolphHarris 25 of 27

“And it came to pass that Teancum and his men did pitch their tents in the borders of the land Bountiful; and Amalickiah did pitch his tents in the borders on the beach by the seashore, and after this manner were they driven. And it came to pass that when the night had come, Teancum and his servant stole forth and went out by night, and went into the camp of Amalickiah; and behold, sleep had overpowered them because of their much fatigue, which was caused by the labours and heat of the day. And it came to pass that Teancum stole privily into the tent of the king, and put a javelin to his heart; and he did cause the death of the king immediately that he did not awake his servants. And he returned again privily to his own camp, and behold, his men were asleep, and he awoke them and told the all the things that he had done. And he caused that his armies should stand in readiness, lest the Lamanites had awakened and should come upon them. And thus endeth the twenty and fifth year of the reign of the judges over the people of Nephi; and thus endeth the days of Amalickiah,” reports Alma 51.1-37. God, you are the cauldron of wisdom, from which inspiration flows. You are the broad Earth, which gives birth to all life. #RandolphHarris 26 of 27

You are the circling Moon, ruling the tides of oceans. You are the endless night sky, filled with numberless stars. You are a grove of birch trees, shining in the forest deeps. God, you are the Father of us all, and we look to you in wonder and awe. Ascribe unto the Lord, ye ministering angels, ascribe unto the Lord glory and power. Render unto the Lord the glory dude unto His name; worship the Lord in the beauty of holiness. The voice of the Lord is over the waters; the God of glory thundereth! The Lord is mighty; the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars; yea, the Lord shattereth the cedars of Lebanon. He maketh the mountains leap like a calf, Lebanon and Sirion like a wild ox. The voice of the Lord heweth out flames; the Lord heweth out flames of fire. The voice of the Lord causeth the desert to tremble; the Lord maketh the desert of Kadesh tremble. The voice of the Lord maketh the oak trees dance, and strippeth the forests bare; while in His Temple everything proclaims His glory. The Lord was King at the Flood; the Lord shall remain King forever. May the Lord give strength unto His people; may the Lord bless His people with peace. In the dark night sky, the stars are shining jewels on the body of God of night. #RandolphHarris 27 of 27

Cresleigh Homes

Grab a picnic blanket and head down to the courtyard for the perfect stay-at-home brunch. All you need is some coffee cake, cream, and a fresh coffee to share with your friends.