We denounce bigotry of the past, unlike our own. However, if we encounter a race totally different from our own, are we doomed to repeat that past? Peering down into those mysterious depths of the “I” which are far deeper than its human and bestial layers, one will come to a region where personality becomes essence. The psychoanalyst cannot reach it by one’s intellectual and hypnotic methods, but the mystic, by one’s intuitive and contemplatives ones, can. The Soul has its chance to have its voice heard also when the conscious self it too fatigued by the troubles of life to offer resistance. If one understands that the origin of these spiritual moments is one’s own best self, one will understand too that the shortest and quickest way to recapture them is to go directly to that self, while the surest way to keep their happiness for life is to keep constantly aware of the self. Only when the heart has been utterly emptied of all its ties can the divine presence come into it. If you can empty it only for a few moments, do not lament in despair when the visit of the presence comes to an end after a few moments. Sometimes one is lifted up by the beauty of Nature’s forms or man’s arts, sometimes by the discipline of moral experience or religious worship, sometimes by the personal impact of a great soul. Some people have even felt this calmness, which precedes and follows a glimpse, in a warm-water bath; while enjoying or luxuriating in its comfort, they have half-given themselves up to a half-drowsy half-emptiness of mind. Some self-actualized are able to pass from this calmness to the deeper stage, or state, of the glimpse itself. #RandolphHarris 1 of 20

If one understands the process where by one arrived at illumination, one will know how to recover it if and when it fades away. However, if arrived at it by an unconscious process, then when one loses it one will not know how to help oneself. Is it possible, if the Divine is formless, motionless, voiceless, and matterless, to recognize It when the quest brings us to a glimpse of It? The answer is Yes! but either intuition well-developed or intelligence well-instructed is needed: otherwise it happens by faith. Whether it be a mountain scene or a peaceful meadow, a distinguished poem or an impressive opera, the particular source of an unaccustomed exaltation is not the most important thing. Such a visitation can also have its origin in no outside source but within oneself. It should be remembered that whatever kind of prayer is adopted, the glimpse which comes from it comes because we have provided the right condition for its appearance, not because our own doing makes the glimpse appear. For it comes from the realm of timelessness with which we come into some sort of harmony through the intuitive nature. What we do is in the realm of time, and it can only produce effects of a like nature. It contracting the Overself, one does not really sense a bigger “I.” One senses SOMETHING which is. This is first achieved by forgetting the ego, the personality, the “I.” However, at a later stage, there is nothing to forget for then one finds that the ego, the personality, and the “I” are of the same stuff as this SOMETHING. #RandolphHarris 2 of 20

Who does not seek transitory joy? Who does not occupy oneself with the World? We all do. However, the one who has a good conscience, serves all tentacles to attachment, mediates on divine and salutary things—one has the one who places one’s whole hope in Go. One has the one who sails one’s yacht on a sea of calm. No one can ascend to Heavenly Consolation. That is because there is no sure stair. One solid step, though, is our heart’s True Sorrow. And where else can this sorrow be found but in one’s cubicle. There you can shut out the hubbub of the World. “In your cubicles, on your cots, work out your sorrowful contrition,” said the Psalmist (4.4). More often than not, you will find in your cell what you lost in the streets.  A cell that is much prayed in is a pleasant spot. A cell that is rarely prayed in is a forbidding place. That makes sense, does it not? In the first blush of your conversion you cultivated the solitude of your cell, and guarded against all invasion of your quietude. Now you find it warming, welcoming, like a Victorian mansion or a cottage in the forest. In quiet and silence the faithful soul makes progress, the hidden meanings of the Scriptures become clear, and the eyes weep with devotion every night. Even as one learns to grow still, one draws closer to the Creator and farther from the hurly-burly of the World. As one divests oneself of one set of friends and acquaintances, one’s visited by another, God and His Holy Angeles. #RandolphHarris 3 of 20

Two courses of action. Better, to lie still in one’s cubicle and worry about one’s spiritual welfare. Worse, to roam the streets a wonder-worker for others to the neglect of one’s own spiritual life. Laudable it is for the Religious to go to market only rarely. Laudable too is that, even when one does go, one refrains from meeting the eyes of others; from one’s very mien they know that one lives in another World. Why do you want to go out and see what you really should not need to see? “The World passes, as does its concupiscence,” wrote John the Evangelist in his First Letter (2.17). Our sensual desires promise us a promenade, but deliver us only a dragonnade. A sprightly step in the forenoon turns into a draggled tail in the afternoon. All-nighters of roister-doistery lead only to mornings of hugger-muggery, that is to say, of sickness and sadness. Need I ask? Every carnal joy begins with a caress, or so the Proverb goes (32.31-32), but in the end curls up into a furry ball and dies. I ask the question again. What can you see outside the monastery walls that you cannot see inside? Behold Heaven and Earth and all the elements; from these all things are made. What can you see on the outside that will survive the Sun? That was the sort of question the Ancient Preacher in Ecclesiastes asked (2.11). What is your answer? Perhaps you can find satisfaction somewhere out there, but truth to tell, you still cannot reach out to touch it. If you were to see all the things in all the World crammed into one still life, no matter how large the canvas, you would still be no better off. “Raise your eyes to God in the highest,” said the Psalmist (123.1). #RandolphHarris 4 of 20

Pray for your own sins and negligences. Forgive the vain things vain people have done to you. Look to the precepts God gave you. “Shut he door behind you,” wrote the Evangelist Matthew (6.6). Call Jesus, your Beloved Friend, to join you. Remain with Him in your cell. Why? You will no find peace like this anywhere else in the World. If you had not gone outside the walls, you would not have heard the disturbing rumors; better for you to have stayed inside in blissful ignorance. From which it follows that you may delight in hearing the latest news on the strand, but you will surely have to deal with the terrible dislocation that results. In January 1950, just as the second half of the twentieth century opened, a gangling twenty-two-year-old with a newly minted university diploma took a long bus ride through the night into what he regarded as the central reality of our time. With his girl friend at his side and a pasteboard suitcase filled with books under the seat, he watched a gunmetal dawn come up as the factories of the American Middlewest slid endlessly past the rain-swept window. America was the heartland of the World. The region ringing the Great Lakes was the industrial heartland of America. And the factory was the throbbing core of this heart of hearts: steel mills, aluminum foundries, tool and die shops, oil refineries, auto plans, mile after mils of dingy buildings vibrating with huge machines for tamping, punching, drilling, bending, welding, forging, and casting metal. #RandolphHarris 5 of 20

The factory was the symbol of the entire industrial era and, to a boy raised in a semi-comfortable lower-middle-class home, after four years of Plato and T.S. Eliot, of art history and abstract social theory, the World it represented was as exotic as Tashkent or Tierra del Fuego. I spent five years in those factories, not as a clerk or personnel assistant but as an assembly hand, a millwright, a welder, a forklift driver, a punch press operator—stamping out fans, fixing machines in a foundry, building giant dust-control machines for African mines, finishing the metal on light trucks as they sped clattering and screeching past on the assembly line. I learned firsthand how factory workers struggled to earn a living in the industrial age. I swallowed the dust the sweat and smoke on the foundry. My ears were split by the hiss of steam, the clank of chains, the roar of pug mills. I felt the heat as the white-hot steel poured. Acetylene sparks left burn marks on my legs. I turned out thousands of pieces a shift on a press, repeating identical movements until my mind and muscles shrieked. I watched the managers who kept the workers in their place, white-shirted men themselves endlessly pursued and harried by higher-ups. I helped lift a sixty-five-year-old woman out of the bloody machine that had just torn four finger off her hand, and I still hear her cries—“Jesus and Mary, I won’ be able to work again!” The factory. Lone live the factory! Today, even as new factories are being built, the civilization that made the factory into a cathedral is dying. #RandolphHarris 6 of 20

And somewhere, right now, other young men and women are driving through the night into the heart of the emergent Third Wave civilization. Our task from here on will be to join, as it were, their quest for tomorrow. If we could pursue them to their destinations, where would we arrive? In the launching stations that hurl flaming vehicles and fragments of human consciousness into outer space? In oceanographic laboratories? In communal families? In teams working on artificial intelligence? In passionate religious sects? Are they living in voluntary simplicity? Are they climbing the corporate ladder? Are they running guns to terrorists? Where is the future being forged? If we ourselves were planning a similar expedition into the future, how would we prepare our maps? It is easy to say the future begins in the present. However, which present? Our present is exploding with paradox. Our children are supersophisticated about contraband, pleasures of the flesh, space shots; some know far more about computers than their parents. Yet educational test scores plummet. Divorce rates continue their climb—but so do remarriage rates. Counterfeminists arise at the exact same time that women win rights even the counterfeminists endorse. Gays demand their rights and come charging out of the closet—only to find Anita Bryant, Tim Wildmon and the spirit of Jerry Falwell Sr. waiting for them. Intractable inflation gripped all the Second Wave nations, yet unemployment continued to deepen, contradicting all our classical theories. At the very same time, in defiance of the logic of supply and demand, millions are were demanding not merely jobs but work that was creative, psychologically fulfilling, or socially responsible. Economic contradictions multiplied. #RandolphHarris 7 of 20

In politics, parties lose the allegiance of their members at the precise moment when key issues—technology, for example—are becoming more politicized than ever. Meanwhile, over vast reaches of the Earth, nationalist movements gain power—at the exact instant that the nation-state comes under intensifying attack in the name of globalism or planetary consciousness. Faced with such contradictions, how might we see behind the trends and countertrends? No one, alas, has any magic answer to that question. Despite all the computer printouts, cluster diagrams, and mathematical models and matrices that futurist researchers use, our attempts to peer into tomorrow—or even to make sense of today—remains, as they must, more an art than a science. Systematic research can teach us much. However, in the end we must embrace—not dismiss—paradox and contradiction, hunch, imagination, and daring (though tentative) synthesis. In probing the future in the pages that follow, therefore, we must do more than identify major trends. Difficult as it may be, we must resist the temptation to be seduced by straight lines. Most people—including many futurists—conceive of tomorrow as a mere extension of today, forgetting that trends, no matter how seemingly powerful, do not merely continue in a linear fashion. They reach tipping points at which they explode into new phenomena. They are reverse direction. They stop and start. Because something is happening now, or has been happening for three hundred years, is no guarantee that it will continue. We shall, in the pages ahead, watch for precisely those contradictions, conflicts, turnabouts, and breakpoints that make the future a continuing surprise. #RandolphHarris 8 of 20

More important, we will search out the hidden connections among events that on the surface seem unrelated. It does little good to forecast the future of semiconductors or energy, or the future of the family (even one’s own family), if the forecast springs from the premise that everything else will remain unchanged. For nothing will remain unchanged. The future is fluid, not frozen. It is constructed by our shifting and changing daily decisions, and each event influences all others. There is a growing use of Micro Electro-Mechanical Systems (MEMS) devices that are being used to improve and maintain health of machines and people. MEMS technology supports motion sensors that detect, report, and collect information on anything that moves. The data these sensors generate are applied to many aspects of our daily lives, ranging from necessary and practical safety standards to augmented reality entertainment. There are three sensors that detect specific types of motion: accelerometers, gyroscopes, and magnetometers. An accelerometer sense, title, acceleration, vibration, and impact. With calculations and sampled measurements, acceleration measurements can be used to determine speed. A gyroscope senses rotation relative to an axis. A magnetometer detects magnetic fields on Earth. Like a compass, which also responds to magnetic fields, a magnetometer indicates which way is North. These components are often used together either on a board or integrated in an Inertial Measurement Unit (IMU). AN IMU may comprise two or three sensors. For example, a 6-axis IMU contains a 3-axis accelerometer and a 3-axis gyroscope; adding a 3-axis magnetometer create a 9-axis IMU. #RandolphHarris 9 of 20

This technology is applied in many ways that can enhance our daily lives. These devices can revolutionize things like automotive repair and health care. These MEMS are as small as a grain of coffee, but they are tiny computers that can be embedded into a vehicle and made to make engine repairs. Only one our as many as a group of 30 can be used to do the repair without harming the system. An accelerometer is part of many safety devices. It is often used to trigger an alarm when abrupt acceleration occurs, helping prevent physical damage. Accelerometer are also used for maintenance. With ongoing stress of motion, when moving parts eventually become worn or misaligned a new vibration occurs. By monitoring active machinery, accelerometers detect such vibrations at an early stage, long before you can feel or see the effects of wear and tear. This capability of detecting this minute beginning of wear and tear allows lower-cost maintenance to be performed, long before significant and expensive damage occurs. MEMS are used to monitor the health and wellness of people. They can also monitor the body from the inside and make getting blood test and checks of vitals unnecessary. Biosensors also have Early Warning System (EWS). They constantly monitor the body from the inside and send codes to make the necessary adjustments to the system. Additionally, vital signs are transmitted from the patient to the EWS. The information is processed with advanced algorithms that provide caregivers with the status of a patient’s current condition. When medical intervention is needed, the EWS sends an alert. They can also be used to perform surgery. #RandolphHarris 10 of 20

Many people are personally interested in maintaining and improving their health. Imagine if these MEMS could detect how much sugar, fats, salt and water and other nutrients is needed that day to keep you at optimal health. And could also tell you how much exercise you needed that day to gain or lose with or maintain weight, and come up with a healthy program for that day. MEMS can also provide enhanced self-care a step further by reminding a person when medication is necessary. Second Wave civilization placed an extremely heavy emphasis on our ability to dismantle problems into their components; it rewarded us less often for the ability to put the pieces back together again. Most people are culturally more skilled as analysts than synthesists. This is one reason why our images of future (and of our selves in that future) are so fragmentary, haphazard—and wrong. Our job here will be to think like generalists, not specialists. Today I believe we stand on the edge of a new synthesis. In all intellectual fields, from the hard sciences to sociology, psychology, and economics—especially economics—we are likely to see a return to large-scale thinking, to general theory, to the putting of the pieces back together again. For it is beginning to dawn on us that our obsessive emphasis on quantified detail without context, on progressively finer and finer measurement of smaller and smaller problems, leaves us knowing more and more about less and less. Our approach in what follows, therefore, will be to look for those streams of change that are shaking our lives, to reveal the underground connections among them, not simply because of these is important in itself, but because of the way these streams of change run together to form even larger, deeper, swifter rivers of change that, in turn, flow into something till larger: the Third Wave. #RandolphHarris 11 of 20

Like that young man who set out in mid-century to find the heart of the present, we now begin our search for the future. This search may be the most important of our lives. The negative attacks on the suburbs was short-lived. Events on the national and international scene soon shifted elsewhere. The outbreak of urban riots in central cities, the focus on the War on Poverty, and growing protests regarding the continuing wars in other counties all contributed to attention sharply shifting away from suburbs lacking rootedness and maturation. The focus of researchers, politicians, and citizens now was on the inner city. The pressing needs of the city eclipsed other urban activities. The emphasis was on “relevancy,” and suburban patterns and concerns were not judged to meet the test. With all the inner-city problems, why “waste” attention on suburbs? By the late 1970s, terms “urban research” and “urban studies” had all but become synonymous with the study of central-city problems such as poverty, racial conflict, crime, and drugs. Suburbs continued to rapidly expand, but there was only minimal interest by researchers and funding agencies in carrying out new suburban-based research. As a result, new suburban-oriented research came to a virtual halt. There were a few exceptions to the general fixation on inner cities. One of the most promising was the emergence of emergence of urban history as a distinct and viable area of historical research. City residents emphasized the importance of location, while suburbanites ranked the quality of house and the characteristics of neighbours ahead of location. #RandolphHarris 12 of 20

Another sign of our growing understanding of suburbs was the comparative examination of suburbanization in different settings. The higher-density garden apartment and high-rise, mid-level rise, and low-rise buildings of the suburbs in Sweden were built both to be self-contained and to have easy access to the city by public transportation. By contrast, the dispersed American pattern of detached single-family homes provides less social support and access to the larger area for groups such as woman and children. The 1980s saw the study of suburbanization experience a mild revival. Suburbia was losing it solely residential character. Looking toward the future of multicentered metropolises. The 1990s was the rise of the Mc Mansions and gated communities. These larger than average homes, nearly the size of mansions, and some actually legally are mansions, made suburban research fully come into its own. They were called Mc Mansions because they were not mansions like those produced in the gilded ages, but they were more like baby mansion track homes with custom features and oversized rooms, which caused a lot of people to envy products of new money. They were grander than the typical homes produced, and came with butler’s panty’s, walk in pantries, floor to ceiling windows, vaulted ceilings, zero-threshold showers, wider door openings, wider hallways, backing for future grab bars, lowered light switches, upstairs lobbies, workshops, sever patio areas, California Rooms, Florida Rooms, and there was a reemergence of formal dining rooms. These changes made it increasingly clearly recognized that the outer cities are not an aberration from, or extension of, the old core-periphery model. #RandolphHarris 13 of 20

Rather, outer cities (suburbs) represent a new organizational model. The increasing ethnic diversity in suburbs also is beginning to receive major attention. It is now apparent that for North America, the twenty-first century will be suburban dominated. This represents a major departure from how we have for centuries viewed our urban places. Overlapping but somewhat separate from the question of suburban lifestyles is that of a unique suburban ideology. By ideology we mean the set of belief that provide a symbolic rendering of social reality. Community ideologies not only provide shared views of the World as it is perceived to be, they also provide a community moral landscape of what is identified at the “good life.” In the case of suburbs, the mass postwar migration was for many the pursuit of the “American Dream.” This was he belief that there was something about living in lower-density, single-family homes outside the city that produced new forms of community. This is what was discussed earlier as the “myth of suburbia.” Here, when we discuss ideology, as was the case with lifestyles, the focus is on the ideology of upper-middle and middle-class residential suburbs. We definitely are not speaking of older industrial suburbs such as Cudahy, Wisconsin; Calumet City, Illinois; or Hamtramck, Michigan. In fact, our image of what a suburb looks like who lives there, and how they view themselves does not at all fit these old, working-class, industrial communities. If not antagonistic, Americans continue to have an ideology that is largely ambivalent about great cities. There is nothing particularly recent about this ambivalence. Throughout the nineteenth and most of the twentieth century, Americas have been pouring into the cities while idealizing the country. #RandolphHarris 14 of 20

The writings of Thomas Jefferson are typically American in equating the city with evils and corruption of the old order while having the yeoman farmer and his wife and children typify wholesome virtue. As expressed by Jefferson in a letter to his friend and neighbour James Madison: “I think our governments will remain virtuous for many centuries as long as they are chiefly agricultural; and this will be as long as there shall be vacant land in many parts of America. When they get piled upon one another in large cities, as in Europe, they will become corrupt as in Europe.” The image of the Jeffersonian self-sufficient yeoman working the Earth as the real genuine American as opposed to someone associated with the pomp, artifice, and degeneracy of the city still resonates today. The anti-Washington ideology of recent political campaign certainly is, in some respects, a lineal descendant of Jefferson’s views as to the corrupting effect of urban life. American ideology for two hundred years has viewed individualism and self-reliance as more compatible with rural than urban habits. The frontiersman clearing the wilderness or the cowboy riding he range have been glorified into American myths. Immigrant factory workers or less affluent women garment workers slaving in sweatshops are somehow less laudable. In practice, we behave as if we consider the history of our urban ancestors as somewhat discreditable and, thus, best forgotten. Henry David Thoreau, sitting in rural solitude at eventide at Walden Pond, is ideologically acceptable. Mr. Thoreau sitting on this front stoop in Boston during the evening rush hour creates a less acceptable image. #RandolphHarris 15 of 20

Surveys clear demonstrate the abiding strength of antiurban images and ideologies in American life. In fact, in a 2021 survey, 40 percent said they plan to move out of San Francisco, California USA because of increasing crime and homelessness. Some 43 percent of Boston residents, 48 percent of those living in Los Angeles, and a full 60 percent of those living in New York City say if they could leave, they would. The extent of suburban disconnection is apparent among New York’s suburbanites over half (53 percent) visited the city for nonbusiness purposes fewer than five times a year; 25 percent of the suburbanites totally avoided the city, and 75 percent felt their lives unaffected by what occurred in the city. However, most disconcerting to those believing the Big Apple is the essential center of the Universe was that over half (54 percent) the New York suburbanites felt they did not even belong to the New York area. They did no want to be thought of as New Yorkers. Ideologically, they had disassociated themselves from the city. At the same time we denigrate urban living, we idealize rural life. The mental construct of “rural” living continues to enjoy an existence that is antithetical to reality. This can be clearly seen when American are polled on the basic question of where they desire to live. The reality is that America counts over half its population living in metropolitan areas of a million or more, while less than two percent of the population still resides on farms. Americans nonetheless, show a considerable gap between where they say they want to live and where they actually live. #RandolphHarris 16 of 20

Put in simplest terms, Americans live in cities and metropolitan suburbs, but they say they prefer farms and small towns. With the cost of affordable housing becoming hard to find, and major cities becoming less desirable, many people are turning to the website Instagram and looking at site like old_house_life, and www.cheapoldhouses.com to find Victorian houses in small towns that are often between 3,000 to 5,000 square feet and priced between $100,000.00 to $250,000.00, often times with acers of land that need restoration, and choosing to buy them. There is also another site on Instagram called syrlandbank. They have many Victorian houses in Syracuse, New York that are for sale for between $2,000.00 to $10,000.00, but need approximately $100,000.00 in renovation. The Home Ownership Choice program allows someone to purchase the home, as long as they show proof of funds in the amount of purchase price and renovation costs, and sometimes they require that the home remains owner-occupied. Essentially, one can buy a house for approximately $100,000.00. Nonetheless, three quarters (77 percent) of Americans live in metropolitan areas of over 100,000 persons, but slightly less than a quarter (23 percent) say they want to live in metropolitan areas that large. Polls over the years have contined to demonstrate the lure of rural and smaller places. Today only 2 percent of the population still live on a farm, but 17 percent of the population express the wish to live on a farm, and an additional 8 percent would like to live in a rural area but not on a farm. #RandolphHarris 17 of 20

Rural images and supposed rural values continue to hold popular appeal (often while simultaneously being judged to be dull and confining). In seems to make no difference that our ideas of what constitutes rural life and the nature of rural values come to us largely from the urban-based mass media. For most of us, our image of small-town life comes to us from television productions written in New York or Los Angeles and produced in Hollywood, California; Atlanta, Georgia; and Toronto, Canada. Commercials also play to our yearning for open spaces and honest relationships. Advertisements for everything from cereal to cars rely heavily on Norman Rockwell nostalgia filled with friendly “down-home” folks. The manipulative use of vintage cars and trucks, farmhouses, and verandas with porch swings fills out the essentially ideal images of rural life. How much of this glorification of rural and small-town life is nostalgia for a World that is now gone, and that most Americans alive today never knew, is difficult to day. There is also considerable expressed support for small-town living. Nonetheless, it is clear that among those expressed support for small-town living. Nonetheless, it is clear that among those saying they want to move out to rural areas, there is no real desire to isolate themselves from urban advantages. Research continues to indicate that the bulk of those seeking to live within 30 miles of a big city. Are greatest achievements do more than heal the sick, and give strength to the weak. They also lead us to a place of hope and light. With each new generation, hopes of a brighter future are rekindled, but until we shrug off the shackles, we will remain prisoners of our own ignorance. #RandolphHarris 18 of 20

Attacks on the idea that we are self-made people—that thanks to our free will we are independently capable of righteousness—have come not only from determinist but also from several theological masterminds, among them Augustine, Martin Luther, John Calvin, and Jonatan Edwards. Together they remind us that our conception of human responsibility must not deny three attributes of God: foreknowledge, sovereignty, and grace. Scripture portrays the selling of Joseph into slavery, the evil acts of Pharaoh, Peter’s denial, Judas’s betrayal of Christ, and the crucifixion as all the result of human choices that God anticipates. Such evidence moved Luther to conclude, “If we believe it to be true that God foreknows and foreordains all things; that He cannot be deceived or obstructed in His foreknowledge and predestination; and that nothing happens but at His will (which reason itself is compelled to grant); then, no reason’s own testimony, there can be no “free-will” in man, or Angel, or in any creature. God’s foreknowledge need not imply divine determinism. Surely, God is unbound by time and therefore able to see out past, present, and future. Consider, however, the implication of God’s sovereignty and grace: John Edwards would not give so much as an inch to human free will, because to the extent that human will is indeterminant—spontaneous and free—God’s plans become dependent on our decisions. #RandolphHarris 19 of 20

However, this said Edwards, would necessitate God’s “constantly changing his mind and intentions” in order to achieve His purposes. “They who thus plead for man’s liberty, advance principles which destroy the freedom of God Himself,” the sovereign God of whom Jesus Chris said not even a sparrow falls to the ground apart from His will. Nor is human will added to God’s will such that the two together equal 100 percent. Rather, agreed Augustine, “Our wills themselves are included in that order of causes which is certain to God.” God is working in and through our lives, our choices. Spirit that hears each one of us, hears all that is—listens, listens, hears us out—please inspire us now! Our own pulse beats in every stranger’s heart, and also there within the flowered ground beneath our feet, and— please teach us to listen! We can hear it in water, in wood, and even in stone. We are Earth of this Earth, as we are bone of its bone. This is a prayer I sing, for we have forgotten this and so the Earth is perishing. However, happy are they that dwell in Thy house; they will ever praise Thee. Happy is the people who thus fare; yea, happy is the people whose God is the Lord. I will extol Thee, my God, O King, and I will bless Thy name for ever and ever. Every day will I bless Thee, and I will praise Thy name for ever and ever. Great is the Lord, and highly to be praised; His greatness is unsearchable. One generation shall laud Thy works to another, and shall declare Thy might acts. On the majestic glory of Thy splendor, and on Thy wondrous deeds will I meditate. And humans shall proclaim the might of Thy tremendous acts; and I will recount Thy greatness. They shall make known the fame of Thy great goodness, and shall exult in Thy righteousness. #RandolphHarris 20 of 20

Jdaarch

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