If we are honest, we have to admit that we will never fully know what happened to our ancestors in their journey towards modern humanity. Our bodies are finite forms that become a portal to the infinite reality. The body is not to be despised with the ascetic nor neglected with the mystic. It is to be understood and rightly used. It is to be cared for as one of the instruments whose total contribution will enable us to fulfil the spiritual purpose of life on Earth. We use our minds and our bodies badly. And we do this through ignorance, through the lack of instruction on their proper use. The right use of the body and the correct provision of its needs are arts to be learned. The civilized human is not born with them. One is the unfortunate hereditary victim of generations of faulty modern habits. There is a better way to use the bodily mechanism than the habitual one of most Westerners. Philosophy, knowing the mind-body relationship, is just as applicable to such apparently simple and trivial—but hygienically and psychologically important—matters as our use of this mechanism in sitting, walking, standing, breathing, and even bending. It prescribes wise rules for living, eating, and drinking. Knowing the laws of mental and physical hygiene and obeying them will make one a better student of truth than will being ignorant of them. How many who recognize truth when it deals with metaphysical and mystical subjects, cannot recognize it when it deals with physical regimes! If we ask why this should be so, the answer is to be sought in the power of prevalent customs and inherited habit. #RandolphHarris 1 of 22

The body’s presence and activity, importance and influence, is demands for health and strength and care, can be ignored in one’s experience only for a short time. Sooner or later one must turn to notice them, and if one seeks meaning, to account for them. No society racing through the turbulence of the next several decades will be able to do without specialized centers in which the rate of change is artificially depressed. To phrase it differently, we shall need enclaves of the past—communities in which turnover, novelty and choice are deliberately limited. These may be communities in which history is partially frozen, like the Amish villages of Pennsylvania, or places in which the past is artfully simulated, like Williamsburg, Virginia or Mystic, Connecticut. Unlike Williamsburg or Mystic, however, through which visitors stream at a steady and rapid clip, tomorrow’s enclaves of the past must be places where people faced with future shock can escape the pressures of overstimulation for weeks, months, even years, if they choose. In such relaxed and peaceful communities, individuals who need or want a more relaxed, less stimulating existence should be able to find it. The communities must be consciously encapsulated, selectively cut off from the surrounding society. Vehicular access should be limited to avoid traffic. Newspapers should be weeklies instead of dailies. If permitted at all, radio and television should be broadcast only for a few hours a day, instead of round the clock. Only special emergency services—healthy, for example—should be maintained at the maximum efficiency permitted by advanced technology. #RandolphHarris 2 of 22

Such communities not only should not be derided, they should be subsidized by the larger society as a form of mental and social insurance. In times of extremely rapid change, it is possible for the larger society to make some irreversible, catastrophic error. Imagine, for instance, the widespread diffusion of a food additive that accidentally turns out to have thalidomide-like effects. One can conceive of accidents capable of sterilizing or even killing whole populations. By proliferating enclaves of the past, living museums as it were, we increase the changes that someone will be there to pick up the pieces in case of massive calamity. Such communities might also serve as experiential teaching machines. Thus children from the outside World might spend a few months in a simulated feudal village, living and actually working as children did centuries ago. Teenagers might be required to spend some time living in a typical early industrial community and to actually work in its mill or factory. Such living education would give them a historical perspective no book could ever provide. It these communities, people who want a more relaxed and peaceful life might actually make a career out of “being” Shakespeare or Ben Franklin or Napoleon—not merely acting out their parts on stage, but living, eating, sleeping, as they did. The career of “historical simulant” would attract a great many naturally talented actors. Every society will need sub-societies whose members are committed to staying away from fad. We may even want to play people not to use the latest goods, not to enjoy the most automated and sophisticate conveniences. #RandolphHarris 3 of 22

By the same token, just as we make it possible for some people to live at a slower pace of the past, we must also make it possible for individuals to experience aspects of their future in advance. Thus, we shall also have to create enclaves of the future. In a limited sense, we are already doing this. Astronauts, pilots and other specialists are often trained by placing them in carefully assembled simulations of the environments they will occupy at some date in the future when they actually participate in a mission. By duplicating the interior of a cockpit or a capsule, we allow them to become accustomed, by degrees, to their future environment. Police and espionage agents, as well as commandos and other military specialists, are pre-trained by watching movies of the people they will have to deal with, the factories they are supposed to infiltrate, the terrain they will have to cover. In this way they are prepared to cope with a variety of future contingencies. There is no reason why the same principle cannot be extended. Before dispatching a worker to a new location, one and one’s family ought to be shown detailed moves of the neighbourhood they will live in, the school their children will attend, the stores in which they will shop, perhaps even of the teachers, shopkeepers, and neighbours they will meet. By preadapting them in this way, we can lower their anxieties about the unknown and prepare them, in advance, to cope with many of the problems they are likely to encounter. Tomorrow, as the technology of experiential simulation advances, we shall be able to go much further. #RandolphHarris 4 of 22

The pre-adapting individual will be able not merely to see and hear, but to touch, taste and smell the environment one is about to enter. One will be able to interact vicariously with the people in one’s future, and to undergo carefully contrived experiences designed to improve one’s coping abilities. The “psych-corps” of the future will find a fertile market in the design and operation of such preadaptive facilities. Whole families may go to “work-learn-and-play” enclaves which will, in effect, constitute museums of the future, preparing them to cope with their own personal tomorrows. Mesmerized as we are by the very idea of change, we must guard against the notion that continuity is a negligible—if not reprehensible—factor in human history. It is a vitally important ingredient in the life of individuals, organizations and societies. In the light of theory of the adaptive range, it becomes clear that an insistence on continuity in our experience is not necessarily “reactionary,” just as the demand for abrupt or discontinuous change is not necessarily “progressive.” In stagnant societies, there is a deep psychological need for novelty and stimulation. In an accelerative society, the need may well be for the preservation of certain continuities. In the past, ritual provided an important change-buffer. Anthropologists tell us that certain repeated ceremonial forms—rituals surrounding birth, death, puberty, marriage and so on—helped individuals in primitive societies to re-establish equilibrium after some major adaptive event had taken place. There is no evidence that a secularized urban World has lessened the need for ritualized expression. Whole societies, whatever their sizes and degrees of complexity, need controls to ensure the maintenance of equilibrium, and control comes in several forms. One is ritual. Ritual survives today in the public appearances of heads of state, in religion, in business. #RandolphHarris 5 of 22

These, however, represent the merest tip of the ritual iceberg. In the New World, for example, the sending of Christmas cards is an annual ritual that not only represents continuity in its own right, but which helps individuals prolong their all-too-temporary friendships or acquaintanceships. The celebration of birthdays, holidays, or anniversaries are additional examples. The fast-burgeoning greeting-cards industry—7,000,000,000 greeting cards are sold annually in the United States of America alone—is an economic monument to the society’s continuing need for some semblance of ritual. Repetitive behaviour, whatever else its functions, helps give meaning to non-repetitive events, by providing the backdrop against which novelty is silhouetted. After examining one hundred published autobiographies, it was discovered that seventy-three in which the writers described procedures which were “unequivocally classifiable as family rituals.” These rituals, arising from some simple or random bits of family interaction, started to set, because they were successful or satisfying to members, and through repetition they jelled into very definite forms. As the pace of change accelerates, many of these rituals are broken down or denatured. Yet we struggle to maintain them. One non-religious family periodically offers a secular grace at the dinner table, to honour such benefactors of humankind as Sarah Winchester or Martin Luther. Husbands and wives speak of “our song” and periodically revisit “the place where they first met.” In the future, we can anticipate greater variety in the kinds of rituals adhered to in family life. #RandolphHarris 6 of 22

As we accelerate and introduce arhythmic patterns into the pace of change, we need to mark off certain regularities for preservation, exactly the way we now mark off certain forests, historical monuments, or bird sanctuaries for protection. We may even need to manufacture ritual. No longer at the mercy of the elements as we once were, no longer condemned to darkness at night or frost in the morning, no longer positioned in an unchanging physical environment, we are helped to orient ourselves in space and time by social, as distinct from natural, regularities. In the United States of America, the arrival of spring is marked for most urban dwellers not by a sudden greenness—there is little green in Manhattan—but by the opening of baseball season. The first ball is thrown by the President or some other dignitary, and thereafter millions of citizens follow, day by day, the unfolding of a mass ritual. Similarly, the end of the summer is marked as much by the World Series as by any natural symbol. Even those who ignore sports cannot help but be aware of these large and pleasantly predictable events. Radio and television carry baseball int every home. Newspapers are filled with sports and news. Imagines of baseball form a backdrop, a kind of musical obbligato that enters our awareness. Whatever happens to the stock market, or to World politics, or to family life, the American League and the National League run through their expected motions. Outcomes of individual games vary. The standings of the teams go up and down. However, the drama plays itself out within a set of reassuringly rigid and durable rules. #RandolphHarris 7 of 22

The opening of Congress every January; the appearance of new car models in the fall; seasonal variations in fashion; the April 15 deadline for filing income tax; the arrival of Christmas; the New Year’s Eve party; the fixed national holidays. All these punctuate our time predictably, supplying a background of temporal regularity that is necessary (though hardly sufficient) for mental health. The pressure of change, however, is to “unhitch” these from the calendar, to loosen and irregularize them. Often there are economic benefits for doing so. However, there may also be hidden costs through the loss of stable temporal points of reference that today still lend some pattern and continuity to everyday life. Instead of eliminating these wholesale, we may wish to retain some, and, indeed, to introduce certain regularities where they do not exist. (Boxing championship matches are held at irregular, unpredictable times. Perhaps these highly ritualistic events should be held at fixed intervals as the Olympic games are.) As leisure increases, we have the opportunity to introduce additional stability points and rituals into the society, such as new holidays, pageants and games. Such mechanisms could not only provide a backdrop of continuity in everyday life, but serve to integrate societies, and cushion them somewhat against the fragmenting impact of super-industrialism. We might, for example, create holidays to honour Galileo or Mozart, Einstein or Cezanne. We might create a global pageantry based on human’s conquest of outer space. #RandolphHarris 8 of 22

Even now the succession of space launchings and capsule retrievals is beginning to take on a kind of ritual dramatic pattern. Millions stand transfixed as the countdown begins and the mission works itself out. For at least a fleeting instant, they share a realization of the oneness of humanity and its potential competence in the face of the Universe. By regularizing such events and by greatly adding to the pageantry that surrounds them, we can weave them int the ritual framework of the new society and use them as sanity-preserving points of temporal reference. Certainly, July 20, the day Astronaut Armstrong took “one small step for man, one giant leap for mankind,” ought to be made into an annual global celebration of the unity of humans. In thus way, by making use of new materials, as well as already existing rituals, by introducing change wherever possible, in the form of predictable, rather than erratic chains of events, we can help provide elements of continuity even in the midst of social upheaval. The cultural transformation of the Manus Islanders was simple compared with the one we face. We shall survive it only if we move beyond personal tactics to social strategies—providing new support services for the change-harassed individual, building continuity and change-buffers into the emergent civilization of tomorrow. All this is aimed at minimizing the human damage wrought by rapid change. However, there is another way of attacking the problem, too. This is to expand human’s adaptive capacities—the central task of education during the Super-age of information Revolution. #RandolphHarris 9 of 22

The older term “sentiment” will be used for permanent ordered families of governing dispositions, such as the sense of justice and the love of human kind, and for lasting attachments to particular individuals or associations that have a central place in a person’s life, as we discuss the three stages of morality in more detail. Thus there are both moral and natural sentiments. The term “attitude” will be used more broadly. Like sentiments, attitudes are ordered families of dispositions either moral or natural, but in their case the tendencies need not be so regulative or enduring. The phrases “moral feeling” and “moral emotions” for the feelings and emotions that we experience on particular occasions will be used, and we will clarify the connection between moral sentiments, attitudes, and feelings, and the relevant moral principles. The main features of moral sentiment can perhaps be best elucidated by considering the various questions that arise in trying to characterize them and the various feelings in which they are manifested. It is worthwhile to observe the ways in which they are distinguished both from each other and from those natural attitudes and feelings with which they are likely to be confused. Thus, first of all, there are such questions as the following. What are the linguistic expressions that are used to give voice to having a particular moral feeling, and the significant variations, if any, in these expressions? What are the characteristic behavioural indications of a given feeling, and what are the ways in which a person typically betrays how one feels? What are the characteristic sensations and kinesthetic feelings, if any, that are connected wit moral emotions? #RandolphHarris 10 of 22

When a person is angry, for example, one may feel hot; one may tremble and experience a tightening of the stomach. One may be unable to speak without one’s voice shaking; and perhaps one cannot suppress certain gestures. If there are such characteristic sensations and behavioural manifestations for a moral feeling, these do not constitute the feeling of guilt, shame, indignation, or whatever. Such characteristic sensations and manifestations are neither necessary nor sufficient in particular instances for someone to feel guilty, ashamed, or indignant. This is not to deny that some characteristic sensations and behavioural manifestations of disturbance may be necessary if one is to be overwhelmed by feelings of guilt, shame, or indignation. However, to have these feelings it is often sufficient that a persona sincerely say that one feels guilty, ashamed, or indignant, and that one is prepared to give an appropriate explanation of why one feels as one does (assuming of course that one accepts this explanation as correct). This last consideration introduces the main question in distinguishing the moral feelings from other emotions and from each other, namely: What is the definitive type of explanation required for having a moral feeling, and how do these explanations differ from one feeling to another? Thus when we ask someone why one feels guilty, what sort of answer do we want? Certainly not any reply is acceptable. A reference merely to expected punishment is not enough; this might account for fear or anxiety, but not for guilt feelings. #RandolphHarris 11 of 22

Similarly, mention of harms or misadventures that have fallen upon oneself as a consequence of one’s past actions explains feelings of regret but not those of guilt, and must less those of remorse. To be sure, fear and anxiety often accompany feelings of guilt for obvious reasons, but these emotions must not be confused with the moral feelings. We should not suppose, then, that the experience of guilt is somehow a mixture of fear, anxiety, and regret. Anxiety and fear are not moral feelings at all, and regret is connected with some view of our own good, being occasioned, say, by failure to further our interests in sensible ways. Even such phenomena as neurotic guilt feelings, and other deviations from the standard case, are accepted as feelings of guilt and not simply as irrational fears and anxieties because of the special type of explanation for the departure from the norm. It is always supposed in such cases that a deeper psychological investigation will uncover (or has uncovered) the relevant similarity to other guilt feelings. In general, it is a necessary feature of moral feelings, and part of what distinguishes them from the natural attitudes, that the person’s explanation of one’s experience invokes a moral concept and its associated principles. One’s account of one’s feeling makes reference to an acknowledged right or wrong. When we question this, we are likely to offer various forms of guilt feelings as counterexamples. This is easy to understand since the earliest forms of guilt feelings are those of authority guilt, and we are unlikely to grow up without having what one may call residue guilt feelings. For example, a person raised in a strict religious sect may have been taught that going to the theater is wrong. While one no longer believes this, one tells us that one still feels guilty when attending the theater. However, these are not proper guilt feelings, since one is not about to apologize to anyone, or to resolve not to see another play, and so on. #RandolphHarris 12 of 22

Indeed, one should say rather that one has certain sensations and feelings of uneasiness, and the like, which resemble those which one has when one feels guilty. Assuming, then, the soundness of the contract view, the explanation of some moral feelings relies on principles of right that would be chosen in the original position, while the other moral feelings are related to the concept of goodness. For example, a person feels guilty because one knows that one has taken more than one’s share (as defined by some just scheme), or has treated others unfairly. Or a person feels ashamed because one has been cowardly and not spoken out. One has failed to live up to a conception of moral worth which one has set oneself to achieve. What distinguishes the moral feeling from one another are the principles and faults which explanations typically invoke. For the most part, the characteristic sensations and behavioural manifestations are the same, being psychological disturbances and having the common features of these. It is worthwhile to note that the same action may give rise to several moral feelings at once provided that, as is often the case, the appropriate explanation for each one can be given. For example, a person who cheats may feel both guilty and ashamed: guilty because one has violated a trust and unfairly advanced oneself, one’s guilt being in answer to the injuries done to others; ashamed because by resorting to such means one has convicted oneself in one’s own eyes (and in those of others) as weak and untrustworthy, as someone who resorts to unfair and covert means to further one’s ends. #RandolphHarris 13 of 22

These explanations appeal to different principles and values, thus distinguishing the corresponding feelings; but both explanations frequently apply. We may add here that for a person to have a moral feeling, it is not necessary that everything asserted in one’s explanation be true; it is sufficient that one accepts the explanation. Someone may be in error, then, in thinking that one has taken more than one’s share. One may not be guilty. Nevertheless, one feels guilty since one’s explanation is of the right sort, and although mistaken, the beliefs one expresses are sincere. Next, there is a group of questions concerning the relation of moral attitudes to actions: What are the characteristic intentions, endeavours, and inclinations of a person experiencing a given feeling? What sorts of things does one want to do, of find oneself unable to do? Any angry human characteristically tries to strike back, or to block the purposes of the person at whom one is angry. When plagued by feelings of guilt, say, a person wishes to act properly in the future and strives to modify one’s conduct accordingly. One is inclined to admit what one has done and to ask for reinstatement, and to acknowledge and accept reproofs and penalties; and one finds oneself less able to condemn others when they behave wrongly. The particular situation will determine which of these dispositions are realized; and we may also suppose that the family of dispositions which may be elicited varies according to the morality of the individual. #RandolphHarris 14 of 22

It is clear, for example, that the typical expression of guilt and the appropriate explanations will be quite different as the ideals and roles of the morality of association become more complex and demanding; and these feelings in turn will be distinct from the emotions connected with the morality of principles. In justice as fairness, these variations are accounted for in the first instance by the content of the corresponding moral view. The structure of precepts, ideals, and principles shows what sorts of explanations are required. Further, we can ask: What emotions and responses does a person having a particular feeling expect on the part of other persons? How does one anticipate that they will react toward one, as this is shown, say, in various characteristic distortions in one’s interpretation of others’ conduct toward one? Thus, one who feels guilty, recognizing one’s action as a transgression of the legitimate claims of others, expects them to resent one’s conduct and to penalize one in various ways. One also assumes that third parties will be indignant with one. Someone who feels guilty, then, is apprehensive about the resentment and indignation of others, and the uncertainties which thereby arise. By contrast, someone who feels ashamed anticipates derision and contempt. One has fallen short of a standard of excellence, given in to weakness, and shown oneself unworthy of association with others who share one’s ideals. One is apprehensive lest one be cut off and rejected, made an object of scorn and ridicule. Just as the feelings of guilt and shame have different principles in their explanations, they lead us to anticipate different attitudes in other persons. #RandolphHarris 15 of 22

In general, guilt, resentment, and indignation invoke the concept of right, whereas shame, contempt, and derision appeal to the concept of goodness. And these remarks extend in the obvious way to feelings of duty and obligation (if there are such), and to proper pride and a sense of one’s own worth. Finally, we can ask: What are the characteristic temptations to actions that give rise to the moral feeling and how is the feeling typically resolved? Here again there are marked differences between the moral emotions. Feelings of guilt and shame have different settings and are overcome in distinct ways, and these variations reflect the defining principles with which they are connected and their peculiar psychological bases. Thus, for example, guilt is relieved by reparation and the forgiveness that permits reconciliation; whereas shame is undone by proofs of defects made good, by a renewed confidence in the excellence of one’s persona. It is also clear, for example, that resentment and indignation have their characteristic resolutions, since the first is aroused by what we regard as wrongs done to ourselves. The second is concerned with wrongs done to others. Yet the contrasts between the feelings of guilt and shame are so striking that it is helpful to note how they fit in with the distinctions made between different aspects of morality. As we have seen, a breach of any virtue may give rise to shame; it suffices that one prizes the form of action among one’s excellences. Analogously, a wrong can always occasion guilt whenever others are in some way harmed, or their rights violated. #RandolphHarris 16 of 22

Thus guilt and shame reflect the concern with others and with one’s person that must be present in all moral conduct. Nevertheless, some virtues, and so those moralities that that emphasize them, are more typical of the standpoint of one feeling than the other, and therefore are more closely connected with it. Thus in particular, the moralities of supererogation provide the stage for shame; for they represent the higher forms of moral excellence, the love of humankind and self-command, and in choosing them one risks failure from their very nature. It would be a mistake, however, to emphasize the perspective of one feeling more than the other in the complete moral conception. For the theory of right and justice is founded on the notion of reciprocity which reconciles the points of view of the self and of others as equal moral persons. This reciprocity has the consequence that both perspectives characterize moral thought and feeling, usually in roughly even measures. Neither concern for others nor for self has priority, for all are equal; and the balance between persons is given by the principles of justice. And where this balance moves to one side, as with the moralities of supererogation, it does so from the election of self, which freely takes on the larger part. Thus while we may think the points of view of the self and of others as characteristic of some moralities historically, or of certain perspectives within a full conception, a complete moral doctrine includes both. All by themselves, a morality of shame or of guilt is but a part of a moral view. #RandolphHarris 17 of 22

Therefore, moral attitudes are not to be identified with characteristic sensations and behavioural manifestations, even if these exist. Moral feelings required certain types of explanations. Thus, the moral attitudes involve the acceptance of specific moral virtues; and the principles which define these virtues are used to account for the corresponding feelings. The judgments that elucidate different emotions are distinguished from one another by the standards citied in their explanation. Guilt and shame, remorse and regret, indignation and resentment, either appeal to principles belonging to different parts of morality or invoke them from contrasting points of view. An ethical theory must explain and find a place for these distinctions, although presumably each theory will try to do so in its own way. So many people gave me something or were something to me without knowing it. I always think that we all live, spiritually, by what others have given us in the significant hours of our life. These significant hours do not announce themselves as coming but arrive unexpected. The great enemy of morality has always been indifference. As children, as far as our awareness of things went, we had an elementary capacity for compassion. However, our capacity did not develop over the years in proportion to the growth of our understanding. This was uncomfortable and bewildering. We noticed so many people who no longer had compassion or empathy. Then we, too, suppressed our sensitivity so as to be like everyone else. #RandolphHarris 18 of 22

We did not want to be different from them, and we did not know what to do. Thus many people become like houses in which one story after another has been vacated, a lifeless structure in which all windows look empty and strange, deserted. The purpose of existence is that we are human beings, all nations and the whole of humanity, should constantly progress toward perfection. We must search for these conditions and hold fast to these ideals. If we do this, our finite spirit will be in harmony with the infinite. What gives us an advantage in life is the supernatural power of God! What does the word “soul” mean? No one can give a definition of the soul. However, we know what it feels like. The soul is the sense of something higher than ourselves, something that stirs in us thoughts, hopes, and aspirations which go out to the World of goodness, truth and beauty. The soul is a burning desire to breathe in the World of light and never to lose it—to remain children of the light. As a child of God, one is positioned in Heavenly places, and seated with Christ Jesus. It is true that there is a World of being where error, evil, and sickness are quite unknown and also true that humans can penetrate and dwell in this World. Within, all will be harmony, goodness, healthy. We can have this now by liberating ourselves from the flesh and its environment, but only in our attitude towards them. Both will still be there. Eventually we will all get to the kingdom of God. Now, however, by intense inward concentration resulting in a trance-like state, we can think out our existence completely for a time, but not for all time. There is no disease which can affect the human soul, no sickness which can lay it low. It is our incorruptible element. Hence it is certainly true to say that the perfect human does not suffer from these things. However, what is usually ignored or generally unknown is that the perfect human does not exist on Earth, only in Heaven; never in the flesh, only in the spirit. #RandolphHarris 19 of 22

This Earth and this body have been given over to the alternations of decay and growth, of death and birth—in short, to processes of change involving corruptibility. There is only one sure, permanent, and impeccable way of overcoming disease or sickness, and that is to live consciously in the Overself as well as in the body. Whoever understands all this will find it easy to understand that the same causes prevent the possibility of living forever in identically the same body, and thus of attaining physical immorality. The laws which influence the building up of the body are precisely the laws which also influence its eventual breakdown. There is no trustworthy record in history that any human being has so far evaded the operation of these laws and survived the planet’s vast evolutionary cycles. That humans may discover how to prolong their life beyond the present average span or how to preserve one’s body in good functional and organic health is, however, a possibility which need not in any way be denied by these statements. That alone can exist forever which is not compounded together out of different elements, for it is a law which we see everywhere at work in the Universe that all such composite things must become decomposed again in time. We may  be able to devise means to prolong the body’s life, and maybe one day we will be able to immortalize it. The higher self is a paradox. It is both central and universal. The two are the knowledge that no two human beings are alike refers to their bodies and minds. However, this leaves out the part of their nature which is spiritual, which is found and experiences in deep prayer. #RandolphHarris 20 of 22

In that, the deepest part of their conscious being, the personal self vanishes; only consciousness-in-itself, thought-free, World-free, remains. This is the source of the “I” feeling, and it is exactly alike in the experience of all other human beings. This is the part which never dies, where God and humans mingle. The healing of our relationship with this planet ultimately needs to emerge from our hearts and our spirits. We need to link our personal spiritual life with that of the entire biosphere. Perhaps everything prays—not only humans. The beauty of the trees, the softness of the air, the fragrance of the grass speaks to me. The summit of the mountain, the thunder of the sky, the rhythm of the sea, speaks to me and my heart soars. We must align our spirit with the creative power the pervades the material World. We are body and spirit, one with the Earth and with all of creation. Think of the universal marriage of matter and spirit. We humans are not here simply as transients waiting for a ticket to somewhere else. Heavenly is my father and my Earth mother and even such a small creature as I finds in intimate place in its midst That which extends throughout the Universe, I regard as my body and that which directs the Universe, I regard as my nature. All people are my brothers and sisters and all things are my companion. We listen to the World around us and allow the impressions made upon us by the outer World, and the expressions of our inner life, to flow into one another, to enhance and reflect each other. As we deepen our understanding of prayer, differences within the form become less important. The divine may be sacred, powerful, vulnerable, or fearsome, but it is always embodies and ultimately unnamable. #RandolphHarris 21 of 22

Faced as we are now with the diminishing richness and vitality of life on Earth, we need to understand and re-experience our unity with the natural World. Fostering this transformation is the challenge and task of our generation. The beauty of Earth Prayer is that it reminds us that we are not alone in this task. In forest clearings, beneath star-filled skies, in cathedrals, and before the hearth, men and own have always given voice to this impulse. In prayer, we join our voice with God to call forth the healing that is needed. Hear, O America: the Lord our God, the Lord is One. One is our God; great is our Lord; holy is His name. Extol the Lord with me, and together let us exalt His name. Thine, O Lord, is the greatness and the power, the glory, the victory and the majesty; for all that is in the Heaven and on the Earth is Thine. Thine is the kingdom, O Lord, and Thou art exalted supreme above all. Exalt the Lord our God, and worship at His footstool; holy his He. Exalt the Lord our God, and worship at his Holy mountain; for the Lord our God is holy. May the Father of compassion have mercy upon a people whom He lovingly tended. May He remember the covenant with the patriarchs; may He deliver us from evil times, curb the evil inclinations in the people whom He hath tenderly protected, and graciously grant us enduring deliverance. May He abundantly fulfill our desires and grant us salvation and mercy. May God help, shield and save all who trust in Him; and let us say, Amen. Ascribe greatness unto our God, and render honour to the Torah. Blessed be He who in His holiness gave the Torah to His people America. And you who cleave unto the Lord your God, are alive everyone of you this say. #RandolphHarris 22 of 22

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