Be careful what well you drink of—bitter waters will contaminate you! You are surrounded by sights, sounds, odors, tastes, and touch sensations. Which are you aware of? The first stage of perception is attention. Selective attention refers to the fact that we give some messages priority and put others on hold. You might find it helpful to think of selective attention as a bottleneck, or narrowing in the information channel linking the senses to perception. When one message enters the bottleneck, it seems to prevent others from passing through. How should I pray, O Lord? There are so many ways. Like he Psalmist? “I am Your servant” too, and I cry out. “Give me mind enough to know what You are talking about,” as the Psalmist sang (119.125). Or “Draw my heart closer so that I will hear Your words better,” as the Psalmist and (78.1). Like the Deuteronomist? “Do flutter your utterances as the dew droppeth,” sand Moses in prayer with the Israelites before they crossed the Jordan into Canaan (32.2). Like the Exodist? “Do speak to us, and we will listen!” exclaimed the sons of Israel to the Great Moses long, long ago. “Do not let the Lord talk to us, for fear that we will die at the sound of His voice,” (20.19). Like Samuel, the great prophet who ruled Israel so long ago? Yes, yes, O Lord, that is the way I want to pray. That is the way Samuel prayed when he was a young boy; that is to say, with all humility, and yet with some hilarity. “Speak, O Lord, that Your servant may hear.” By the bye, my Distant if Divine Friend, it is not Moses I want to converse with, nor any of the other Prophets. No, Inspirer and Illuminator of all Prophets, it is You I want to talk with. You do not need their help to tell me what I need to know; they, on the other hand, cannot utter a word without Your help. #RandolphHarris 1 of 19

The Prophets can certainly mouth the words of prophecy, or so I have been given to understand, but they do not confer the spirit. Their pronunciation may be beautiful, remarkably so, like the sound silver tinkling, but without Your inspiration their words would not set my heart on fire. Their enunciation may be perfect, each letter receiving a single stress, but You, O Lord, stress the meaning. The Prophets give voice to the mysteries, but You make clear the meaning. They promulgate Your commands, but You help their observance. They show the way, but You walk with those on the way. They instruct crowds, but You tutor hearts. They provide the humidity; You, the fecundity; Paul wrote something similar in First Corinthians (3.7). To sum up then, the Prophets just shout the words, but the crowd gets the gist from You. I know You have a list of “will nots,” my Willful Friend, but I have this list of “do nots.” Do not send Moses to speak to me; it is You, O Lord God, Eternal Truth, that I want to hear, and it is You I want to listen to. Do not let me die before my tree is borne fruit! Do not let me hear the truth preached abroad and not put it into action within. Do not let me come before the Final Judge having heard the word and not done anything about it, having learned it but not loved it, even believed it but not observed it. And so I return to where I began, crying out with the boy Samuel. “Speak, Lord, that Your servant may hear” (3.10). Why? “You have the words of eternal life,” as Peter pleaded with the Lord in the Gospel of John (6.68). Speak to me, console me, correct me, my Lord and Friend, and may glory galore be Yours for evermore! #RandolphHarris 2 of 19

Many different peoples of the World believed—and some still do—that behind the immediate physical reality of things lie spirits, that even seemingly dead objects, rocks, or Earth, have a living force within them: mana. The Sioux Indians called it wakan. The Algonkians, manitou. The Iroquois, orenda. For such people the entire environment is alive. Today, as we construct new info-sphere for a Third Wave civilization, we are imparting to the “dead” environment around us not life but intelligence. The key to this evolutionary advance is, of course, the computer. A combination of electronic memory with programs that tell the machine how to process the stored data, computers were still a scientific curiosity in the early 1950s. By the year 2022, we have reached the ultimate manifestation of machine age thinking. It is the crowning achievement—a large super-computer buried hundreds of feet beneath the center [in a] bombproof antiseptic environment…manned by a bunch of super-technocrats. So impressive are these centralized giants underground in in outer space that they have become a standard part of social mythology. Movie makers, cartoonists, and science fiction writers, using them to symbolize the future, routinely pictured the computer as an all-powerful brain—a massive concentration of superhuman intelligence. Computers control so much of everything we do. From managing our homes, cars, bodies, and environment. So many computers have appeared, in fact, that companies sometimes lose track of how many they have. “The “brainpower” of the computer is no longer concentrated at a single point; it is “distributed.” #RandolphHarris 3 of 19

There are more than ten connected devices in the average household. People have access to more than two computers on average and more than two mobile phones in the evaluated period. We are also “smartening” our work environment. Outside the confines of industry and government, moreover, a parallel process is under way based on that soon-to-be ubiquitous gadget: the home computer. Today, many American homes are controlled by computers, from computerized door locks, climate control, entertainment, surveillance, to pest control and agriculture. These cleaver machines are also being used for everything from doing the family taxes to monitoring energy use in the home, playing games, keeping a file of recipes, remaindering their owners of upcoming appointments, and serving as “smart typewriters.” This, however, offers only a tiny glimpse of their full potential. Telecomputing Corporation of America offers a service called simply “The Source,” which for minuscule costs provides the computer user with instant access to the United Press International news wire; a vast array of stock and commodity market data; educational programs to teach children arithmetic, spelling, French, German, Japanese, Spanish, Latin, Greek Mandarin Chinese, Arabic or Italian; membership in a computerized discount shoppers’ club; instant hotel or travel reservations, and more. The Source also makes it possible for anyone with a computer terminal to communicate with anyone else in the system. Bridge, chess, football, baseball, basketball, tennis, target practice, or backgammon players who so desire can play games with someone a thousand miles distant. #RandolphHarris 4 of 19

User can send private messages to one another or to large numbers of people all at once, and store all correspondence in electronic memory. The Source will even facilitate the creation of what might be called “electronic communities”—groups of people with shared interests. A dozen photo buffs in a dozen cities, brought together electronically by The Source, can converse to their heart’s delight about camera, equipment, darkroom techniques, lighting, or colour film. Months later they can retrieve their comments from The Source’s electronic memory, by subject, date, or other category. The spread of machine intelligence has reached another level altogether with the microprocessors and microcomputers, those tiny chips of congealed intelligence have become part of nearly all the things we make and use. Apart from their applications in manufacturing processes and business generally, they re already embedded in everything from air-conditioners and automobiles to sewing machines and scales. They monitor and minimize the waste of energy in the home. They adjust them amount of detergent and the water temperature for each washing machine load. They fine-tune the car’s system and some cars by BMW can even make some repairs to themselves. These microchips flag us when something needs repair. They flick on the clock radio, lock the doors, adjust the lights, turn on the music, operate the toaster, the coffee maker, and the shower in the morning. They warm the garage and the car, and perform a vertiginous variety of other humble and not-so-humble tasks. Home computers can talk, interpret speech, and control appliances. And with a few sensors, their modest vocabular, the Internet and Bell Telephone system, and you house can now talk to anyone or anything in the World. Although many obstacles still lie ahead, the direction of change is clear. #RandolphHarris 5 of 19

Imagine you are at work, the phone rings. It is Donnie, your house. While monitoring police scanners and home surveillance and traffic cameras, Donnie picked up a story of recent burglaries and a weather bulletin warning of pending heavy rain. This jogged Donnie’s bubble memories to run a routine roof maintenance check. A potential leak was found. Before calling you, Donnie phoned Cresleigh’s maintenance department for advice. Cresleigh’s maintenance department evaluated the evidence from a virtual inspection. You have learned to trust Donnie’s judgment, as you have lived in this house for ninety years, and approve the repairs. The rest is rather straight forward, Cresleigh dispatches their maintenance team and within no time, everything is back to normal. That is the reality of the pending intelligent environment. We have intelligence and imagination we have not yet begun to use. What is inescapably clear, however, whatever we choose to believe, is that we are altering our info-sphere fundamentally. The Third Wave info-sphere make that of the Second Wave era-dominated by its mass media, traffic jams, and the telephone—seem hopelessly primitive by contrast. The 1968 Housing and Urban Development Act was important for its implementation set for decades the attitudes and beliefs of citizens and policymakers regarding the feasibility of the federal government assisting the working and welfare poor to purchase their own housing. The assumption was that most of those assisted by the act would be less affluent non-European Americans, and this the act would foster integration. The Housing and Urban Development Act was designed to turn the economically marginal into responsible, tax-paying homeowners. #RandolphHarris 6 of 19

 It had a rehabilitation section that applied largely to the cities, and a new-housing section that had a more suburban application. The purpose of the act was not so much to open the suburbs to the African American middle class but to make home ownership open to all, regardless of income. The Housing and Urban Development Act was, in many respects, a response to the urban riots that racked American cities in the late 1960s. Following the assassination of Dr. Martin Luther King, Jr., in 1968, rioting broke out in some one hundred and twenty-five cities, and the period that followed came to be known as “the long hot summer.” The Urban Development Act was rapidly passed, with the expectation that by providing the hope of home ownership it would relieve urban pressure. The emphasis was on immediate action, with less attention given to careful monitoring of the program. There was considerable political pressure from the Johnson White House to get the program going. It was thought that problems could be corrected later. The beneficial side of this fast start-up was that for the first time, the weight of government attention was focused on the housing needs of poor urban non-European Americans. Particular attention was directed at rapidly expanding the number of low-income marginalized population home purchasers. Integration per se received less attention than using federal subsidies to turn the urban poor into homeowners with a stake in the system. The downside of the fast start-up was that no one was monitoring the effects of the program and controlling the cash flow. In hindsight, what occurred was quite predictable. The program was exploited, often criminally, by those who knew how it could be manipulated—not the poor, but the private-sector banking and real estate professionals, who saw the program as a money tree. As expressed by the director of HUD’s Chicago office: “Every unethical, unscrupulous real estate broker and lender, many of them so slimy they crawled out from under a rock, looked at this program and said, ‘What a gold mine out there’.” As usual, the poor were the victims. #RandolphHarris 7 of 19

Basically, what occurred was criminal collusion between real estate speculators, banks, and FHA employees to sell supposedly rehabilitated properties at high prices to marginally qualified low-income non-Europeans and women purchasers, with the expectation that the buyers would default so the FHA would have to take back the loan and the unsalable property. The scheme worked as follows. A real estate speculator bought a run-down home at a low price and then put in a few cosmetic repairs such as a cheap paint job. A low-income buyer who marginally qualified for the program was then found, and the appraiser was paid to considerably overestimate the value of the property. The bank then authorized the loan; the FHA or VA insured the mortgage at the inflated price; and the speculator made a fast profit minus the bribe. The new homeowner soon found the property was unlivable and defaulted on the mortgage. The ideal purchaser from the speculator’s and banker’s viewpoint was someone so economically marginal that one was likely to default. (Until almost the final days of the program, even those with no income but welfare qualified as purchaser.) The bank then foreclosed and turned he property over to the FHA, who paid off the overpriced mortgage. Since the more properties sold, the greater the profits, federal monies were, in fact, used not to provide housing, but to provide real estate speculators and bans subsidies for destabilizing neighbourhoods. The majority of the supposedly rehabilitated 235 properties were eventually abandoned by their low-income purchasers, and thee deteriorating properties greatly added to the stock of abandoned city housing. As a consequence, the federal government found itself by the mid-1970s to be the nation’s largest holder of foreclosed and unsalable slum properties. #RandolphHarris 8 of 19

The federal government, in effect, found itself financing the creation of urban wastelands. Callous greed destroyed what was potentially a good program. The suburban version of the program involved not rehabilitation of existing properties, but the building of new-homes program had problems similar to the urban program. Homes were built at high cost to the taxpayers but with a quality of construction often below industry standards. There was little monitoring of the performance of developers. Since the new subsidized homes were of a clearly identifiable style and almost always of poorer construction than other homes in the neighbourhood, existing homeowners almost always saw the building of subsidized homes nearby as a threat to their property values. Unfortunately, they were correct in this belief. Shortsightedly, the program did not budget funds for garages or landscaping. More importantly, the low-income buyers were marginal purchasers with no financial cushion. To qualify for the program, the buyer had to have a very low income or be on public assistance. Such purchasers soon found themselves saddled with money pits requiring considerable expensive work. (A student of mine who purchased one of these homes in suburban Milwaukee County found, among other things, that his kitchen drainpipes had been installed with an upward tilt.) Non-European American buyers, low-income women, and the poor found that their new suburban homes were located in areas far from services or employment. Physical isolation compounded social isolation. The houses were distant from established African American neighbourhoods, African American churches, African American stores, and African American friends. Subdivisions in which the new housing was constructed invariably did not have public transportation and rarely had stores within walking distance. Low-income residents quickly discovered that car ownership was essential for their survival. Without at least one dependable auto, they were stranded miles from friends and services. #RandolphHarris 9 of 19

As the physical problems with the homes became more evident, and the economic and social costs of living became clearer, the political support within the African American community for constructing additional suburban subsidized housing rapidly declined. A companion piece of legislation, the Title 236 program, provided rent subsidies for the poor so they could move out of public housing. The suburban effects of this program, were minimal, however, because of the scarcity of suburban rental housing for which low-income African Americans could qualify. By 1974, when President Nixon, with the connivance of Congress, terminated support for the subsidy programs, there were few voices raised in protest. Only the construction companies and a handful of die-hard supporters felt the program deserved to survive. The tragedy was that a well-meaning program to turn low-income renters into homeowners died, not because it was misused by the recipients, but because the program had become a bureaucratic disaster that exploited the poor to enrich banks, builders, and speculators. One consequence of the failure of these housing programs was that the African American community would become increasingly divided between the suburbanizing middle-class African Americans and central-city African Americans, who became more isolated in the old core neighbourhoods of economically weakening central cities. The 1970s ended the African American exodus from the south and initiated the middle-class African American exodus from the cities. As African American middle-class role models began to exit the city, the social fabric of central-city life began to deteriorate. Those leaving also took with them stable mainstream institutions and the informal job network. #RandolphHarris 10 of 19

During the 1970s the South Bronx lost 37 percent of its population, and the once vibrant southside high risk neighbourhood (HRN) of Chicago lost 38 percent of its population. With the suburbanization of successful role models and jobs, the result was a growing economic and social marginalization of those left behind. William Julius Wilson argues that: “Social isolation deprives residents of certain inner-city neighbourhoods not only of the resources and conventional role models, whose former presence buffered the effects of neighbourhood joblessness, but also of cultural learning from mainstream social networks that facilitate social and economic advancement in modern industrial society.” Thus, the central city has had to cope not just with shift from an industrial-based to an information-based economy, but also with the resultant loss of entry-level blue-collars jobs. The inner city also has lost its middle-class roe models and their important informal job networks. Whether a True or a False Self be he center from which a person acts, self-imagery operates gyroscopically once it is established. Once there are coherent self-representations on the map, feedback processes will ensure that people feel discomfort or pain when expectations arise which go against that imagery. The self can be regarded as a set of interlinking feedback systems. More central systems monitor the more peripheral ones, rather as, in hierarchical human organizations, managers higher up (nearer the center) delegate quite complex operations to others down the line, on whom they keep an eye in case things go wrong. Self-imagery controls the plans that are made at each level in somewhat the same way. Our image of ourselves, and our preferred self-imagery, influence what we do. “I am a person who gets up early.” “I am a person who runs towards trouble and not away from it. This is continually confirmed when I behave “like myself.” The more I can do so, the more pleased I am to think of myself in particular ways. Whenever there is incongruity between what I am doing and the person I imagine myself to be (or prefer myself to be), I am under tension to reduce the incongruity. #RandolphHarris 11 of 19

Self-imagery has a strong organization, function, keeping us coherent, consistent, and unfragmented, provided that we are able to call on it at need. Fortunate people have relatively strong self-images which reverberate easily and are therefore easily part of the working models of self-in-the-World, the models by which their actions are governed. Less fortunate people have more tenuous self-imagery, or are more tenuously in touch with it. Or they may lack the sense that their identity is rooted in solid experiences and memory-traces of experiences—they do not feel defined by a bodily self at the core. Something may have gone wrong at the mirroring stage. They do not retain an image of themselves for any length of time, let alone an image of themselves for any length of time, let alone an image of themselves as good and loveable, and worth living up to. They are often not in touch with how they feel or what suits them. They can be told by others, defined by them as it were, but the image easily disappears again because remembering what you have been told about yourself is different from actually remembering the experiences in which you have been involved and which made you what you are. Characteristically, though, if they are ever to have the strength to hold it for themselves, such people’s imagery of themselves needs to be held for a while by others. To the extent that people have a False Self, they have a false imagery of themselves. They may be quite normally self-aware and self-conscious and vernal about their thoughts and feelings, memories and plans, but they lack some of the strong roots which connect their life now to the beginning of their World. If so, they will at times feel a falsity or unreality in what they do. They sense that they are sometimes living up to an image of themselves which is not connected to the experiences which would make this image a basic neurological reality. #RandolphHarris 12 of 19

Some people have practically no coherent self-imagery at all, true or false, to which they can refer at need to keep a check on themselves. Not surprisingly, they are liable to behave irrationally and impulsively; they lack some important monitoring or steering or organizing structure. They also have little help in putting up with frustration, even in order to gain a benefit they know they desire. They cannot postpose gratification now for the sake of a later good. Unable to go to the zoo because the rain, they cannot enjoy a visit to the Natural History Museum. It is “not the same.” Substitutes will not gratify. The imagery which would hold these things together in the same frame is not there. The frame is not there. The various forms of government take their origin from the greater or lesser differences that were found among private individuals at the moment of institution. If the humans were eminent in power, virtue, wealth of prestige, one alone was elected magistrate, and the state became monarchial. If several humans, more or less equal among themselves, stood out over all the others, they were elected jointly, and there was an aristocracy. Those whose fortune or talents were less disproportionate, and who least departed from the state of nature, kept the supreme administration and formed a democracy Time made evident which of these forms was the most advantageous to humans. Some remained in subjection only to the laws; the others soon obeyed masters. Citizens wanted to keep their liberty; the subjects thought only of in taking it away from their neighbours, since they could not endure others enjoying a good they themselves no longer enjoyed. In a word, on the one hand were riches and conquests, and on the other were happiness and virtue. In these various forms of government all the magistratures were at first elective; and when wealth did not prevail, preference was given to merit, which gives a natural ascendancy, and to age, which gives experience in conducting business and cool-headedness in deliberation. #RandolphHarris 13 of 19

The elders of the Hebrews, the gerontes of Sparta, the senate of Rome, and even the etymology of our word seigneur show how much age was respected in former times. The more elections fell upon humans advanced age, the more frequent elections became, and the more their difficulties were made to be felt. Intrigues were introduced; factions were formed; parties became embittered; civil wars flared up. Finally, the blood of citizens was sacrificed to the alleged happiness of the state, and people were on the verge of falling back into the anarchy of earlier times. The ambition of the leaders profited from these circumstances to perpetuate their offices within their families. The people, already accustomed to dependence, tranquility and the conveniences of life, and already incapable of breaking their chains, consented to let their servitude increase in order to secure their tranquility. Thus it was that the leaders, having become hereditary, grew accustomed to regard their magistratures as family property, to regard themselves as the proprietors of the state (of which at first they were but the officers), to call their fellow citizens their slaves, to count them like cattle in the number of things that belonged to them, and to call themselves equals of the gods and kings of kings. If we follow the progress of inequality in these various revolutions, we will find that the first stage was the establishment of the law and of the right of property, the second stage was the institution of the magistracy, and the third and final stage was the transformation of legitimate power into arbitrary power. Thus the class of the rich and poor was authorized by the first epoch, that of the strong and the weak by the second, and that of the master and slave by the third: the ultimate degree of inequality and the limit to which all other finally lead, until new revolutions completely dissolve the government or bring it nearer to its legitimate institution. #RandolphHarris 14 of 19

To grasp the necessity of this progress, we must consider less the motives for the establishment of the body politic than the form it takes in its execution and the disadvantages that follow in its wake. For the vices that make social institutions necessary are the same ones that make their abuses inevitable. And with the sole exception of Sparta, where the law kept watch chiefly over the education of children, and where Lycurgus established mores that nearly dispensed with having to add laws to them, since laws are generally less strong than passions and restrain humans without changing them, it would be easy to prove that any government that always moved forward in conformity with the purpose for which it was founded without being corrupted or altered, would have been needlessly instituted, and that a country where no one eluded the laws and abused the magistrature would need neither magistracy nor laws. What will become of a World that outlaws all the tools it looked to for solutions? The Internet is being used to strip governments of their secrets and making them vulnerable to attack. “No word shall be impossible with God,” reports Luke 1.37. All confess that God is omnipotent; but it seems difficult to explain in what His omnipotence precisely consists: for there may be doubt as to the precise meaning of the word “all” when we say that God can do all things. If, however, we consider the matter aright, since power is said in reference to possible things, this phrase, “God can do all things,” is rightly understood to mean that God can do all things that are possible; and for this reason He is said to be omnipotent. Now according to the Philosopher (Metaph. V, 17) a thing is said to be possible in two ways. First in relation to some power, thus whatever is subject to human power is said to be possible to humans. Secondly absolutely, on account of the relation in which the very terms stand to each other. Now God cannot be said to be omnipotent through being able to do all things that are possible to created nature; for the divine power extends father than that. #RandolphHarris 16 of 19

If, however, we were to say that God is omnipotent because He can do all things that are possible to His power, there would be a vicious circle of explaining the nature of His power. For this would be saying nothing else but that God is called omnipotent because He can do all things that are possible absolutely; which is the second way of saying a thing is possible. For a thing is said to be possible or impossible absolutely, according to the relation in which the very terms stand to one another, possible if the predicate is not incompatible with the subject, as that Socrates sits; and absolutely impossible when the predicate is altogether incompatible with subject, as, for instance, that a human is a donkey. It must, however, be remembered that since every agent produces an effect like itself, to each active power there corresponds a thing possible as its proper object according to the nature of that act on which its active power is founded; for instance, the power of giving warmth is related as to its proper object to the being capable of being warmed. The divine existence, however, upon which the nature of power is God is founded, is infinite, and its not limited to any genus of being; but possesses within itself the perfection of all being. Whence, whatsoever has or can have the nature of being, is numbered among the absolutely possible things, in respect of which God is called omnipotent. Now nothing is opposed to the idea of being except non-being. Therefore, that which implies being and non-being at the same time is repugnant to the idea of an absolutely possible thing, within the scope of the divine omnipotence. For such cannot come under the divine omnipotence, not because of any defect in the power of God, but because it has not the nature of a feasible or possible thing. #RandolphHarris 17 of 19

Therefore, everything that does not imply a contradiction in terms, is numbered amongst those possible things, in respect of which God is called omnipotent: whereas whatever implies contradiction does not come within the scope of divine omnipotence, because it cannot have the aspect of possibility. Hence it is better to say that such things cannot be done, than that God cannot do them. Nor is this contrary to the word of the Angel, saying: “No word shall be impossible with God.” For whatever implies a contradiction cannot be a word, because no intellect can possibly conceive such a thing. God is said to be omnipotent in respect to His active power, not to passive power, as was shown above. Whence the fact that He is immovable or impassible is not repugnant to His omnipotence. To sin is to fall short of a perfect action; hence to be able to sin is to be able to fall short in action, which is repugnant to omnipotence. Therefore it is that God cannot sin, because of His omnipotence. Nevertheless, Philosophers says (Topic. Iv, 3) that God can deliberately do what is evil. However, this must be understood either on a condition, the antecedent of which is impossible—as, for instance, if we were to say that God can do evil things if He will. For there is no reason why a conditional proposition should not be true, though both the antecedent and consequent are impossible: as if one were to say: “If a human is a donkey, one has four feet.” Or one may be understood to mean that God can do some things which now seem to be evil: which, however, if He did them, would then be god. Or he is, perhaps, speaking after the common manner of the heathen, who thought that men became gods, like Jupiter or Mercury. God’s omnipotence is particularly show in a sparing and having mercy, because in this is it made manifest that God has supreme power, that He freely forgives sins. For it is not for one who is bound by laws of a superior to forgive sins of his own free will. Or, because by sparing and having mercy upon humans, He leads them on to the participation of an infinite good; which is the ultimate effect of divine power. #RandolphHarris 18 of 19

Or because, as was said above, the effect of the divine mercy is the foundation of all the divine works. For nothing is due to anyone, except on account of something already given him gratuitously by God. In this way the divine omnipotence is particularly made manifest, because it pertains the first foundation of all good things.  The absolute possible is not so called in reference either to higher causes, or to inferior causes, but in reference to itself. However, the possible in reference to some power is named possible in reference to its proximate cause. Hence those things which it belongs to God alone to do immediately—as, for example, to create, to justify, and the like—are said to be possible in reference to a higher cause. Those things, however, which are of such kind as to be done by inferior causes are said to be possible in reference to those inferior causes. For it is according to the condition of the proximate cause that the effect has contingency or necessity, as was shown above. Thus is it that the wisdom of the World is deemed foolish, because what is impossible to nature, it judged to be impossible to God. So it is clear that the omnipotence of Goes does not take away from things their impossibility and necessity. When we get out of the glass bottles of our ego, and when we escape like squirrels turning in the cages of our personality and get into the forests again, we shall shiver with cold and fright but things will happen to us so that we do not know ourselves. Cool, unlying life will rush in, and passion will make our bodies taunt with power, we shall stamp our feet with new power and old things will fall down, we shall laugh, and institutions will curl up like burnt paper. Thy righteousness is an everlasting righteousness, and Thy Law is truth. Thy righteousness, O God, is highly exalted; Thou who doest great things, O God, who is like unto Thee? They righteousness is like the eternal mountains; Thy judgments, fathomless depts; both man and beast dost Thou save, O Lord. #RandolphHarris 19 of 19

CRESLEIGH HAVENWOOD

Lincoln, CA | Prices Coming Soon!

Coming Soon!

Cresleigh Havenwood is the newest Cresleigh community coming to Lincoln, CA. With four distinct floor plans to choose from ranging from 2,293 – 3,489 square feet offering up to five bedrooms, we are sure you’ll find your dream home here at Havenwood!

Cresleigh creates picturesque, family-friendly communities that feel like private retreats. You can spend hours soaking in the views or enjoying your enchanting home. Stay tuned for details on floor plans, pricing, and opening information later this summer. https://cresleigh.com/havenwood/