Evolution has her own accounting system and that is the only one that matters. The danger of intellectualizing intuitions is that they flee while we prepare to examine them. This is why our theological seminaries produce so many competent religious orators, but so few inspired religious prophets. This is why the art schools produce so many people who can draw something that is individual and outstanding. The intellect is necessary to the complete person, but it should be kept in its place and made to realize that when it approaches such an intuition, it treads on holy ground. At bottom, all psychic events are so deeply grounded in the archetype and are so much interwoven with it that in every case considerable critical effort is needed to separate the unique from the typical wit any certainty. Ultimately, every individual life is at the same time the eternal life of the species. The individual is continuously “historical” because strictly time-bound; the relation of the type to time, on the other hand, is irrelevant. Since the life of Christ is archetypal to a high degree, it represents to just that degree the life of the archetype. However, since the archetype is the unconscious precondition of every human life, its life, when revealed, also reveals the hidden, unconscious ground-life of every individual. That is to say, what happens in the life of Christ happens always and everywhere. #RandolphHarris 1 of 19

In the Christian archetype all lives of this kind are prefigured and are expressed over and over again one and for all. And in it, too, the question that concerns us here of God’s death (as some believe has happened) is anticipated in perfect form. Christ himself is the typical dying and self-transforming God. The psychological situation from which we started is tantamount to “Why seek ye the living among the dead? He is not here,” reports Luke 24.5. However, where shall we find the risen Christ? I do not expect any believing Christian to pursue these thoughts of mine any further, for they will probably seem to one absurd. I am not, however, addressing myself to the happy possessors of faith, but to those many people for whom the light has gone out, the mystery has faded, and God is dead. For most of them there is no going back, and one does not know either whether going back is always a better way. To gain an understanding of religious matters, probably all that is left us today is the psychological approach. That is why I take these thought-forms that have become historically fixed, try to melt them down again and pour them into moulds of immediate experience. It is certainly a difficult undertaking to discover connecting links between strict and rigid doctrines and immediate experience of psychological archetypes, but a study of the natural symbols of the unconscious gives us the necessary raw material. #RandolphHarris 2 of 19

God’s death, or his disappearance, is by no means only a Christian symbol. The search which follows the death is still repeated today after the death of a Dalai Lama, and in antiquity it was celebrated in the annual search for the Kore. Such a wide distribution argues in favour of the universal occurrence of this typical psychic process: the highest value, which gives life and meaning, has got lost. This is a typical experience that has been repeated many times, and its expression therefore occupies a central place in the Christian mystery. The death or loss must always repeat itself: Christ always dies, and always he is born; for the psychic life of the archetype is timeless in comparison with our individual time-boundness. According to what laws now one and now another aspect of the archetype enters into active manifestation, I do not know. I only know—and here I am expressing what countless other people know—that the present is a time of God’s death and disappearance. The myth says he was not to be found where his body was laid. “Body” means the outward, visible form, the erstwhile but ephemeral setting for the highest value. The myth further says that the value rose again in a miraculous manner, transformed. It appears as a miracle, for, when a value disappears, it always seems to be lost irretrievably. So it is quite unexpected that it should come back. #RandolphHarris 3 of 19

The three days’ descent into hell during death describes the sinking of the vanished value into the unconscious, where, by conquering the power of darkness, it established a new order, and then rises up to Heaven again, that is, attains supreme clarity of consciousness. That fact that only a few people see the Risen One means that no small difficulties stand in the way of finding and recognizing the transformed value. At times the church seems schizophrenic: pious and righteously aroused in the safety of pews and prayer groups, but indifferent in the World outside. From the beginning God made plain the standard He demands of His people. Following His commission to Moses that Israel was to be a “kingdom of priests and a holy nation,” God carefully prescribed the just way the affairs of this nation were to be managed. Exodus 21 through 23 set forth standards for justice for individuals, personal injury claims, rights of private property, restitution, and care for the poor, orphaned, widowed, and foreign. For God holds humans responsible not only for one’s individual sins but for the corporate sins of society. Wrongs such as aggression, inflation, injustice, racism, and economic oppression are manifestations of human’s sin just as much as our individual transgressions. The great impersonal entity called “society” is not responsible for these sins—we are. #RandolphHarris 4 of 19

These sins are conditions that grieve the heart of God, and He clearly calls us to account for them and to repent. Examples of responsibility and repentance for corporate sins are found throughout Scripture. Moses often went before God in earnest repentance for the sins of his people. Moses might have counted himself blameless; after all, he had told the people the right thing to do. They were the rebels. Yet Moses repented for the corporate sins of his people. “O LORD, God of Heaven, the great and awesome God, who keeps his covenant of love with those who love him and obey his commands, let your ear be attentive and your eyes open to hear the prayer your servant is praying before you day and night for your servants, the people of Israel. I confess the sins we Israelites, including myself and my father’s house, have committed against you. We have acted very wickedly toward you. We have not obeyed the commands, decrees and laws you gave your servant Moses,” Reports Nehemiah 1.5-7. Throughout the prophetic literature, there is consistent call by God for His people to repent for the sins of their nation. In Leviticus, Numbers, and Deuteronomy the pattern for God’s people is established: repentance and restitution prescribed for offenses against God and society; cities of refuge ordered to protect those who had committed manslaughter; strict safeguards for imposition of capital punishment. #RandolphHarris 5 of 19

Many Christians cite Genesis 9.6 as the biblical justification for capital punishment but fail to cite the protection for the accused that God also demanded—such as two eyewitnesses, and the requirement that an accuser participate in the execution. “On the testimony of two or three witnesses a human shall be put to death on the testimony of only one witness. The hands of the witnesses must be first in putting one to death, and then the hands of all the people. You must purge the evil from among you,” reports Deuteronomy 17.6-7. Nothing comparable to those biblical safeguards can be found today in any of the state statues that call for the death penalty. God’s command is clear: “Follow justice and justice alone, so that you may live and possess the land. Centuries later when Saul was removed from the throne of Israel, God chose a human “after one’s own heart” the young David, to be the king who “administered justice and righteousness for all his people.” Following David came his son Solomon whose wisdom has become a political cliché. At every swearing in, from county dog-catcher to president, someone ritualistically prays that the newly elected one be endowed with “the wisdom of Solomon.” Unfortunately, few bother to look up the source of their quote. If they did, they would probably be startled to find that wen God asked Solomon what one thing he wanted, the young man replied, “Give your servant a discerning heart to govern your people and to distinguish between right and wrong.” #RandolphHarris 6 of 19

God was so pleased with Solomon’s request—not for himself, but in order to dispense justice to others—that He rewarded him with wisdom never given before or since. However, following this bright spot the record descends into one of shameful apostasy. King after king committed idolatry and did evil in the sight of God Judah was divided from Israel, and both became weaker as justice disappeared. Since the kings could not be trusted to do justice, God raised up a new breed of servant: the prophets. The line began with Elijah and Elisha, through the great evangelical prophet Isiah, to Jeremiah and Ezekiel. Each repeated the same three-pronged message: condemnation of unrighteous kings and people; a call to justice and holy living; and the promise of miraculous intervention of God in history to bring judgment to the wicked and blessing to the obedient. Significantly, justice is seen not through the eyes of the powerful but through the eyes of the powerless. (In fact, many of the prophets were men God raised up from among the peasant class.) The moral worth of a society, the prophets declared, is measured not by life in the palace but by life in the streets. For the former to prosper at the expense of the latter violates God’s standard for the humanity He created in His image. To know the all-powerful God, one must know the powerless. #RandolphHarris 7 of 19

The angriest judgments come from the lips of the humans we call the Minor Prophets. One of these, the prophet Amos, brought a message that was particularly devastating to the powerful elite of Israel. Every time I read and study Amos, I am chilled by some parallels with today’s culture; it is a book with special and powerful insights for twenty-first century Christians, for it reveals a view of God’s justice that today’s society often ignores to is peril. Amos was a shepherd living in the rugged terrain south of Jerusalem. One day while about the regular duties of sheep-tending, he was dramatically confronted by a vision of God’s fearsome judgment. Knowing this vision was from God, Amos left his flock to deliver the stinging rebuke to Israel. He was received as a pariah—an occupational hazard for prophets. For like a doctor ripping gauze bandages off a putrid sore, Amos laid bare Israel’s ugliest sins, including pagan rituals and immoral practices of pleasures of the flesh such as temple harlotry. Blatant as these sins were, Amos exposed something even more offensive. Under Jewish law, a man’s coat might be held as collateral for his debts during the day when the temperature was usually warm, but had to be returned in the evening for protection against the cold night air. #RandolphHarris 8 of 19

However, the wealthy were ignoring the established customs ad were keeping the pledged coats. And heaping sin upon sin, they were then using the coats as bedding for acts involving pleasures of the flesh in the temple, thus desecrating the temple twice: by immorality involving pleasures of the flesh and by flounting God’s law intended to protect the poor. Amos also exposed the practice of selling wheat on the Sabbath, cheating with dishonest scales, and selling the refuse of wheat remaining after harvest which under Jewish law was to be left at the edges of the field for the poor. This was God’s welfare plan, but the Jews had become so greedy profiting at the expense of the poor and powerless that they were depriving them of the crumbs needed to stay alive. It should be noted that God does not attack the rich for being rich but rather for being unjust in the use of their riches. For example, all these offenses cited had to do with profit, but there is nothing wrong with making a profit—elsewhere it can be argued the Bible legitimizes it. However, profit must be made honestly and in accordance with God’s standards. The problem here was the method and the motive. Materialism had become Israel’s god. Amos pronounced God’s judgment upon Israel because “they sell the righteous for money and the needy for a pair of sandals,” a reference to the common practice of the wealth who could bride judges with as little as the price of a poor man’s sandals. #RandolphHarris 9 of 19

Greed had replaced justice, money had triumphed over mercy, and the judicial system was merely a pawn of power and privilege used to oppress the very people it was intended to protect. The righteousness of God was no longer the standard in the land. And so, speaking through Amos, God demanded that the nation repent. “Hate evil, love good; maintain justice in the courts.” And then, in one of the grandest declarations of Scripture, he thundered, “Let justice roll down like waters and righteousness like an ever-flowing stream.” Let those who believe that “God helps those who help themselves” read Amos. The Bible teaches exactly the opposite of that hallowed American maxim: God cares especially for those who cannot help themselves—the poor and needy, the forgotten and helpless. Amos warned that the nation whose vested interests manipulated power structures for their own gain, at the expense of the poor, must face the judgment of an angry God. When we speak of justice in the biblical sense we…are talking about meeting need wherever it exists and particularly where it exists most helplessly. Some will say, however, that these standards for corporate holiness are no longer in force. Applicable to Old Testament times, yes. In force today, no. #RandolphHarris 10 of 19

That is tempting to believe—tempting, but not biblical. For while it is true we now live under grace since Jesus came to fulfill the law, Jesus did not repeal the law. A perfect, just God cannot change His perfect standards of justice. Jesus’s first sermon reflects this: Walking into the synagogue, He picked up the parchment with the words of the prophet Isaiah and read: The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favour.” Jesus put down the scroll and said, “Today this scripture is fulfilled in your hearing.” Jesus went on to demonstrate in His ministry a deep compassion for the suffering and forgotten. He fed the hungry, healed the lame, gave sight to the blind. He was concerned not only with saving humans from hell in the next World, but delivering one from the hellishness of this one. Thus, the Son reflected the Father’s passion for mercy and justice. And His message of social justice was just as unsettling and convicting as it was in the time of Amos—and as it is today. Consider just one of Jesus’ last admonitions to His disciples and to us. The setting is the Mount of Olives and Jesus is giving His followers a glimpse of the future—His eventual return and the faithfulness expected of them in the meantime. #RandolphHarris 11 of 19

Then He describes the final judgment before the throne of the Lord, where with a wave of His hand the righteous and unrighteous will be separated. With terrifying finality, Jesus says, the unrighteous will hear God’s final judgment: “I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me. This is not hellfire and brimstone evangelism. This is justice. And, yes, this love as well. God loves us so much that He holds us accountable; for by judging us according to how well we live out His holy standards of justice and righteousness, He ascribes meaning to our daily actions. He ensures that what we do matters. So Christianity is not just a high-sounding ritual we perform on Sunday mornings. Christianity is abiding by biblical standards of personal holiness and in turn seeking to being holiness into the society in which we live. And that is why Jesus called us “salt and light.” It is what He meant in the magnificent words of the Sermon on the Mount: “Seek ye first the kingdom of God, and his righteousness.” (Too many Christians glibly quote the first part of this verse, “seek ye first the kingdom of God,” forgetting the demanding command to which Jesus gives equal emphasis, “and his righteousness.”) #RandolphHarris 12 of 19

The path to personal holiness can be a tough one, but hacking out a holy pathway in society brings us face to face with the cost of discipleship. It means making moral judgements by God’s standard’s not human’s, sometimes pitting the believer against the state. That can rise sticky questions in a democracy where, as Supreme Court Justice Oliver Wendell Holmes put it, “Truth is the majority vote of that nation that could lick all others.” As a politician I not only believed that, but fervently worked for it; and in the Korean War I would have laid down my life in its defense. However, that is not the way of the kingdom of God. Because something is legal does not make it right. Nor can the will of the majority be confused with the will of God. They may be very different; in fact, they often are. As experience piles up, self-structures gradually establish themselves and, in doing do, separate out more and more from other structures which have less to do with one’s identity. In the course of this process, as the self becomes more distinct, other people and things also gain coherence and individuality. There is a growing sense of “Ah yes, this is me, and that is that, and you are you, and this is what goes on between us.” We may have to achieve a very high level of sophistication to get a sense of self which is not intertwined in and dependent on the situations in which we find ourselves, and to get a view of people and things which is unaffected by our memories, hopes, or fears. #RandolphHarris 13 of 19

Even then, this achievement will mark only the more conscious tip of an iceberg: below, there will be all kids of connections going back to the earliest and most basic units of experience. We do not usually experience our selves “in essence,” as the philosophers would say, but in relationships with other people and things.  In the affluent nations, most people have enough to eat and are reasonably well houses. Having achieved this thousand-year-old dream of humanity, they now reach out for further satisfactions. They want to travel, discover, be at least physically independent. The automobile is the mobile symbol of mobility. In fact, the last thing that any family wishes to surrender, when hard-pressed by financial hardship, is the automobile, and the worst punishment an American parent can mete out to a teenager is to “ground” one—id est, deprive one of the use of an automobile. Young girls in the United States, when asked what they regard as important about a boy, immediately list a car. Sixty-seven perfect of those interviewed in a recent survey said a car is “essential,” and a nine-teen-year-old boy, Leo Pete of San Francisco, California, confirmed gloomily that “If a guy does not have a car, he does not have a girl.” #RandolphHarris 14 of 19

Just how deep this passion for automobility runs among the youth is tragically illustrated by the suicide of a seventeen-year-old Wisconsin boy, William Nebel, who was “gounded” by his father after his driver’s license was suspended for speeding. Before putting a .22 caliber rifle bullet in his brain, the boy penned a note that ended, “Without a license, I don’t have my car, job, or social lice. So I think that it is better to end it all right now.” It is clear that millions of young people all over the technological World agree with the poet Marinetti who, nearly a century ago shouted: “A roaring racing car…is more beautiful than the Winged Victory.” Freedom from fixed social position is linked so closely with freedom from fixed geographical position, that when super-industrial humans feel socially constricted one’s first impulse is to relocate. This idea seldom occurs to the peasant raised in one’s village or the coalminer toiling away in the black deeps. “A lot of problems are solved by migration. Go. Travel!” said a student of mine before rushing off to join the Peace Corps. However, movement becomes an optimistic and beneficial value in its own right, an assertion of freedom, not merely a response to or escape from outside pressures. A survey of 539 subscribers to Redbook magazine sought to determine why their addresses had changed in the previous year. Along with such reasons as “family grew too big for old home” or “pleasanter surroundings” fully ten percent checked off “just wanted a change.” #RandolphHarris 15 of 19

Rationality implies an impartial concern for all parts of our life. Commitment takes many forms. One of these is attachment to place. If we first recognize the centrality of fixed place in the psychological architecture of traditional humans, then we can understand the significance of mobility. This centrality is reflected in our culture in innumerable ways. Indeed, civilization, itself, began with agriculture—which meant settlement, an end, at last, to the dreary treks and migrations of the Paleolithic nomad. The very word “rootedness” to which we pay so much attention today is agricultural in origin. The precivilized nomad listening to a discussion of “roots” would scarcely have understood the concept. The notion of roots is taken to mean a fixed place, a permanently anchored “home.” In a harsh, hungry, and dangerous World, home, even when no more than a humble cottage, came to be regarded as the ultimate retreat, rooted in the Earth, handed down from generation to generation, one’s link with both nature and the past. In a World churned by the industrial revolution, and in which all things were decidedly not “in order stored,” home was the anchorage, the fixed point in the storm. If noting else, at least it could be counted upon to stay in one place. Commitment, however, appears to correlate with duration of relationship. #RandolphHarris 16 of 19

Armed with a culturally conditioned set of durational expectancies, we have all learned to invest with emotional content those relationships that appear to us to be “permanent” or relatively long-lasting, while withholding emotion, as much as possible, from short-term relationships. There are, of course, exceptions; the swift summer romance is one. However, in general, across a broad variety of relationships, the correlation holds. The declining commitment to place is thus related not to mobility per se, but to concomitant of mobility—the shorter duration of place relationships. In seventy major United States of America cities, for example, including New York, average residence in one place is less than four years. Contrast this with the lifelong residence in one place characteristic of people in suburban communities and the rural villager. Moreover, residential relocation is critical in determining the duration of many other place relationships, so that when an individual terminates one’s relationship with a home, one usually also terminates one’s relationship with all kinds of “satellite” places in the neighbourhood. One changes one’s supermarket, gas station, bus stop and barbershop or beauty shop, cutting short a series of other place relationships along with the home relationship. #RandolphHarris 17 of 19

Across the board, therefore, we not only experience more places in the course of a lifetime, but, on average, maintain out link with each place for a shorter and shorter interval. Thus we begin to see more clearly how the accelerative thrust in society affects the individual. For this telescoping of human’s relationships with place precisely parallels the truncation of one’s relationship with things. Many people no longer stay in one place long enough to acquire distinctive reginal or local characteristics. It is not the place they are from, really, but rather some sense of a different background that we are looking for. Mobility has stirred the pot so thoroughly that important differences between people are no longer strongly place-related. Individuals are forced to make and break their ties more rapidly, and the level of transience rises. One experiences a quickening of the pace of life. Of course, a present or near future advantage may be counted more heavily on account of its greater certainty or probability, and we should take into consideration how our situation and capacity for particular enjoyments will change. However, none of these things justifies our preferring a lesser present to a greater future good simply because of its nearer temporal position. #RandolphHarris 18 of 19

Spirits of the elements, I stand in your center, a being that shares in all your ways; please hear me, please help me. Spirits of the land, I praise the land’s beauty, and I do not separate myself from it; please hear me, please help me. Spirit of the Ancestors, I continue to walk that path you laid down; please hear me, please help me. Deities of my people, I worship you with words and actions, as from ancient times; please hear me, please help me. All of the numinous beings that crowd about me, I am a fellow traveler on the ancient path; please hear me, please help me. Please hear me and please help me, shinning ones, you who do not cease from watching: please send me assistance when it is most needed. The right hard of the Lord is glorious in power, the right hand of the Lord did shatter the enemy. And in the greatness of God’s majesty, God did overthrow them that rose up against Him; God did send forth His wrath; it consumes them as stubble. God in His love has led people and redeemed people. He has guided them by His strength to His holy habitation. The World-Mind alone has come into the limitation of physical existence without being held down by them, without being other than Himself. #RandolphHarris 19 of 19

Cresleigh Homes

We thought to ourselves, “What would our dream kitchen look like?” And then, #BrightonStation Residence 1 was born. 🤩

Residence One at Brighton Station holds 2,054 square feet of single story living. The open concept design includes three bedrooms, two bathrooms and a two car garage plus workshop. Through the charming front porch enter into the foyer, where two secondary bedrooms lead off to a Jack and Jill bathroom.

Head to our website to view an interactive floor plan of this residence. Link in bio. https://cresleigh.com/brighton-station/residence-1/

Experience affordable luxury combined with quality craftsmanship at Brighton Station. Residents of this tranquil Cresleigh Ranch community enjoy living within close reach of desirable schools, a variety of shopping and dining options,
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