Not so fast! You have to hold your own peace first. Then others will come to admire it and want to do the same. Why? Well, the truly peaceful person seems more perceptive than the well-educated person in this regard. For example, one often sees the passionate person mixing good with the bad and swallowing the unholy concoction whole. On the other hand, just as often one sees oneself turning everything into good. The truly untroubled spirit is suspicious of nothing. However, every shadow makes the nervous, the contentious dance with St. Vitus; he is jumpy, and he makes everyone else jumpy. He says what he should not, and just as often he neglects to do what he should. He holds others to a high standard of behaviour, but in public behaves himself rather badly. This moral? First and last, worry yourself into virtue, and at the same time do not worry about hoe others are doing. You are quick to offer excuses for your own erratic behaviour, but why are you slow to accept the excuses of others? Would it not be more just to accuse yourself and excuse your brother? If you wan to be carried yourself, or so Paul wrote to the Ephesians (4.2) and Galatians (6.2), then you will have to carry someone else. Well, if you must know, you are a long way from Charity and Humility, and you have got no one to be angry with or upset about but yourself. What is the moral? The human race has a gift that sets it above all the other creatures that abound upon this planet: the gift of thought, of reasoning, of understanding. However, the human race has ceased to develop. It struggles for petty comfort and false security; there is no time for thought. Soon there will be no time for reasoning, and Man will lose sight of the truth. #RandolphHarris 1 of 20

 It is no great thing to converse with your regular circle of friends. In fact, it is rather pleasant, spending time with those who feel the same way about the same things. Some people’s idea of the American Dream is different than ours. While we may want large homes, with nice green lawns, nice cars, a college education, excellent careers and peaceful families, and law and order; others like getting by without working, they like a bunch of drama and drugs and alcohol and fighting and cursing makes them happy. Their American Dream is to be supported by the government and party all day and every day. However, to be able to live with the adverse and the perverse, the disorganized and the undisciplined, the people who just plain hate your guts, is a great grace. It is also the only laudable—and indeed the only Godly—thing to do. There are those who hold themselves in peace and also make peace with others, as Paul described to the Romans (12.18). Others there are who have no peace in themselves and make no peace with others. The former is a grave condition of soul; the latter, a graveyard situation if ever there was one. And there are those who retain peace in themselves and strive to bring others to peace. Nonetheless, our total peace in this miserable life must be placed more in thinking humble things than in not thinking naughty things. Whoever knows how to suffer well will end up achieving a sense of peace. One is the victor over oneself and the lord of the World, a friend of Christ’s and an heir to Heaven. To recapitulate. Basic units of experience are organized, in the course of development, into more complex structures. At first, they are like islands: isolated mental and physical functions preceding the stage of cohesive self. #RandolphHarris 2 of 20

These complex structures are dynamic from the start, involving motivation and action as well as imagery: they are structures of functions. At first, they are isolated from one another because there has not as yet been enough experience to create the links and interconnections which create more extensive structures. At the beginning of life we have only crude, very general, and very unstructured “maps.” Then comes the process of constructing more detailed maps from incoming experiences. With more and more experiences, our maps get clearer and more defined, though each succeeding message has relatively less impact on our increasingly strong structures. On these maps are various subregions or partial maps, each of which holds an emotionally meaningful and internally coherent dynamic image of some aspect of the self in connection with some other person or thing. Maps are relatively enduring structures. They are dynamic perceptual and cognitive processes by means of which we encounter life. They are the means by which we locate where we are: our experiences are shaped by them. As a rule, we are not conscious of them, any more than we are conscious that it ay be raining in Birmingham when we are on holiday in Penzance. As a rule, we are conscious only in terms of what we call “models,” constructed partly from our maps, partly from what our senses tell us in happening at that moment. What we are generally conscious of now is our model of the World just now. Generally, we are not aware that we have turned ourselves into a perceptual apparatus through which we experience our World, and so we are not often aware that we are experiencing selectively. #RandolphHarris 3 of 20

However, what we are experiencing is governed by a working model based on particular regions of the map—regions which for that moment carry our consciousness and our self-consciousness. Our maps and models reflect the landscapes of our lives, developing more features as life goes on. “Splits” are part of the landscape from the start. There are spaces between the “islands” formed by the first associations between basic units of experience; these spaces are the first “splits.” They are due simply to lack of connecting experiences—they are woven over when subsequent experiences make the necessary connections. Other splits start simply as lack of connections but are subsequently maintained in spite of experiences which would normally connect them. They are maintained because closer connection would make a person anxious about the consequences or implications of making the connection, as when a person denies that what is sauce for the goose is sauce for the gander because to accept the goose/gander connection would affect the other inequalities so far left unchallenged. Even the mere possibility of closer connection may create alarm—“signal anxiety.” Anxiety operates also in a third kind of split—actual active splitting caused when a structure loses some of the interconnections which at one time kept it integrated. This is a split which had been covered up but which may open again at any time: a hidden fault underlies the landscape—a “Basic Fault.” All this is not idle playful logic-chopping. It provides a way of thinking about important psychological processes. #RandolphHarris 4 of 20

In the past, we considered a frightened person’s decision “I will try not to notice what is happening to me.” Because of fear, this person’s “I” was not mapped with “me” but had been split from that region, and the model of “I-as-a-person-who-acts-in-this-situation” lacked connection with the information, mapped elsewhere but not available on the same model, about “me-suffering.” That person’s model of “I-in-the-World” lacked “me.” This patient in the upcoming example, shows the depths at which a cruel despising of weakness can maintain a dramatic split between and active “I” and a suffering “me.” She would rave against girl children and in fantasy would describe how if she had a girl, she would crush her, and would then fall to punching herself (which perpetuated the beatings her mother gave her). One day I said to her, “You must feel terrified being hit like that.” She stopped and stared and said, “I’m not being hit. I’m the one that’s doing the hitting.” This woman achieved an almost complete split of “I” from “me” and withdrew consciousness from those regions of herself which were “me.” We are considering the schizoid process by which some regions of the personality are hardly experience. Their connection with other regions (and hence our consciousness of them) can only be tenuous, because of the disappointment and distress we suffered when these regions of the personality were first mapped. We keep those regions isolated lest we revive the pain registered there, which we are bound to be in touch with when they are integrated. Thus they may never find expression in action or be illuminated by consciousness. Our working models of certain situations will never adequately include the intensity of feeling locked up in those areas of our personality. Splits may occur for a variety of reasons, and may affect the structure of the personality in a variety of ways. I think it is important to remember that each person has one’s own unique splits. However, we will be looking at some personality-organizations which have often been remarked upon. #RandolphHarris 5 of 20

When things go well, an individual’s experience of one’s needs comes to be associated with one’s experience of a good-enough World of other people and things, in which those needs find expression and satisfaction. There does not then have to be any great split between the individual’s experience of one’s needs and one’s experience of satisfaction. It is people whose vulnerability and need are deeply split from their coping ego-functioning regions, who show the characteristic schizoid traits of which introversion (interest turned away from the World of other people and things), withdrawal and detachment, narcissism (no interest in others), self-sufficiency, a sense of superiority, lack of feeling, loneliness, and depersonalization occur. When we consider the split between the Centra Ego and the Withdrawn Ego, one may be understood to be making a statement about a person’s maps (the central organizations in terms of which everything that happens is experienced) and also about the models which may be operating at particular times. Let us supposed that my maps are loaded with memories of needs which were left unfulfilled for intolerable lengths of time. I will then have regions of memories of anguish, rage, and terror, memories of extreme vulnerability and openness to attack, when I lacked the necessary boundaries and defences. Here would be the origins of my belief that I am little, weak, helpless, and vulnerable. Paradoxically the regions are now heavily defended: they cannot now be easily reached and modified by later information about the World. However, being mapped, they influence my models of the situation in which I find myself and so they affect my experiences in the World today. #RandolphHarris 6 of 20

When protection of the tender and perhaps needy, hurt, and vulnerable-feeling self-regions has taken the form of isolation, we have the “Withdrawn Ego” of schizoid experiencer. The withdrawn-ego regions are isolated from other regions which map other aspects of the World of other person and things. Implicit in those other maps are the details of our dealings with that World. They are part of the self that copes: the “Central Ego.” Unless some good things happen, people structured in this way cope with the World without drawing on whatever is available in the tender, vulnerable, needy self-regions; these have been withdrawn from contact with ongoing process and thus become something like “autistic pockets.” In the schizoid personality-structure, these are two kinds of regions stand in a particular relation to one another. The tender vulnerable-feeling needy parts are kept away from direct contact with the object World. Awareness of the object World, and the skill to survive there, resides in the coping regions of the self, out of touch with the region of importunate needs and hopes and wishes. My vulnerable self-regions are plagued by my fear that discovery will destroy them. They are preserved by being split off. And this is unfortunate, for this is the reason why these regions get more and more isolated and hence more and more in need of protection and concealment. The False Self has one positive and very important function: to hide the True Self (which it does by compliance with environmental demands). In the extreme examples of False Self development, the True Self is so well hidden that spontaneity is not a feature in the individual’s living experiences. In this way it is now possible to trace the point of origin of the False Self, which can now be seen to be a defence, a defence against that which is unthinkable; the exploitation of the True Self, which would result in annihilation. My tender vulnerable self is preserved. However, since it is preserved from relating to the object World and to other parts of my self, it is kept incommunicado. #RandolphHarris 7 of 20

Sensory messages reach it but are not integrated, and so they do not affect the terrors which may beset me. If the isolation is deep enough, all messages are intercepted, whether their news is good or bad. My coping self intercepts them and processes the information, and acts, and copes, but at a price: though my vulnerable self is protected, it cannot be reassured. Hurt feelings permeate the person with a sense that danger lurks everywhere. From the point of view of the whole person, such preoccupations with danger may be over-sensitive and unrealistic. Certainly the less the vulnerable regions of my self are in touch with the regions that cope, the greater my sense of being vulnerable and unable to cope. Those regions have neither the strength nor the skills which are needed, nor a realistic appreciation of danger. Perhaps this is why people plagued with this kind of personality sometimes take risks which appal less easily frightened people. Those who confine themselves to what they feel able to cope with are more realistically in touch with their surroundings. “Schizoid” can thus be thought of in terms of isolated, vulnerable, needy regions, covered by more or less obvious protective coping regions mainly organized in terms of their contact with other people and things. The process which isolates my vulnerable regions also isolates my coping self—I may lose touch with those self-regions from which my needs and feelings and simple bodily satisfactions arise. My coping self then only operates as needed for survival, and not for enjoyment, fulfilment, or happiness. Of course, at an early age my map is still in the making, less rigid and unchanging than it later becomes. At this stage, splits between regions can be mended by subsequent good experiences—the separate regions can merge again and so obliterate the gap which hindered easy communications between them. #RandolphHarris 8 of 20

As this happens, both regions would again be available to new input and both would once more contribute to my consciousness of myself-in-the-situation. With more communication between need and satisfaction and general well-being, the sense of “I need something” and the sense that “I can get it: may be reconnected, though my ma might always have a weakness at the join—a basic fault. Ego-relatedness, or rather us-relatedness—knowing myself to be safely held by a protecting presence—helps the tender vulnerable regions of myself to be less panicked and in more realistic contact with my more coping regions and hence with the World of other people and things. It also helps my coping self to be less preoccupied with survival. This creates the conditions in which my vulnerable and perhaps needy self may find expression and gratification. In ordinary life, love and friendship provide the necessary holding. When they fail, some kinds of psychotherapy may do so. Splits impair the development of my ego-functions, that is of the skills which enabled me to act appropriately in the situations in which I find myself. It may cause them to develop in isolation, out of touch with the biological needs which have become associated with need, hurt, and vulnerability. This produces the people who correspond to the stereotypes of games-playing oafs, mad scientists, grey bureaucrats. To make matters worse, if we do not regularly exercise the skills which we need to act successfully in the World of other people things, the World brought to us by our sense, then their development is impaired. Like an industry that does not invest in research, we become inflexible and cannot adapt to change in circumstances—not enough information has been integrated that could be used to create fresh solutions when needed. If I prefer to stay with my phantasy satisfactions, my skills do not develop as far as they could with practice and the experiences of trial and error and success. #RandolphHarris 9 of 20

We can distinguish two or three different kinds of people or moods. One extreme: an isolated region, withdrawn and vulnerable, with very hurt feelings, and poor ego functioning. Another extreme: in touch with other regions, outgoing, resilient, self-reliant, confident, skilled and competent. Some people would smile at the suggestion that they could be described as vulnerable and needy. This is not surprising. People may not be even faintly aware of the great quantities of pain and fear they are continuously guarding against. A third extreme: unconscious, hurt, needy, vulnerable feelings, isolated from the rest of the self, conscious confidence in being able to cope, justified by high levels of skill and competence. How would we behave in the mood which matches the third alternative? We would have an “observing ego,” a set of cognitive skills with which to watch the World around us with a wary eye. We would be aware of this observing ego; we might even call it our “self.” We would not feel very dependent on other people, and we would not have much sense of contact with other people, nor a sense of solidarity or fellow-feeling or empathy or understanding, but we would feel we understood “enough,” meaning that we understood enough not to feel endangered or disabled: enough to cope. We would not be very communicative about ourselves, and have no strong wish to talk things over with others. We would not think of ourselves as having strong feelings, and other people would not think so either. We would have one unmistakably strong conviction, however, not necessarily recognized as a feeling, against people who do show their feelings—wee would think of them as showing weakness. How male, how carefully not female, point by point! #RandolphHarris 10 of 20

Not surprisingly, such personalities are quite common in our culture. However, there are some extreme forms. It is of these that are the core of the personality stemming from fear, in contrast with the guilt which characterizes those who were the first to be understood in classical psycho-analysis. They take refuge in what is called the “moral diagnosis”: We do these bad things because we have these strong (bad) impulses which must be curbed. However, this covers what they actually wish to curb the expression of: the needy, dependent, vulnerable self. The work of a true psychoanalysis and a wise psychiatry is only preparatory to the work of mysticism. Yet in come cases it is necessary and valuable to a true philosophical mysticism. In clearing the mind from preoccupation with maladjusted personal problems, it makes more possible the opening of the gate of impersonal spiritual consciousness. These complexes and neuroses begin to lose their power from the first moment that we begin clearly to recognize and frankly to acknowledge their existence. This indeed is the primary requisite of successful treatment, whether it be self-applied or whether it be the work of someone else. Without psychological delving into, and treatment of, the emotional conflicts and moral problems, the conscious complexes and the subconscious tensions which absorb so many of the individual’s forces and obstruct so much of one’s spiritual aspirations, any technique remains incomplete. Such a therapeutic activity is not separate from the religio-mystical one, but indeed forms a necessary part of it and confirms its purpose. Half our maladies arise from a sickness which philosophic discipline alone can heal, from a divided, unbalanced, distorted, warped, or unintegrated psyche. There are deformed minds as well as bodies, diseased emotions as well as physiques. Everyone wants to heal the one but few want to heal the other. #RandolphHarris 11 of 20

Some people else themselves in way, others find themselves. The greatest gift one generation can bestow upon the next, is reverence for the past. Otherwise we will not learn the lesion we need to ensure our future. To be able to use technology successfully, people need not only healthy bodies, but minds that are safe and sane. Otherwise people become dangers. The magnitude of technological advances are important for the future of evolution itself, and this makes it critically necessary that we begin to guide it. To adopt a hands-off, damn-the-torpedoes approach could spell doom for ourselves and our children. For the power, scale, and speed of the change is like nothing before in history, and our minds are still fresh with news of the near-catastrophe a Thee Mile Island, the tragic DC-10 crashes, the hard-to-plug massive oil spill off the Mexican coast, and a hundred other technological horrors. Faced with such disasters, can we permit the development and combination of tomorrow’s even more powerful technologies to be controlled by the same shortsighted and selfish criteria used during the Second Wave era? The basic question asked of new technologies during the past three hundred years, in both capitalist and socialist nations, have been simple: do they contribute to economic gain or military clout? These twin criteria are clearly no longer adequate. New technologies will have to pass far stiffer tests—ecological and social as well as economic and strategic. When we look closely at what a report to the U.S. National Science Foundation has called “technology and social shock”—a catalog of technological calamities in recent years—we discover that most of them are associated with Second Wave, not Third Wave technologies. #RandolphHarris 12 of 20

The reason is obvious: Third Wave technologies have not yet been deployed on a grand scale. Many are still in their infancy. Nevertheless, we can already glimpse the dangers of electronic smog, information pollution, TV news without regulation, combat in outer space, genetic leakage, climatic intervention, and what might be called “ecological warfare”—the deliberate induction of Earthquakes, for example, by triggering vibrations from a distance. Beyond this lies a host of other perils associated with the advance to a new technological base. Under these circumstances it is no surprise that recent years have seen massive, almost indiscriminate, public resistance to new technology. The early period of the Second Wave also saw attempts to block new technology. As early as 1663, London workers tore down the new mechanical sawmills that threatened their livelihood. In 1676 ribbon workers smashed their machines. In 1710 rioters protested the newly introduced stocking frames. Later, John Kay, inventor of the flying shuttle used in the textile mills, saw his home wrecked by an infuriated mob and ultimately fled England altogether. The most publicized example came in 1811 when machine wreckers calling themselves Luddites destroyed their textile machines in Nottingham. Yet this early antagonism to the machine was sporadic and spontaneous. As one historian notes, many of these cases “were not so much the result of hostility to the machine itself as a method of coercing an obnoxious employer.” Unlettered workingmen and women, poor, hungry, and desperate, saw in the machine a threat to their individual survival. #RandolphHaris 13 of 20

Today’s rebellion against runaway technology is different. It involves a fast-growing army of people—by no means poor or unlettered—who are not necessarily anti-technological, or opposed to economic growth, but who see in the uncontrolled technological thrust a threat to themselves and to global survival. Some fanatics among them, given the chance, might well employ Luddite tactics. It does not take much to imagine the bombing of a computer installation or a genetic laboratory or a particularly hideous technological disaster triggering a witch-hunt for the white-coated scientists who “caused it all.” Some demagogic politician of the future may well rise to fame by investigating the “Cambridge Ten” or the “Oak Ridge Seven.” However, most of today’s techno-rebels are neither bomb-throwers nor Luddites. They include thousands of people who are themselves scientifically trained—nuclear engineers, biochemists, physicians, public health officials, and geneticists as well as millions of ordinary citizens. Again, unlike the Luddites, they are well organized and articulate. They publish their own technical journals and propaganda. They file lawsuits and draft legislation, as well as picket, march, and demonstrate. This movement, often attacked as reactionary, is actually a vital part of the emerging Third Wave. For its members are the leading edge of the future in a three-way political and economic battle that parallels, in the field of technology, the struggle over energy that we have described in the past. Here, too, we see Second Wave forces on one side, First Wave revisionist on the others, and Third Wave forces struggling against both. #RandolphHarris 14 of 20

Here the Second Wave forces are those who favour the old, mindless approach to technology: “If it works, produce it. If it sells, produce it. If it makes us strong, build it.” Imbued with obsolete, indust-real notions of progress, ay of these adherents of the Second Wave past have vested interests in the irresponsible application of technology. They shrug off the dangers. On the other side, we find once more a small, vocal fringe of romantic extremist hostile to all but the most primitive First Wave technologies, who seem to favour a return to medieval crafts and hand labour. Mostly middle-class, speaking from the vantage point of a full belly, their resistance to technology by Second Wave people. They fantasize about a return to a World that most of us—and most of them—would find abhorrent. Ranged against both these extremes is an increasing number of people in every country who form the core of the techno-rebellion. They are, without knowing it, agents of the Third Wave. They begin not with technology but with hard questions about what kind of future society we want. They recognize that we know have so many technological opportunities we can no longer fund, develop, and apply them all. They argue, therefore, the need to select more carefully among them and to choose those technologies that serve long-range social and ecological goals. Rather than letting technology shape our goals, they wish to asset social control over the larger directions of the technological thrusts. The techno-rebels have not as yet formulated a clear, comprehensive program. However, if we extrapolate from their numerous manifestos, petitions, statements, and studies, we can identify several streams of thought that add up to a new way of looking at technology—a positive policy for managing the transition to a Third Wave future. #RandolphHarris 15 of 20

The techno-rebels start from the premise that the Earth’s biosphere is fragile, and that the more powerful our new technologies become, the higher the risk of doing irreversible damage to the planet. Thus they demand that all new technologies be prescreened for possible adverse effects, that dangerous ones be redesigned or actually blocked—in short, that tomorrow’s technologies be subjected to tighter ecological constraints than those of the Second Wave era. True sacrifice is not what we surrender, but what we ultimately pay. Since defining a modal suburbanite or a modal suburban lifestyle is becoming less and less possible, one way out of the difficulty is not to even try. Rather than seeking overall similarities, business-oriented researchers now more often focus on the differences that will assist politicians and marketers to fine-tune their advertising campaigns to meet specific needs and markets. A marketing research firms by the name of Claritas has developed a system that identifies every ZIP code area in he country into one of forty different types of communities on the basis of the dominant economic, family-life-cycle, and ethic-racial characteristics of households, and of the physical characteristic of the areas. In effect, Claritas has tried to create ethnographic areas, what Chicago School sociologist of the 1920s referred to as “natural areas.” They have done this using sophisticated statistical cluster-analysis techniques. This application of cluster analysis had resulted in a mythological advance toward explaining the relationship between physical space and social behaviour. Claritas’s areas have become a virtual Bible for market researchers, but thus far they have had less use by academics, who are concerned more with universality of standards and, thus, generally require somewhat more rigorous scientific standards then those required by business firms. #RandolphHarris 16 of 20

The strengths of the system is that it provides fairly detailed information on areas as small as ZIP codes. The primary limitation is that some of that some of this detail may be spurious. This is because postal ZIP codes are sometimes anything but homogeneous, and the cluster-analysis technique gives the average characteristic for the area. Therefore, if population or housing characteristic are diverse within the area, there is a serious risk of committing the “ecological fallacy” of attempting to predict the behaviour of individuals from the characteristic of an area. The more homogeneous the ZIP code, the greater the validity of the coding. Of the forty lifestyle communities Claritas identifies, a dozen have a suburban location. Roughly going from upper income to lower, these areas and their characteristics are: Blue-Blood Estates: The wealthiest neigbourhoods of largely suburban homes. Furs and Station Wagons: Newer-money metropolitan bedroom suburbs. Pools and Patios: Older upper-middle-class suburban communities. Gray Power: Upper-middle-class suburban communities. New Beginnings: Outer-city or suburban areas of single complexes, garden apartments, and well-kept bungalows (single or childless). Two More rungs: Comfortable multiethnic suburbs. Blue-Chip Blues: More affluent blue-collar suburbs. Young Suburbia: Outlying child-rearing suburbs. Young Homesteaders: Exurban boomtown of younger mid-scale families. Levittown, U.S.A.: Aging postwar working-class tract suburbs. Rank and File: Older blue-collar industrial suburbs. Norma Rae-Ville: Older industrial suburbs and mills towns, primarily in south. #RandolphHarris 17 of 20

Not surprisingly, the highest-income suburban areas are all predominantly European American. However, the community areas differ in terms of age, income, and lifestyle. The strength of the Claritas system is its explicit highlighting of community differences. Mass-mailing retailers can be expected to use increasingly refined various of the above to target specific subpopulation markets. Obviously, contemporary suburbia, even in its residential manifestations, is far from one homogeneous area. The prayer of the heart is the prayer of truth. It unmasks the many illusions about ourselves and about God and leads us into the true relationship of the sinner to the merciful God. Before unleashing faith-based skepticism on claims of ESP, reincarnation, and the New Age spirit World, it is only fair to ask how illusory thinking might similarly seep into traditional religion. The evidence is persuasive: we humans are persistently inclined to perceive relationships where none exist (especially where we expect to see them); perceive causal connections among events that are only coincidentally correlated; and believe that we are controlling events that we are not. The laboratory investigations that established these phenomena have now been applied to gambling behaviour, stock-market predictions, clinical assessments of personality, and superstitious behaviour. People easily misperceive their behaviour as correlated with subsequent events when it is not, and thus they easily delude themselves into thinking that they can predict or control remote events. #RandolphHarris 18 of 20

There is every reason to suspect that illusory thinking extends to people’s beliefs regarding the power of their petitionary prayers. One can hardly imagine a more perfect arena for the emergence of illusory correlations and illusions of control. If this seems harsh to some fellow people of faith, remember that the critique of false piety has a long history, dating from the Old Testament prophets and Jesus. Clearing the decks of some of the false gods of popular religion may prepare our hearts for God, suggested the wrier-priest Henri Nouwen. Once caught up in the glimpse, keep quite still; any physical movement may break its delicate gossamer thread. One may feel one’s attention being suddenly but gently drawn inwards. The moment this occurs, one should at once pay the fullest heed to this subtle whisper from the Overself, which it really is. It will pay one handsomely to drop for a few minutes whatever else one may be doing at that time. For if one does turn inwards, as one is directed to do, the whisper will grow quickly into a loud call, which will overwhelm one’s whole being. And as one gives oneself up utterly to such listening, one will—and here we are speaking metaphorically only—be led into the sacred precincts of the Overself. The visit may be very brief, but it will also be very beautiful, finely refreshing, and greatly enlightening. There are moments when the Overself gets at a human’s consciousness, and rarer moments when one gets at Its consciousness. If one can, it is one’s profit to extend them. Or, if one cannot to dwell long and often on their memory. What one needs to cultivate is both the facility and the capacity to expand the slightest premonitory movement of the door of intuitive awareness to the widest opening of it. #RandolphHarris 19 of 20

Whenever one notices the very slightest indrawing to the Overself, whenever the least feeling of Its onset appears, one should at once begin to wrap oneself around with the felt influence to the exclusion of everything else. Let go, let thoughts come to rest, let the ego go. This is the best preparation to receive the glimpse, to invite and feel is bliss, wiping out the memories of suffering. When the animals come to us, asking for our help, will we know what they are saying? When the planets speak to us in their delicate, beautiful language, will we be able to answer them? When the planet herself sings to us in our dreams, will we be able to wake ourselves, and act? Thou causest the wind to blow and the rain to fall. Thou sustainest the living with lovingkindness, and in great mercy callest the departed to everlasting life. Thou upholdest the falling, healest the sick, settest free those in bondage, and keepest faith with those that sleep in the dust. Who is like unto Thee, Almighty King, who decreest death and life and bringest forth salvation? Who may be compared to Thee, Father of mercy, who in love rememberest Thy creatures unto life? Faithful art Thou to grant eternal life to the departed. Blessed art Thou, O Lord, who callest the dead to life everlasting. Holy art Thou and holy is Thy name and unto Thee holy beings render praise daily. Blessed art Thou, O Lord, the holy God. Blessed art Thou, O Lord, the holy King. We sanctify Thy name on Earth even as it is sanctified in the Heavens above, as described in the vision of Thy prophet: And the seraphim called one unto another saying: Holy, holy, holy is the Lord of hosts, the whole Earth is full of His glory. Whereupon the Angeles declare: Blessed be the glory of God from His Heavenly abode. And it is written in holy Scripture: The Lord shall reign forever; Thy God, O America, shall be Sovereign unto all generations. Hallelujah! #RandolphHarris 20 of 20

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