Wars can be won or lost, but the battlefields waged inside a human’s soul, only love can heal those wounds. Without the right people in our life, we will never fulfill God’s purpose. Succeeding at any endeavour is dependent on the nature and quality of your relationships. The scriptures tells us the Lord “established the Constitution of this land, by the hands of wise men whom I raised up unto this very purpose, and redeemed the land by the shedding of blood,” reports Doctrine and Covenants 101.80. The land was “redeemed” indeed by thousands killed and wounded along the way at Germantown, at Bemis Heights and Charleston, and so many other places in the American Revolution. The singers of the Declaration of Independence and the framers of the Constitution were inspired from on high to do that work. An objective study of the delegates involved—their fears, their limitations, vested interests, and the like—makes it clear that they were not the sort of men we usually think of as prophets. Nonetheless they were inspired, and the Constitution they provided can be designated accurately as a divine document. However, even a divine constitution required something further; it demands a kind of people who will, by their very natures, receive and respect such a constitution and function well within the conditions it establishes. Where indeed shall we find such people today? I recall one. It was in a concentration camp I helped liberate during the American revolution in the 18^th century. There were thousands of American prisoners held by the British during the war. Of all the prisoners held in captivity, 80 percent of them died. New York City was the main city were prisoners were held. #RandolphHarris 1 of 20

As we blew the lock off the door and tried to assist the miserable and the painful inside, I was interrupted by a tap on my boot and found, wallowing in the mud, a Protestant minister. One of his first request was, “Soldier, do you have a flag?” Later when we retrieved one from the saddle on one of the horses, I gave it to him on a stretcher and with tears in his eyes he said, “Thank God, you came.” Again the Lord said, “Wherefore, this land is consecrated unto him who he shall bring. And if it so be that they shall serve him according to the commandments which he hath given, it shall be a land of liberty unto them,” reports 2 Nephi 1.7. As Christian’s then, we know why some people came to America and others did not. We have done as well as could be expected, and are richly blessed despite our shortcoming because the Lord has thus far held us in His hands and worked His purposes, His ultimate purposes, through us. During the war, as many of 8,000 soldiers were killed, approximately 20,000 died from illness or starvation. An estimated 25,000 were wounded. Nearly 30 percent of the army was killed, wounded or captured. Can you understand, this is what America is all about? Standing up for your freedom and honor and being willing to risk your life. You and I know, and you and I alone really know, the reason for this blessed and beautiful land. In a World where men have given up on this most vital question, we know the purpose of America. Can you understand the way God has worked?? And if you do, will you join me in this day to committing yourself to preach the message of the Lord’s glorious achievement in America? #RandolphHarris 2 of 20

This is a time when you and I can afford to be patriotic, in the best sense of that term. There is a reason to be proud that we live in an established land that has been conditioned by the Lord so that His gospel could be restored. The purpose of American was to provide a setting wherein that was possible. All else takes its power from that one great, central purpose. Anti-God is Anti-American. By striving to make our citizenry the righteous people the Lord required of us. And by telling the story of what the Lord has done for us is how we make a great church. “Oh beautiful for patriot dreams, that seed beyond the years. Thine alabaster cities gleam undimmed by human tears. America! America! God shed His grace on thee. And crown thy good with brotherhood from sea to shining sea.” (Katherine Bates, “Oh Beautiful for Spacious Skies,” Hymns, no. 126.) May that be the song of our heart and prayer for fulfillment, I humbly pray as I bear witness to these truths and add my testimony that God lives, that Jesus is the Christ, and that here sits his prophet, in the name of the Lord Jesus Christ. Amen. Unless a civilization has some explanation for why things happen—even if its explanation is nine parts mystery to one part analysis—it cannot program lives effectively. People, in carrying out the imperatives of their culture, need some reassurance that their behaviour will produce results. And this implies some answer to the perennial why. Second Wave civilization came up with a theory so powerful it seemed sufficient to explain everything. A sock smashes into the surface of a pond. Ripples swiftly radiate out across the water. Why? What causes this event? Chances are that children of industrialism would say, “because someone threw it.” #RandolphHarris 3 of 20

An educated European gentleman of the twelfth or thirteenth century, in attempting to answer this question, would have had ideas remarkably different from our own. He probably would have relied on Aristotle and searched for a material cause, a formal cause, an efficient cause, and a final cause, no one of which would, by itself, have been sufficient to explain anything. A medieval Chinese sage might have spoken about the yin and yang, and the force-field of influences in which all phenomena were believed to occur. Second Wave civilization found its answer to the mysteries of causation in Newton’s spectacular discovery of the universal law of gravitation. For Newton, causes were “the forces impressed upon the bodies to generate motion.” The conventional example of Newtonian cause and effect is the billiard balls that strike one another and move in response to one another. This notion of change, which focused exclusively outside forces that are measurable and readily identifiable, was extremely powerful because it dovetailed perfectly with the new indust-real notions of linear space and time. Indeed, Newtonian or mechanistic causation, which came to be adopted as the industrial revolution spread over Europe, pulled indust-reality together into a hermetically sealed package. If the World consisted of separate particles—miniature billiard balls—then all causes arose from the interaction of these balls. One particle or atom struck another. The first was the cause of the movement of the next. That movement was the effect of the movement of the first. There was no action without motion in space, and no atom could be in more than one place at one time. #RandolphHarris 4 of 20

Suddenly a Universe that had seemed complex, cluttered, unpredictable, richly crowded, mysterious, and messy, began to look neat and tidy. Every phenomenon from the atom inside a human cell to the coldest star in the distant night sky could be understood as matter in motion, each particle activating the next, forcing it to move in an endless dance of existence. For the atheist this view provided an explanation of life in which, as Pierre-Simon Laplace later put it, the hypothesis of God was unnecessary. For the religious, however, it still left room for God, since He could be regarded as the Prime mover who used the cue stick to set the billiard balls in motion, then perhaps retired from the game. This metaphor for reality came like a shot of intellectual adrenalin into the emerging indust-real culture. Of the French Revolution, the Baron d’Holbach, exulted, “The Universe, that vast assemblage of everything that exists, presents only matter and motion: the whole offers to our contemplation nothing but in immense, an uninterrupted succession of causes and effects.” It is all there—all implied in that one short, triumphant statement: the Universe is an assembled reality, made of discrete parts put together into an “assemblage.” Matter can only be understood in terms of motion—id est, movement through space. Events occur in a [linear] succession, a parade of event moving down the line of time. Human passions like hatred, selfishness, or love, d’Holbach went on, could be compared to physical forces like repulsion, inertia, or traction, and a wise political state could manipulate them for the public good just as science could manipulate the physical World for the common good. #RandolphHarris 5 of 20

It is precisely from this indust-real image of the Universe, from the assumptions buried within it, that some of the most potent of our personal, social, and political behaviour patterns have come. Buried within them was the implication that not only the cosmos and nature but society and people behaved according to certain fixed and predictable laws. Indeed, the greatest thinkers of the Second Wave were precisely those who most logically and forcefully argued the lawfulness of the Universe. Newton seemed to have discovered the laws that programmed the Heavens. Darwin had identified the laws that programmed social evolution. And Freud supposedly laid bare the laws that programmed the psyche. Others—scientists, engineers, social scientists, psychologist—pressed the search for still more, of different, laws. Second Wave civilization now has at its command a theory of causality that seemed miraculous in is power and wide applicability. Much that hitherto had seemed complex could be reduced to simple explanatory formulae. Nor were these laws or rules to be accepted simply because Newton or Marx or someone laid them down. They were subject to experiment and empirical test. They could be validated. Using them, we could build bridges, send radio waves into the sky, predict and retrodict biological change; we could manipulate the economy, organize political movements or machines, and even—so they claimed—foresee and shape the behaviour of the ultimate individual. All that was needed was to find the critical variable to explain any phenomenon.  If and only if we could find the appropriate “billiard ball” and hit it from the best angle, we could accomplish anything. #RandolphHarris 6 of 20

This new causality, combined with the new images of time, space, and matter, liberated much of the human race from the tyranny of ancient mumbo jumbo. It made possible triumphant achievements in science and technology, miracles of conceptualization and practical accomplishment. It challenged authoritarianism and liberated the mind from millennia of imprisonment. However, indust-reality also created its own new prison, an industrial mentality that derogated or ignored what it could not quantify, that frequently praised critical rigor and punished imagination, that reduced people to oversimplified protoplasmic units, that ultimately sought an engineering solution for any problem. Nor was indust-reality as morally neutral as it pretended to be. It was, as we have seen, the militant super-ideology of Second Wave civilization, the self-justifying source from which all the characteristic left-wing and right-wing ideologies of the industrial age sprang. Like any culture, Second Wave civilization produced distorting filters through which its people came to see themselves and the Universe. This package of ideas, images, assumptions—and the analogies that flowed from them—formed the most powerful cultural system in history. Indust-reality, the cultural face of industrialism, fitted the society it helped to construct. It helped create the society of big organizations, big cities, centralized bureaucracies, and the all-pervasive marketplace, whether capitalist or socialist. It dovetailed perfectly with new energy systems, family systems, technological systems, economic systems, political and value systems that together formed the civilization of the Second Wave. #RandolphHarris 7 of 20

It is that entire civilization taken together, along with its institutions, technologies, and its culture, that is now disintegrating under an avalanche of change as the Third Wave, in its turn, surges across the planet. We live in the final, irretrievable crisis of industrialism. And as the industrial age passes into history, a new age is born. The myth of suburbia, like all myths, contained elements of fact. That the new suburbs were architecturally similar was beyond dispute. However, the claim commonly made that this conformity also included all cultural tastes, child-rearing practices, levels of social activity, and patterns of neighbouring carried the argument to caricature. While the image of compulsive conformity and socialization was caricature, it is true that people in the suburbs were more socially homogeneous and more likely to engage in social interaction. There was general agreement that there were some differences, but their consequences were minimal. Nor was there any consensus on why, in suburbs, there was greater involvement with neighbours. Part of the difference, doubtlessly, can be explained by the presence of young children and higher family incomes, but even with these variables taken into account, differences remain. The more localized in nature of suburban friendship networks might simply reflect the relative isolation of the suburb and the greater difficulty of maintaining ties with those more distant. It also was suggested that suburbanites self-select for personality traits favouring sociability. In this view those who opt for the suburbs have chosen a lifestyle emphasizes “familism” over alternatives such as “careerism” and “consumership.” #RandolphHarris 8 of 20

However, the data do not appear to support this explanation. Research does suggest that the suburban neighbourhood does foster somewhat greater political participation. Suburbanites as a group tend to be somewhat more affluent than city dwellers and desire a more familistic lifestyle. It appears that those living in suburbs have some minor differences in tastes from city dwellers, for example, preferring gardening and rating cultural affairs lower. However, there is no evidence that suburban living changes tastes. Rather, those who value nature tend to gravitate toward suburbs, just as those who prefer easy access to a full cultural life tend to prefer the city. There is no evidence that suburbanites make less use of museums, concert, and art galleries than do otherwise equivalent city dwellers. Expressways allow suburbanites to get to many events as fast as those living in outer-city neighbourhoods. In recent years popular culture, such as first-run movies or sports events, have occurred outside the central city. For example, the Detroit Pistons’ basketball stadium is outside Detroit, and the New York Giants play their football in New Jersey. Needless to say, postwar suburbanites did not view themselves as living lives devoid of culture or as being excessively conforming, hyperactive joiners. They already knew what researcher such as Bennett Berger and Herbert Gans would confirm. That is, the new suburbanites had not given up their individuality, political affiliation, ethnic identity, or religious heritage as they moved houses. #RandolphHarris 9 of 20

For good or ill, studies from the era of the 1950s achieved widespread popular as well as professional attention. The Organization Man was a widely read and discussed best-seller. It and its ilk helped set out contemporary view of suburbia suffered from sone serious limitations. One of the most obvious problems was rooted in the authors having preset expectations. Additionally, questions can be asked about how and why the various study sites were chosen. Rather than being “typical” suburbs, it is clear today that the sites were chosen precisely because hey were “interesting.” That is, they were selected because they were in some respects atypical, not because they were just like everyplace else. This approach to selection of a community may lead to more interesting reading, but it by definition limits generalization. The suburbs written about, for example, were almost invariably new, large-scale developments sprouting at the urban periphery. Little or no attention was paid to other types of suburbs, such as industrial suburbs, working-class suburbs, or even old established WASP suburbs. The focus of the studies was on the new middle-class subdivisions built to house young ex-GIs, their wives, and their children. Although it was not scientifically, or even logically, valid to generalize from these new suburbs to all suburbs, this was commonly done. Additionally, many of the studies fell into the so-called ecological fallacy of trying to generalize from the characteristics of an area to the characteristics of all individuals who live in that area. #RandolphHarris 10 of 20

Furthermore, their observations of supposedly typical suburban lifestyles were based on a single look at a new suburb immediately following the first wave of settlement. We know that a mature community viewed ten or twenty years later shows a different pattern. For example, the supposed social ability of postwar suburbia can be attributed in good part to that fact that because of the limited housing type in each subdevelopment, most of the new inmovers were approximately the same age, had the same aged children, and had the common experience of all moving into similar new houses at the same time. Most of the men also shared common experience of military service. If there was not a high degree of social interaction under such circumstances, it would be unusual. However, when most of life is frightening, and I usually feel inadequate, I may decide that being an onlooker is safer than being a doer: it is less obtrusive and hence less likely to attract hostile notice in my direction. When watching “I” is out of touch with emotions, feelings, and impulses, I develop something like Fairbairn’s Central Ego, one of whose functions is to keep me out of situations so painful that I cannot cope. Being wounded and terrified, people may withdraw into themselves in order to avoid further hurt. The danger is that they will withdraw so far that they will be left totally bereft, and get so far out of touch with their needs and feelings that they get no signals from them: it appears to such people that they have no needs—they do not feel anything. Paradoxically that may be a terrible feeling! #RandolphHarris 11 of 20

The memory of having had feelings once, the capacity for which seems now lost, can fill a person with distress and longing. And in the present, I may want to keep in touch with the signals which come to me, yet be afraid of being overwhelmed by them if I do not attend to them. I may oscillate in and out of my feelings because I do not have the energy or strength to contain them at a practical level. There are other examples of the kind of people, people to whom messages from the World of others come only in very shadowy form, people not much in touch with what happens in the World of living-rooms, streets, or media. At first sight, this may not be obvious. However, slowly we realize that we are listening to someone who is not talking about people as we know them, in the round, but about “them.” We are listening to someone who can perceive only a few highly selected aspects of the World of people and things. “They,” the others, are not realistically perceived, but are experienced only in terms of their imagined capacity to assist, threaten, or frustrate. Sometimes, “they” are selectively perceived in such a way that the speaker can be both in touch with feelings, and yet able to keep them remote. “Do not be silly” or “Do not be so depressing” are examples of people speaking repressively to another person, while perhaps at the same time also disowning their own unacceptable notions. “He is out for what he can get” or “She sets her sights too high” may be said principally to enable the speaker to keep his or her own ideas isolated and disowned. Such people sometimes give us the impression that we and others are no experienced as independent people who existed before they walked into the room and who will continue to exist after they are out of sight; we are known only as experiences which must be controlled and kept away from contact with the self-image. #RandolphHarris 12 of 20

“Patient: I am very depressed. I had just been sitting and could not get out of the chair. There seems no purpose anywhere: the future is blank. I am very bored and want to change but I feel stuck…

Therapist: Your solution is to damp everything down, do not feel anything, give up all real relationships to people at an emotional level and just ‘do things’ in a meaningless way, like a robot.

Patient: Yes, I felt I did not care, did not register anything. Then I felt alarmed, this was dangerous. If I had not made myself do something, I would just have sat, not bothered, not interested.

Therapist: That is your reaction in analysis to me. Do not be influenced, do not be moved, do not be lured into reacting to me.

Patient: If I were moved at all, I would feel very annoyed with you. I hate and detest you for making me feel like this. The more I am inclined to be drawn to you, the more I feel a fool, undermined.”

Keep in mind that God is restoring to you the years the enemy devoured. And it may not be good to act like a robot, to not have feeling. It could cause you to have an accident. I was doing that one day, while ironing a pillow case and burned it because I was not in touch with what I was doing. It is always import to feel. #RandolphHarris 13 of 20

How long with humankind have to go before they realize the only solution to self-annihilation is trust? Cut off from the external World and living in my own phantasy, I cannot feel others, for they are not real to me. My therapist and the other people around me are more than stick figures or balloons which enable me to act according to the phantasies in my head which do seem real to me, regardless of if they open their doors. I can imagine some of them to be so powerful that I must keep an eye on them and manipulate the to keep things smooth for myself, even if they are not knocking on my doors. Or I may act compliant and behave nicely to them because I imagine that is what they want, and I imagine that I must do what they say because they are always right and may feel threatened otherwise. Or I may imagine them as needing my consideration and concern so they will not take their insecurities out of my vehicle, causing me pain and costing me thousands upon thousands of dollars. What I fear to do is to know them as they are, to “discover” them so they do not try to poison me. So I am left with the choice of either feeling well but unreal, or feeling real but terrible and wondering if they are trying to set me up in a clandestine manner. I may veer between these two in an attempt to get some relief from each in turn. Bad relationships may be better than none. Even though they may wish you harm and frustrate, and have no regard for your life, it is hard to do without other people altogether, but it may be a way to say alive. #RandolphHarris 14 of 20

Yet, I may cling compulsively (and to others eyes tiresomely) to a loved person or valued idea, in order to keep unconscious my feelings about some of their more hateful aspects. Worse, I may cling to a relationship with an unloving or hating or unloved person, in order to keep at bay the sense of hopelessness, meaninglessness, and futility which would result from giving them up and being without anyone at all. Some people may be able to keep anxieties at bay by relating mainly to causes and ideas, and interacting with other people mainly through these. “If I stop believing in what holds me together and gives meaning to my life, only constant and unremitting self-monitoring will keep me from falling apart. I shall believe in psycho-analysis or monetarism or Adam and the Ants—they make life work living.” Somewhat better off are those people who can relate to others more directly, provided everyone’s duties and roles are carefully and minutely defined. They relate to others mainly in the meticulous execution of tasks, not risking more unpredictable and spontaneous contacts. Then there are people who prefer some kind of in/out compromise. However weakened they may be by the continual advance and retreat, it is better than nothing. Yet others may be able to make relationships, albeit tainted by fear and suspicion because they cannot help feeling that people are dangerous and easily cruel or mean. It is hard to do without people and relationships. When I fear and avoid them, something happens to myself, the self which needs to be attached to and in touch with others. Void and emptiness threaten me. #RandolphHarris 15 of 20

My very identity feels as though it is disintegrating—it lacks boundaries where I should be in touch with others. I mobilize a host of defences. I look depressed, I feel depressed. However, this depression may be what I hold on to as a defence against feeling overwhelmingly anxious. And indeed, the anxieties which a person is willing to know about may be a cover to conceal anxieties about falling apart or ceasing to be a person at all. The defences against falling apart may be strong enough to be called False Selves; they may be the only parts of the personality that a terrified person dare show. One of the attractive things about this insistence on a person’s defences, is we do not speak of the False Self in condemnatory terms; we see it as a necessary defensive organization, a survival kit, a caretake self, the means by which a threatened person has managed to survive. It is worth reminding oneself, when exasperated by someone who acts flighty, irresponsible, dishonest, evasive, or snooty, that these are all defensive plays. A frightened person may make a show of anger as a way of hiding weak, scared feelings. It is easy for others to see such a person as an angry person (and to attempt a therapy on the basis of the hidden anger and the guilt which goes with it—after all, hidden anger and guilt form par of the psychoneurotic personality which was the first to be analysed and restored to relative well-being by Dr. Freud nearly a hundred years ago). However, anger and hidden guilt are not at the root of all distress, and it is possible to use the appearance of hidden anger as a defence against even ore unacceptable feelings. Our culture has a preference for these “strong” feelings. #RandolphHarris 16 of 20

In a word, the core of psychological distress is not guilt but fear. Guilt is itself a form of fear, but it arises at he stage when the child is becoming socialized and capable of realizing the effect of actions on other person, and the nature of their reactions of anger and condemnation. The individual feels ashamed, sad and frightened to find that one has hurt those one loves and needs. There are much more primitive fears than that, fears not the effect of our strong and dangerous needs and impulses, but of our infantile weakness, littleness, and helplessness in the face of an environment which either fails to give the support we needed as infants or else was positively threatening. Human beings all prefer to be bad and strong rather than weak. The diagnosis of guilt allows us to feel that the course of our troubles with ourselves and others is possession of mighty and powerful instinctive forces in our make-up, which take a great deal of controlling and civilizing. The philosophies of Nietzsche and Machiavelli, and the “power politics” of the present age, all make it plain that human beings feel at least a secret and often openly admitted admiration for the ruthless strong human, however bad one’s ideas and actions may be. In our competitive New World culture (including communism which is every bit as competitive as capitalism) contempt is felt for weakness. We have always known that sympathetic care for the weak and suffering, fostered by Christianity, had to fight its way forwards, and survive on the basis of much compromise; s in the often cited cases of Victorian capitalist who made fortunes by the most ruthless business methods on the one hand, and endowed churched, charities and hospitals on the other. #RandolphHarris 17 of 20

The main stream of the World’s active life has been carried on in the tradition of the struggle for power in which the weakest go to the wall. The superman is the criminal who has the courage to fight and does not mind hurting other people. The Christian with one’s slave-morality of self-sacrifice to save others is weak and gets crucified. A diagnosis which traced psychological troubles to our innate strength supports our self-respect and is what is called today an ego-booster. A diagnosis which traces our troubles to deep-seated fears and feelings of weakness in the face of life has always been unacceptable. To protect against occurrences like these, we have to take some positive steps. If we do not, they will continue to trip us up. Scrutinize our Externals and Internals, that is what we have to do, and make whatever realignments are necessary. Why? Because properly pave, both speed the journey toward perfection. You cannot keep yourself in a continuous state of recollection in the monastic life. You know that already, but know also that recollect you must. When? Not les than once a day. Morning or evening? In the morning make a plan; in the evening, check how you did, that is to say, what and how you did in word, deed, and thought. Why? More often than you would like to thin, you have offended God and neighbour in one manner or another. No droopy drawers here! Cinch up that cinture! Be a self-actualized being and face the diabolical onslaught head on! That is what St. Paul exhorted the Ephesians to d (6.11-17). Rein in your gluttony, and you will find it easier to bridle every others inclination of the flesh. #RandolphHarris 18 of 20

Never drop your guard. Read or write or pray or meditate, but whatever you do, busy yourself at all time with some form of labour for the community. When it comes to corporal austerities, forget what everybody else does. Use your head. Sting, do not wound. No more. No less. Personal prayers inside the walls should not be paraded around outside the walls. The reason for that is simple. When you pray by yourself, you can hurt only yourself; that is to say, no damage is done to others. As for your own spiritual life, do not become a pig about it, too lazy to come to chapel, yet strong enough to wallow through your own peculiosities. The community’s regular spiritual exercise, participate in them wholeheartedly and single-mindedly. Beyond that—and God forbid there is any time left over!—you can pray yourselves silly. Let devotion be your guide. All spiritual exercise are suitable for all self-actualized. Sadly, not all these exercises are equally profitable to each self-actualized. Happily, no two self-actualized have the same taste. As the year passes, the many varietals of spiritual exercise are always welcomed by a monastic community. Some are good on feasts; others, no ferials. Temptation requires one sort; peace and quiet, quite another. And so on, from the times of spiritual sadness, when the dry tears sting, to the sweet weepiness of True Spiritual Joy. Any say is a hard day to renew our spiritual exercises, but when the principal feast days roll around, it all seems so easy. And, only if the are asked, the Saints, they are waiting to help; they only pretend to be hard of hearing. From one feast day to the next, we ought o make resolutions as if they will be our last. However, how can we do this? We could imagine we are about to take wing from this World to a perch in the next. #RandolphHarris 19 of 20

And so we should make these times devout times, preparing ourselves carefully, passing our time prayerfully, and guarding our every observance of the Holy Rule more strictly. What is the rush? In no time we will be brough before the Final Bar, attempting to cash in on our life of spiritual labour. If we mistook the time of departure, let us put the blame on ourselves. From our point of view, we were not all that well enough prepared; from God’s point of view, we are not yet ready for glory. St. Paul described that state in his Letter to the Romans (8.18). As for the next date of departure, who knows? Whenever it is, let us strive to prepare better for the trip out there. “Blessed is the servant,” wrote the Evangelist Luke (12.37, 42), “who, when his Lord came, was found awake. Amen I say to you, all God’s goods will be put under his servant’s watchful eye.” Llanda Villa, Beautiful Victorian. Perfect Grand Queen Anne Victorian Manion by the last Bay in the World. None more beautiful. Today we kneel at Thy feet and cruse the humans who have misused you. Dear Lord in the Shining Heaven, please bless us with insight in this hour of grief, that from the depths of suffering may come a deepened sympathy for all who are bereaved, that we may feel the heart-break of our fellow humans and spirits and find our strength in helping them. Heartened by this hymn of praise to Thee, we bear our sorrow with trustful hearts, and knowing Thou art near, shall not despair. With faith in Thine eternal wisdom, we who mourn, rise to sanctify Thy name. A wise system of healing would coordinate physical and psychological, artificial and natural, dietary and spiritual treatments, using some or all of them as a means to the end—cure. However, as the spiritual is the supreme therapeutic agent—if it can be touched—it will always be the one last resort for the desperate and chronic sufferers when all other agents have had to accept defeat. #RandolphHarris 20 of 20

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