Enthusiasm is undoubtedly a disorder of the mind; and such disorder as greatly hinders the exercise of reason. Nay, sometimes it wholly sets it aside: it not only dims but shuts the eyes of the understanding. It may, therefore, well be accounted a species of madness; of madness rather than folly: seeing a fool is properly one who draws wrong conclusions from right premises; whereas a madman draws right conclusions, but from wrong premises. And so does an enthusiast. Suppose his or her premises are true, and his or her conclusions would necessarily follow. However, here lies one’s mistake: one’s premises are false. One imagines oneself to be what one is not, and therefore, setting out wrong, the farther one goes out, the more one wanders out of the way. Very earlier in the history of the Christian Church the subtle temptation to a kind of inverted humility, which is really the worst and most dangerous form of spiritual pride, disclosed itself in portentous scandals. The Adventists of Thessalonica, who refused their normal obligations in the interest of a complete self-preparation for the Lord’s coming, have had their representatives in many strange sects in Europe and America, who have been carried into amazing   tracks allows an individual to define and redefine one’s experience by the strategic placement of information. Sometimes, the individual receives outside help. For example, when Milgram in 1963 placed a barrier between people, administering electric shocks, and the bogus “subjects” who were supposedly receiving the shocks, he made it easier for the shockers to “disattend” signs of human distress from their hapless victims. #RandolphHarris 1 of 21

In other cases help can come from guides who direct the novice on what to experience and what to block out. Beginning marijuana smokers are cautioned to ignore feelings of nausea. On the other hand, novice hit men like Pete are reluctant to share their “experience” with any one else. It would be a sign of weakness. In still other cases, however, it is possible that the subject can do the reframing on his or her own. And this is what appears to have happened to Pete. “And then the second one [the second hit] came up, [Pete] was still thinking about the first one. Yeah, when he got ready to go, he was to the moment that he killed the second guy, he waited, you know. Going through his mind was the first guy he killed. He still seeing him still see the expression on his face. Soon, the second guy walked up; I mean, it was like just his mind just blanked out for a minute, everything just blanked out. Next thing he knew, he had killed the second guy. He knew what he was doing, but what I mean, he just didn’t have nothing on his mind. Everything was wiped out,” reports Pete. When the second victim approached, Pete says that he noticed the victim’s approach, he was aware of the man’s presence. However, he noticed none of the victim’s personal features. He did not see the victim’s face or its expression. Thus, as if Pete had negatively conditioned himself to avoid certain cues. Since he shot the victim in the head, it is probable that Pete saw him in one sense; this is not the same kind of experience as a dissociative reactions, which has been linked to sleep-walking. #RandolphHarris 2 of 21

Pete says, that “he knew what he was doing.” However, he either did not pay attention to his victim’s personal features at the time of the killing, or he blocked them out immediately afterward, so that now the only aspect of his victim he recalls is the victim’s approach (if we are to believe him). While demons do not possess a material body, they can act upon the human body, as well as the human soul and spirit. They are capable of entering in and assuming control of a human body, speaking and acting through it from time to time and even possessing it, as if it were their own property. That demons are individuals is attested by their intelligent and voluntary action. They think, they speak, they act through a spiritistic medium or through a person over whom they have acquired control. After his second murder, Pete says that killing became routine. He learned to view his victims as “targets,” rather than as people. Thus, he believes that the second experience is the crucial one, and that the disattendance of the victim’s persona features made it so. Because demons are spirit personalities, they can act upon and influence a man or woman’s body and mind. Support from other account of hit men is scant, due to a lack of data. Furthermore, not everyone in Pete’s account supports the “reframing” hypothesis. In talking about later killings, it is clear that he not only attends to his victims’ personal features, on occasion, but he also derives a certain grim pleasure in doing so. #RandolphHarris 3 of 21

“The victim was a nice looking woman. She started weeping, and [she cried], ‘I ain’t did this, I ain’t did that.’ And [Pete] said that he shot her. Like it wasn’t nothing…he didn’t feel nothing. It was just money,” reports Pete. It may be the this evidence contradicts what I said about reframing, but perhaps another interpretation is possible. Reframing may play a more crucial role in the original redefinition of an experience than in the continued maintenance of that redefinition. Once Pete has accustomed himself to viewing his victims as merely targets, as “just money,” then it may be less threatening to look upon them as persons, once again. Once the “main story line” has been established, discordant information can be presented in the “overly track,” without doing too much damage. Foe what I have been referring to as “disattendance” Pete used the term “heart,” which he defined as a “coldness.” When asked what he would look for in an aspiring hit man, Pete replied, “ See if he’s got a whole lot of heart…you got to be cold…you got to build a coldness in yourself. It’s not something that comes automatically. Cause, see, I don’t care who he is, first, you’ve got feelings,” reports Pete. However, the “made rather than born” thesis does explain one perplexing feature of hit men and other “evil” men whose banality has sometimes seemed discordant. In other aspects of their lives they all seem perfectly capable of feeling ordinary human emotions. Their inhumanity, their coldness, seems narrowly restricted to their jobs. #RandolphHarris 4 of 21

Pete, for example, talked about his “love” for little children. Examples of human warmth indicate that the cold heart of the hit man may be less a characteristic of the killer’s individual personality, than a feature of the professional framework of experience which the hit man or woman has learned to adapt oneself to, when one is on the job. As we have been studying ways of deviance neutralization, it is clear that the freelance hit man or woman is an example of an individual who, relatively alone, must deal with a profound and unambiguous stigma in order to enter one’s career. “Heart” seems to be a dedicating factor in becoming a professional. The inhibitions against murder-for-money are real. “Heart” or the ability to adapt to rationalized framework for killing—has been portrayed as the outcome of an initial process of reframing, in addition to other neturalization techniques established during the further stages of professionalizations. People often enter into deviant acts first, then develop rationales for their behaviour later on. This was also the case with Pete, who began his career by first, being willing, encountering a frame-break, undergoing negative experience, being willing to try again (also known as “getting back on the horse”), reframing the experience, and having future, routine experiences wherein his professionalization increasingly enabled him to “deny the victim,” “deny injury,” and “deny responsibility.” #RandolphHarris 5 of 21

Through the process of reframing, the experience of victim-as-target emerged as the “main storyline,” and the experience of victim-as-person was downgraded from the main track to the disattended track to the overlay track. Ironically, the intensity of the negative experience seemed to make the process all the more successful. Thus, it may be possible for a person with “ordinary human feelings” to pass through the novice stage, and to continue with “normal relations” thereafter. This suggests that hit men and women may not be psychopaths, but it is possible that they are possessed. The reframing hypothesis has implications for other people who knowingly perform stigmatized behaviors. It may be particularly useful in explaining personal conversion experience that occurs despite the relative absence of deviant peer group, deviant norms, extenuating circumstances, and neutralization rationales. If all that the Christian Holy Bible and Book of Mormon contains on the subject of the supernatural power of evil could be exhaustively dealt with, we would find that more knowledge is given of the workings of Satan, and his principalities and powers, than many have realized. From Genesis to Revelation the work of Satan as deceiver of the whole inhabited Earth can be traced until the climax is reached, and the full results of the deception in the Garden of Eden are unveiled in the Apocalypse. In Genesis we have the simple story of the garden, with the guileless pair unaware of danger from evil beings in the unseen World. #RandolphHarris 6 of 21

We find recorded there Satan’s first work as deceiver, and the subtle form of his method of deception. We see him working upon an innocent creature’s highest and purest desires, and cloaking his own purpose of ruin under the guise of seeking to lead a human being nearer to God. We see him using the God-ward desires of Eve to bring about captivity and bondage to himself. We see him using “good” to bring about evil; suggesting evil to bring about supposed good. Caught with the bait of being “wise,” and “like God,” Eve is blinded to the principle involved in obedience to God and DECEIEVED (1 Tim. 2.14). Goodness is, therefore, no guarantee of protection from deception. The keenest way in which the devil deceived the World, and the Church, is when he comes in the guise of somebody, or something, which apparently causes them to go God-ward and good-ward. He said to Even, “Ye shall be as gods,” but he did not say, “and ye shall be like demons.” Angeles and men only knew evil when they fell into a state of evil. Satan did not tell Eve this when he added “knowing good and evil.” His true objective in deceiving Eve was to get her to disobey God, but his wile was, “Ye shall be like God.” Had she reasoned, she would have seen that the deceiver’s suggestion exposed itself, for it crudely receiver’s suggestion exposed itself, for it crudely resolved itself into “disobey God” to be more like God! The lawless tyrant, who denies to know their God, or message to regard, must be compelled by signs and judgments dire; to blood unshed rivers must be turned, frogs, lice and flies must all his palace fill with loathed intrusion, and fill all the land. #RandolphHarris 7 of 21

However, when buffers are shaken, conscience awakes. “How can one discover what one’s own buffers are?,” asked someone else. Sometimes it is possible. If one has the right idea of buffers, one may find one’s own. There is a great difference between excuses and buffers. Excuses may be different every time, but if the excuse is always the same, then it becomes a buffer. Buffers are connected with conscience. Conscience is a word we use generally in a conventional sense, to mean a sort of educated emotional habit. Really, conscience is a special capacity which everybody possesses but which nobody can use in the state of sleep. Even if we feel conscience for a moment accidentally, it will be a very painful experience, so painful that immediately we shall want to get rid of it. People who have occasional glimpses of conscience invent all kinds of methods to get rid of this feeling. It is the capacity to feel at the same time all that we ordinarily feel at different times. Try to understand that all our different “I”s have different feelings. One “I” feels that one like something, while another hates it, and a third “I” is indifferent. However, we never feel these things at the same time because between them are buffers. Because of these buffers we cannot use conscience, cannot feel at the same two contradictory things which we feel at different times. If a man or woman does happen to feel them one suffers. So, in our present state, buffers are even necessary things without which a man or woman would go mad. However, if one understands about them and prepares oneself, then after some time, one may start to destroy the contradictions and break the buffers down. #RandolphHarris 8 of 21

The breaking of a mechanical habit, whether good or bad, may be uncomfortable, because we have mechanical habits such as rules of conduct and moral rules which we get from our education. In most cases, therefore, we do not experience conscience; we have too many buffers. As I have said, they are partitions between our emotional attitudes, and experience of conscience means seeing a hundred things at the same time. Partitions disappear and all inner contradictions are seen at the same time. This is very unpleasant, and as the general principle of life is to avoid unpleasant sensations and realizations we run away from seeing them. In this way we create inner buffers. Contradictions seen one after the other do not appear contradictory; they have to be seen at the same time. We are machines and we must see where we can change something, because in ever machine of every kind there is always a point where it is possible to begin. Sometimes people ask if there is anything permanent in us. There are two things, buffers and weaknesses. The weaknesses are sometimes called features, but they are really just weaknesses. Everyone has one, two or three particular weaknesses, and everybody has certain buffers belonging to one. One consists of buffers, but some are particularly important because they enter into all one’s decisions and all one’s understandings. These features and buffers are all that can be called permanent in us, and it is lucky for us that there is nothing more permanent, because these things can be changed. #RandolphHarris 9 of 21

“Does giving up one’s will mean not to act without understanding?” You see, this is another of your mistakes. You think that giving up will means doing something. This happens very seldom. In most cases you are told not to do something. There is a great difference in this. For instance, you want to explain to someone what you think of him or her, and you must not do it. It is a question of training. Will can be grown if one works on oneself and makes one’s will obey the principles of the work. Things that do not concern the work cannot be connected with it, but the more you enter into the work, the more things begin to touch upon the work. However, this needs time. When their chance comes and people are told to do something, or not to do something, they go against it for what seems to them the very bests of reasons. So they miss their opportunity. Time passes, and later they may see that they have missed their opportunity, but it can no longer be replaced by anything. This is the penalty of self-will. About this idea of giving up one’s will: it must be repeated that men nos 1, 2, and 3 have no will, but only self-will and willfulness. Try to understand what that means. Being willful means that one wants to do or actually does something forbidden, simply because it is forbidden. And an instance of self-will is when someone sees that you are trying to do something that you do not know how to do and wants to help you, but you say, “No, I will do it myself.” These are the two types of will we have. They are based on opposition. Rel will must depend on consciousness, knowledge and Permanent “I.” Such as we are, we have not got it. All that we have is self-will and willfulness. #RandolphHarris 10 of 21

Our will is a resultant of desires. Desires may be very well hidden. For instance, a man may want to criticize someone and one calls it sincerity. However, the desire to criticize may be so strong that one would have to  make a really big effort to stop it, and a man cannot make real efforts by oneself. In order to create will, a man must try to co-ordinate one’s every action with ideas of the work; one must in every action ask oneself: How will it look from the point of view of the work? Is it useful or harmful to me, or to the work? If one does not know, one can ask. If a person has been long in the work, there is practically not a single action that does not touch upon the work; there are not independent actions. In that way one is not free, in the sense that one cannot act foolishly without discrimination. One must think before one acts. If one is not sure, one can ask. This is the only method by which will can be created, and for this method school organization is necessary. Without school one can do nothing. The ward system, which forms a central aspect of the social structure in mental hospitals, can also be delineated in terms of involvement rules—the “bad” wards being ones where tight situational orientation is little demanded; the “good” or convalescent wards being ones where many more exhibitions of respect for the gathering are required. Conversely, the “good” wards are ones where other kinds of privileges are available, and the “bad” ones are places where these are not. When staff use these labels they often mean to refer to differences in situational propriety; patients, on the other hand, tend to have in mind the merely-situated component of privileges on the ward. #RandolphHarris 11 of 21

The same term, then, will designate the same ward but will tend to connote different things to the two status levels. It may be added that, in general, mental hospitals seem to operate on the basis of a privilege quota: the patient who requires situational license must sacrifice the merely-situated component of privilege, and to the degree that one desires the latter, one must be ready to “behave oneself.” The communal institutions of Central Hospital were themselves differently defined as regards tightness. In the large 300-man refectory, which fed the men on 900-patient chronic men’s service, eating with one’s hat on was not forbidden; the place had something of the atmosphere of a train depot. However, at the Red Cross House (containing a large sitting room-dancehall), the staff felt that patients should have some “respect” for the place, and act in it as they would in their homes. Posted signs, collective bawlings-out, and other injunctions established that no hats, no spitting, no refuse on the floor, and no “horsing around” were to be permitted. When we see that some of these controlling factors inhere in the behavior setting, we can more readily understand why some mental patients may improve greatly merely by being brought down to a “better” ward; but we cannot as easily determine how much new human material a setting can incorporate without losing it customary involvement structure. #RandolphHarris 12 of 21

Just as there are differences between situations in regard to the tightness of conduct occurring therein, so, of course, there are differences between different roles, each of these differences being maintained across several different situations. At one extreme we have the mental patient on a chronic ward who has not yet decided to try to get out by good behavior. One may feel that one has earned and paid for the right to act loosely and that one might as well exercise it. One this plays the role of an “involvement freak,” and, as already suggested, shares with children, senior citizens, the homeless, and bohemians the special license and expectation of being frequently remiss in situational obligations. At the other extreme are high ecclesiastical and miliary officers who carry their solemnity in their uniform, and prefer gatherings that are tight enough to be saluted. Here, incidentally, one finds a very pervasive difference between middle- and lower-class males in American society. Those who work without a tie, in clothes they do not have to worry about keeping clean, are persons who can afford to touch and be touched by the physical environment around them. The “informality” of their dress is one part of a complex, the whole of which is the understanding that these persons need not maintain a tight orientation in public situations. While waiting for a bus, the lightrail, or talking to a friend on the street, they can slouch, lean against a building, or squat on any substitute for a seat, and thus express a looseness of orientation to the gathering as such, which is consistent with the role that has been accorded them. #RandolphHarris 13 of 21

That their clothing allows this is as much effect as cause of their situational orientation. (A limiting case is the person such as a chimney sweep or miner, who can soil the environment around one and will therefore have a special basis for circumspection.) Middle-class people in public places, on the other hand, have more obligation to keep relatively erect and stiff, relatively ready to respond interactively. And, again, the fact that their clothing and cleanliness patterns are incompatible with too great a familiarity with the physical environment of the street would seem to be as much effect as cause of their level or orientational discipline. Persons tightly attired can, of course, express meager concern for the gathering, but they are perhaps more likely than those informally dressed to do this by means of relatively subtle cues. Now when it comes time to commuting to work, traffic patterns are a concern. There are two main ways to commute from Berkeley to San Francisco. One is driving over the Bay Bridge, and the other is taking public transportation, the Bay Area Rapid Transit train called BART. Crossing the bridge is the shortest route, and with no traffic, a car can make the trip in 20 minutes. However, this is rarely the case. The bridge had only four lanes and is easily congested. (Sometimes, after earthquakes, it is closed altogether.) We suppose that each additional 2,000 cars the travel time rises to 30 minutes; at 4,000 cars, to 40 minutes. The BART train makes a number of stops, and one has to work to the station and wait for the train. It is fair to say that the trip takes closer to 40 minutes along this route, but the train never fights traffic. When train usage rises, they put no more cars, and the commuting time stays roughly constant. #RandolphHarris 14 of 21

If, during the rush hour, 10,000 commuters want to go from Berkeley to San Francisco, how will the commuters be distributed over the two routes? Each commuter will act selfishly, choosing the route that minimizes one’s own transportation time. Left to their own devices, 40 percent will drive and 60 percent will take the train. The commuting time will be 40 minutes for everyone. This outcome is the equilibrium of a game. We can see this result by asking what would happen if the split were different. Supposed only 2,000 drivers took the Bay Bridge. With less congestion, the trip would take less time (30 minutes) along this route. Then some of the 8,000 BART commuters would find out that they could save time by switching, and would do so. Conversely, if there were, say, 8,000 drivers using the Bay Bridge, each spending 60 minutes, some of them would switch to the train for the faster trip it provides. However, when there are 4,000 drivers on the Bay Bridge and 6,000 on the train, no one can gain by switching: the commuters have reached an equilibrium. Is this equilibrium good for the commuters as a whole? Not really. It is easy to find a better pattern. Suppose only 2,000 take the Bay Bridge. Each of them saves 10 minutes. The 2,000 who switch to the train are still spending the same time as they did before, namely 40 minutes. So are the 6,000 who continue to take the train. We have just saved 20,000 person-minutes (or almost two weeks) from the total travel time. #RandolphHarris 15 of 21

Why is this saving possible? On in other words, why were the drivers left to themselves not guided by an invisible hand to the best mix of routes? The answer lies in the cost that each user of the Bay Bridge inflicts on the others. When an extra driver takes this road, the travel time of all the other users goes up by a little bit. However, the newcomer is not required to pay a price that reflects this cost. One takes into account only one’s own travel time. What traffic pattern is best for the group of drivers as a whole? In fact, the one we constructed, with 2,000 cars on the Bay Bridge and a total time saving of 20,000 minutes, is best. To see this, try a could of others. If there are 3,000 cars on the Bay Bridge, the travel time is 35 minutes in all. With only 1,000 cars, the travel time is 25 minutes, and each saves 15 minutes, but the total saving is again only 15,000 minutes. The intermediate point with 2,000 drivers, each saving 10 minutes, is best. How can the best pattern be achieved? Devotees of central planning will think of issuing 2,000 licenses to use the Bay Bridge. If they are worried about the inequity of allowing those with licenses to travel in 30 minutes while the other 8,000 must take the train and spend 40 minutes, they will devise an ingenious system of rotating the licenses among the population. A market-based solution charges people for the harm they cause others. Supposed each person values an hour of time at $25, that is, each would be willing to pay $12 to save an hour. Then charge a toll for driving on the Bay Bridge; set the $2 above the BART fare. #RandolphHarris 16 of 21

By our supposition, people regard an extra $2 cost as equivalent to 10 minutes of time. Now the equilibrium commuting pattern will have 2,000 cars on the Bay Bridge and 8,000 riders on BART. Each user of the Bay Bridge spends 30 minutes plus an extra $2 in commuting costs; each BART rider spends 40 minutes. The total effective costs are the same, and no one wants to switch to the other route. In the process we have collected $4,000 of toll revenue (plus an additional 2,000 BART fares), which can then go into the county’s budget, thus benefiting everyone because taxes can be lower than they would otherwise be. A solution even closet to the spirit of free enterprise would be to allow private ownership of the Bay Bridge. The owner realized that people are willing to pay for the advantage of a faster trip on a less congested road. One charges a price, therefore, for the privilege. How can one maximize one’s revenue? By maximizing the total value of the time saved, of course. The invisible hand guides people to an optimal commuting pattern only when the good “commuting time” is priced. With the profit-maximizing toll on the bridge, time really is money. Those commuters who ride BART are selling time to those who use the bridge, Finally, we recognize that the cost of collecting the toll sometimes exceeds the resulting benefit of saving people’s time. Creating a marketplace is not a free lunch. The toll booths may be a primary cause of the congestion. If so, it may be best to tolerate the initial inefficient route choices. #RandolphHarris 17 of 21

The coming eco-wars—another growth business for tomorrow’s spies is the environment. Environmental problems increasingly cross national boundaries, so that pollution from the Rhine affect Holland as well as Germany, acid rain ignores frontiers, and the deforestation of the Amazon has global concerns. Increasing environmental knowledge can help reduce such problems, but it also opens the way to sophisticated manipulation of one country’s environment by another’s political policy-makers. A crude example was the 1989 announcement by Turkey that it would shut off the flow of Euphrates River water to Iraq and Syria for a month. The shutdown threatened Iraqi agriculture and Syrian electrical supplies. Its purpose, according to the Turks, was to do repair work on the Ataturk Dam. However, skeptics insisted there was more to the story. Across Turkey’s southern border in Iraq and Syria are the remote bases of Kurdish separatists belonging to the Marxist Kurdish Workers Party. KPW guerrillas have been slipping across into Turkey. In turn, Turkey has been demanding that Iraq and Syria guard the border and prevent such penetrations. This incursion did not stop, and were followed by the Turkish announcement of a dam shutdown. This, in turn, was followed four days later by a guerrilla raid that left twenty-eight dead in a Turkish village on the Iraqi line. The Turkish press clamored for a reprisal against the guerrilla bases in Syrian-controlled territory. #RandolphHarris 18 of 21

Whether the water cutoff was or was not intended to prod the Iraqi and Syrian governments into military action against the guerrillas, it was an event with significant ecological implications, an opening shot, one might say, in the eco-warfare that will become more common and far more sophisticated in the decades ahead. Someday nations may unleash genetically altered insects against an adversary, or attempt to modify weather. When that day comes, intelligence will provide ammunition for the eco-wars. On a more optimistic note, however, because of their satellite remote sensing systems, intelligence agencies may be well placed to take on the task of verifying compliance with environmental treaties, as they now verify arms control agreements. Eco-intelligence will be integrated more closely with political and military planning as both eco-war and eco-treaties become part of the new global system. The spread of new system of wealth creation thus begins to transform one of the universal functions of the nation-state—the collection of foreign intelligence. What we have glimpsed so far, however, are only the most superficial changes. Far deeper ones lie in store. For instance, nanoparticles can get into the body through the skin, lungs and digestive system. This may create “free radicals,” which can cause cell damage and damage to the DNA. There is also concern that once nanoparticals are in the bloodstream they will be able to cross the blood-brain barrier.  #RandolphHarris 19 of 21

For all practical purposes, nanotechnology seems inevitable. With work, it can be made beneficial, but only if we exercise ordinary care in avoiding accidents and extraordinary care in preventing abuse. It is hard to get people to take future technologies seriously. Present-day problems dominate discussions, and ideas about future possibilities take effort to judge. Because of this inertia, broad international regulations of nanotechnology will not be possible until nanotechnology already exists, until people begin to see its results. And then, for regulation to be most effective, researchers and governments in many countries will need to cooperate and be on speaking terms with the technology’s critic. What, then, is the socially responsible course of action, the approach most likely to avoid serious abuse of nanotechnology and most likely to deliver some of its potential benefits? It is, we believe, to point out potential dangers and abuses and how they can be avoided, but also to emphasize the civilian applications in medicine, the environment, and the economy. It is these benefits that provide grounds for advocating open civilian development programs, and for international cooperation that can provide a basis for effective international guidance. To guide nanotechnology will not be simple. We will be confronted with a range of choices greater than we have faced before in history. It is only by grappling with those choices that we will be able to affect them for the better. #RandolphHarris 20 of 21

O Lord, our hope in every generation, we rejoice in the wondrous deliverance Thou didst bring to pass for our fathers. When Haman rose to crush us, Thou wast at our side. Thou didst bring to naught his base designs, delivering us from destruction. In our day, too, O Lord our God, we trust in Thy saving power. We know it is Thy will that evil be subdued and righteousness prevail. Keep us ever steadfast and just, that no weapon formed against us may prosper. Inspire us like Mordecai of old, to be unswering in our devotion to Thee. Like Esther, may we ever be eager to serve our people, even at the peril of our lives. Cause us to know as Mordecai knew, that whether we be born to high or low estate, we share alike our people’s lot. That though we dwell in safety, blessed with abundance, our brother’s hurt is our hurt, in their sorrow, ours. Hasten the day when all oppression shall cease, and tyranny shall forever be crushed; when strife shall no longer set off man from man, but all shall unite in true brotherhood to serve each other, and thus, O Lord, serve Thee. We, who were young and loved each other blindly, now come to know each other in love, married by what we have done, as much as by what we intend. Our hair turns white with our ripening as though to fly away in some coming wind, bearing the deed of what we know. It was bitter to learn that we come to death as we come to love, bitter to face the just and solving welcome that Heaven prepares. It is better to pray than worry, for we will have the sweetness of ripening. How sweet to the Lord by the signs of the World. #RandolphHarris 21 of 21

Cresleigh Homes

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Add 25-30 drops of your favorite essential oil (lemon, lavender, or orange are great options!) to a small spray bottle. Fill the bottle halfway with witch-hazel, and fill the rest with distilled water. Voila!

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#CresleighHomes