The expression of compassion for others is the essence of the gospel of Jesus as the Christ. It is meaningful to observe that Jesus’s compassionate acts were not occasional, nor mandated manifestations based on a list of tasks to be completed but everyday expressions of the reality of His pure love for God and His children and His abiding desire to help. One of the most poignant examples of kindness in the Christian Bible is when Jesus showed compassion at the grave of Lazarus. When Jesus saw Lazarus’ friends weeping, he wept alongside them (John 11.33-35). Over and over, our Lord Jesus felt compassion on people, healing them and comforting them. He saw the large crowd as sheep without a shepherd and he came to give them purpose and shelter. As the Son of God, Jesus possessed more than we can ever imagine. Even so, he gave up everything, voluntarily and selflessly sacrificing Himself for us so that we can have eternal life. In that sacrifice, we see the greatest example of compassion in the Bible. The stories of compassion in the Bible should motivate us to put compassion into action. Those who cannot make the leap and rise above human love to their higher self—with its impersonality and immateriality—may continue to draw a happiness from it. However, the limitations will be there, inexorable, unconquerable, of time and body, relativity, and change. #RandolphHarris 1 of 25

One of the most important scriptures in the Bible is Hebrews 13.2, “Do not forget to show hospitality to strangers, for by doing so some people have shown hospitality to angels without knowing it. Now, what are angels? Angels are messengers of God. Therefore, what this scripture could also mean is to show compassion to others, not only does how you treat people reflect on your and your family, but you could also be entertaining people who have great power and influence in this World. If you want to get ahead in life, the right way, it is important that people see you as a good person. Fear weakens a man, hate destroys him in the end, but love brings him his best. If everyone in the World would practice universal love, then the whole World would enjoy peace and order. We must learn to rise above our emotions, and understand by this kind of love a state of mind, not a state of emotion. When two people confront each other, there are six ego states involved, three in each person. Since ego states are as different from each other as actual people are, it is important to know which ego state is active in each person when something takes place between them. The exasperating response is where someone who wants sympathy gets facts instead. This is known as a child/parent-adult/adult. Impudence is where someone who expects compliance gets what is consider a “smart aleck” response instead, in the form of a factual statement. #RandolphHarris 2 of 25

There are 81² or 6561 different types of duplex transactions possible. For example, if we engage in only three transactions, and each time we have a choice among 6597 varieties, then we have our three transactions in 6597³  ways. This gives us about 300 billion different ways of structuring our three exchanges with each other. That certainly gives us all the room we need to express our individualities. Since most people engage in hundreds or thousands of transactions every day, each person has trillions and trillions of combinations at his disposal. Even if he has an aversion to 5000 of the 6597 possible types of transactions, and never gets into them, there is still plenty of room to maneuver in, and there is no necessity for his behaviour to be stereotyped unless he himself sets it up that way. If he does so, as most people do, that is not the fault of transactional analysis, but of others influences that form the chief subject matt of this report. Since this system, in all its branches, is referred to as transactional analysis, what has been described above, the analysis of single transactions, is called transactional analysis proper, which is the second step after structural analysis. Transactional analysis proper gives a rigorous definition of the system, which will be of interest principally to those trained in scientific methodology. #RandolphHarris 3 of 25

A transaction consisting of a single stimulus and a single response, verbal or non-verbal, is the unit of social action. It is called a transaction because each party gains something from it, and that is why he engages in it. Anything that happens between two or more people can be broken down into a series of single transactions, and this gives all the advantages which any science attains when it has a well-defined system of units. Transactional analysis is a theory of personality and social action, and a clinical method of psychotherapy, based on the analysis of all possible transactions between two or more people, on the basis of specifically defined ego states, into a finite number of established types (nine complementary, 72 crossed, 6480 duplex, and 36 angular). Only about 15 of these commonly occur in ordinary practice; the rest are largely of academic interest. Any system or approach which is not based on the rigorous analysis of single transactions into their component specific ego states is not transactional analysis. This definition, in effect, purports to set up a model for all possible forms of human social behaviour. This model is efficient because it follows the principle of scientific economy (sometimes knows as “Occam’s razor”), making only two assumptions: that human beings can change from one ego state to another, and that if A says something and B says something shortly thereafter, it can be verified whether what B said was a response to what A said. #RandolphHarris 4 of 25

It is also very effective because, so far, no examples have been found among thousands or millions of interchanges between human beings which could not be dealt with by the model; and it is rigorous as well, because it is limited by simple arithmetical considerations. The best way to understand the “transactional viewpoint” is to ask: “What would a one- or two- or three-year-old child do that would correspond to this grownup’s behaviour?” Eastern philosophers are fond of pointing out how Westerns live with a “divided” consciousness, experiencing a gulf between mind and body, between self and nature. Divided consciousness is a chronic self-consciousness, such that the person is always aware of self. Whether the person is watching a sunset, enjoying pleasures of the flesh, or playing a game of tennis, he or she is always aware of self as the “subject, whereas that which the person is noticing is experienced as the “object,” as “out there,” distance from the self. Even our language, with its grammatical structure, encourages us to enter a chronic state of self-consciousness, of reflection upon our experiencing. A child, before taking on language, apparently has the capacity to perceive in selfless fashion. Eventually, the child learns to monitor experience and action, after having learned that he or she will be called on to give an account of thoughts and actions. The child is to become a spy or witness of his or her own actions, and is to give a report to parents upon request. #RandolphHarris 5 of 25

As the child grows older, such self-vigilance becomes habitual, and the rift in consciousness that hinders spontaneity has been permanently inserted. When a happening fully absorbs someone’s attention, the person may re-experience the long-lost mode of unreflective, unself-conscious perception. This is a terrible way to live—always to be watching one’s self. The capacity to be self-conscious is unique to human beings, because of the relative seize of the human cerebral cortex. Doubtless, the ability to observe the flow of one’s experiencing has some adaptive and adjustive value. However, chronic self-consciousness is agonizing, and it destroys enjoyment of living; in extreme instances, self-consciousness can so limit a person that he or she becomes unable to act at all until having first checked and rechecked the proposed action or communication. When self-consciousness is carried to this extreme, the individual may become nearly paralyzed by doubt and indecision, as in a pattern of neurosis called doubting compulsion. When used to “mirror” self and know how you are perceived by others, the gift of reflecting consciousness is helpful. Prayer to God and His Son, Jesus Christ, was developed as a means of healing the breach in consciousness. #RandolphHarris 6 of 25

The purpose of prayer is to help a person “transcend” the ego and experience a unification of self with all that exists. When such enlightenment and unification occur, the person becomes more capable of effortless action, grace of movement, and power of reason, because the person is not doing two things at once, that is, doing something and reflecting upon what is being done. Prayer is one of the greatest blessings we have while we are here on Earth. Through prayer we can communicate with our Heavenly Father and seek His guidance daily. Prayer is a sincere, heartfelt talk with our Heavenly Father. We should pray to God and to no one else. We do not pray to any other being or to anything made by man or God. “Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in Heaven above, or that is in the water under the Earth. Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,” reports Exodus 20.3-5. Prayer has been an important part of the gospel from the beginning of the World. An angel of the Lord commanded Adam and Eve to repent and call upon God in the name of the Son. “Wherefore, thou salth do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son forevermore,” reports Moses 5.8. This commandment has never been taken away. #RandolphHarris 7 of 25

Prayer will help us draw closer to God. All our thoughts, our words, and our actions are influenced by our prayers. The experience of overcoming chronic fixation upon a self-conscious, reflective state of awareness, so that one begins to smell and taste, and remember and imagine with greater vividness, can easily be described as “an enlargement of the World,” a rebirth, or a self-unification. Yet reflection, or self-witnessing, helps a person to learn skills. Self-consciousness may rob action of its spontaneity and of its joy. The aim of healthy personality is to be able to reflect upon experience when it is appropriate to do so, and to engage unself-consciously like a child in action, and in personal relationships, when there is no need to reflect. Action is one way to obtain temporary respite from self-consciousness. Warm-up exercises, followed by intense involvement in a game of tennis or basketball, or in dance, enable a person to be engaged without reflection. Other means for temporarily suppressing the act of reflection include listening to music, engaging in hobbies, and absorption in a book or a drama on a video steaming service or DVD. Dialogue with another person that fully engages one’s attention is also a means of overcoming self-consciousness. When such dialogue is going on, each person is responding to the other without premediated efforts to produce a particular impression in the experience of the other. #RandolphHarris 8 of 25

The Darwinian mood sustained the belief in Anglo-Saxon racial superiority which obsessed many American thinkers in the latter half of the nineteenth century. The measure of World dominion already achieved by the “race” seemed to prove it the fittest. Also, in the 1870’s and 1880’s many of the historical conceptions of the Anglo-Saxon school began to reflect advances in biology and allied developments in other fields of thought. For a time, American historians fell under the spell of the scientific ideal and dreamed of evolving a science of history comparable to the biological sciences. The keynote of their faith could be found in E.A. Freeman’s Comparative Politics (1874), in which he allied the comparative method with the idea of Anglo-Saxon superiority. “For the purposes of the study of Comparative Politics,” he had written, “a political constitution is a specimen to be studied, classified, and labeled, as a building or an animal to be studied, classified, and labeled by those to whom buildings or animals are objects to study.” If political constitutions were to be classified and compared by Victorian scholars as if they were animal forms, it was highly probable that the political methods of certain peoples would be favoured over others. Inspired by the results of the comparative method in philology and mythology, particularly by the work of Edward Tylor and Max Muller, Freeman tried, using this method, to trance the signs of original unity in the primitive institutions of the Aryans, particularly in the “three most illustrious branches of the common stock—the Greek, the Roman, and the Teuton.” #RandolphHarris 9 of 25

When Herbert Baxter Adams set up his great historical seminar at John Hopkins, it was with the official blessing of Freeman; and Freeman’s dictum, “History is past politics and politics is present history,” was emblazoned on the historical studies that came pouring forth from Adams’ seminar. A whole generation of historians receiving their inspiration from the John Hopkins school could have said with Henry Adams, “I flung myself obediently into the arms of the Anglo-Saxons in history.” The leading notion of the Anglo-Saxon school was that the democratic institutions of England and the United States of America, particularly the New England town meeting could be traced back to the primitive institutions of the early German tribes. Despite differences in detail, the Hopkins historians were in general agreement on their picture of the big, blonde, Democratic Teuton and on the Teutonic genealogy of self-government. The viewpoint of the school was given a fitting popular expression in 1890 with the publication of James K. Hosmer’s Short History of Anglo-Saxon Freedom, which drew upon the home literature of Anglo-Saxondom to establish the thesis that government of the people and by the people is of ancient Anglo-Saxon origin. #RandolphHarris 10 of 25

Wrote Hosmer: “Though Anglo-Saxon freedom in a partial form has been adopted (it would be better perhaps to say imitated) by every nation in Europe, but Russia, and in Asia by Japan, the hopes for that freedom, in the future, rest with the English-speaking race. By that race alone it has been preserved amidst a thousand perils; to that race alone is it thoroughly congenial; if we can conceive the possibility of the disappearance among peoples of that race, the chance would be small for that freedom’s survival.” Hosmer shared the optimism of his English contemporary John Richard Green, who believed that the English-speaking race would grow in enormous numbers and spread over the New World, Africa, and Australia. “The inevitable issues,” concluded Hosmer, “is to be that the primacy of the World will lie with us. English institutions, English speech, English thought, are to become the main features of the political, social, and intellectual life of mankind.” Thus would the survival of the fittest be written large in the World’s political future. What Hosmer did for Anglo-Saxon history, John W. Burgess did for political theory. His Political Science and Comparative Constitutional Law, published in the same year as Hosmer’s book, serves as a reminder of German as well as English influences in the American Anglo-Saxon cult; for Burgess, like Herbert Baxter Adams, had received a large part of his graduate training in Germany. #RandolphHarris 11 of 25

The peculiarity of his work, Burgess declared, it was method. “It is a comparative study. It is an attempt to apply the method, which has been found so productive in the domain of Natural Science, to Political Science and Jurisprudence.” It was Burgess’ contention that political capacity is not a gift common to all nations, but limited to a few. The highest capacity for political organization, he believed, has been shown, in unequal degrees by the Aryan nations. Of all these, only “the Teuton really dominates the World by his superior political genius.” It is therefore not to be assumed that every nation must become a state. If we may judge from history, The political subjection or attachment of unpolitical nations to those possessing political endowment appears to be as truly a part of the World’s civilization as is the national organization of states. I do not think that Asia and Africa can receive political organization in any other way…The national state is…the most modern and complete solution of the whole problem of political organization which the World has yet produced; and the fact that it is the creation of Teutonic political genius stamps the Teutonic nations as the political nations par excellence, and authorizes them, in the economy of the World, to assume the leadership in the establishment and administration of states. #RandolphHarris 12 of 25

The Teutonic nations can never regard the exercise of political power as a right of man. With them this power must be based upon capacity to discharge political duty, and they themselves are the best organs which have yet appeared to determine when and where this capacity exists. We see the beginnings of this, for instance, in songs like “We Shall Overcome,” which are living rituals, not just songs. A ritual like that of common silence as it has been practiced by the Friends as the center of their religious service could be acceptable to large groups of people; it could become a custom that every meeting of significance begins or ends with five or fifteen minutes of common silence given to prayer and concentration. It is not too farfetched an idea to suggest that, instead of prayers or patriotic formulae, classes in schools and special occasions in universities could be introduced by a period of common silence. We also have shared symbols, such as the dove and the outline of a human figure as symbols of peace and respect for man. There is no point in speculating about further details of possible common rituals and symbols outside church life, because they will grow naturally once the soil is prepared. In the field of art and music, there are innumerable possibilities for the creation of new ritual and symbolic expressions. #RandolphHarris 13 of 25

Whatever new psychospiritual systems may arise, they will not be “fighting” religion, although they will be a challenge to those in the various religions who have made an ideology of religious teachings and an idol of God. Those who worship the “living God” will have no difficulty in sensing that they have more in common with the “unbelievers” than they have in what separates them; they will have a deep sense of solidarity with those who do not worship idols and who try to do what the believers call “God’s will.” I expect that to many the hope expressed here for new manifestations of man’s psychospiritual needs are too vague to form the basis of hope that such a development will happen. Those who want certainty and proof before they can take any hope seriously are right in reacting negatively. However, those who believe in the reality of the yet unborn will have more trust that man will find new forms of expressing vital needs, even though at this moment there is only a dove with an olive branch indicating the end of the flood. It is the rule rather than the exception in the historical process that ideas deteriorate into ideologies; mere words take the place of the human reality; these words are administered by a bureaucracy which thus succeeds in controlling people and gaining power and influence. And usually, the result is that the ideology, while still using the words of the original idea, in effect expresses the opposite meaning. This fate has happened to the great religions and to philosophical ideas; it has happened to Marx’s and to Dr. Freud’s ideas. #RandolphHarris 14 of 25

What was Dr. Freud’s original system? First, it was radical thought; radical, in the original sense of the word, meaning going to the roots and—as Marx said—since the root is man, going to the very nature and essence of man. Dr. Freud’s psychoanalysis was critical thought; critical first, of existing psychiatric ideas which took consciousness as the basic datum of psychiatry. However, Dr. Freud’s thought was critical in a much broader sense. It attacked many of the values and ideologies of the Victorian age; it attacked the notion that pleasures of the flesh were not a subject for rational and scientific investigation; it attacked the insincerity of Victorian morality; it attacked the sentimental notion of the “purity” and “innocence” of the child. However, its most important attack was directed against the notion that there is no psychic content transcending consciousness. Dr. Freud’s system was a challenge to existing ideas and prejudices; it opened a new era of thought corresponding to the new development in the natural sciences and in art. It might be called in this sense a revolutionary movement, even though despite his criticism of some aspects of society Dr. Freud did not transcend the existing social order, nor did he think of new social and political possibilities. What became of this radical and critical movement after the first thirty years of its existence? #RandolphHarris 15 of 25

First, psychoanalysis has become very successful, especially in the Protestant countries of Europe and in the United States of America, while, until the end of the First World War, it was mocked and derided by most “serious” psychiatrists and by the public in general There were many reasons for the growing success of psychoanalysis. The fact is that the movement, ridiculed during the first twenty years of its existence, came to be considered respectable in psychiatry, accepted by many social scientists, and popular among many literary men, some of whom—Thomas Mann, for example—were quite outstanding. However, this academic and intellectual recognition was not all; psychoanalysis became popular with the public; psychoanalysts found it difficult to take all the patients who asked for their help; in fact, the profession of psychoanalysis because one of the most rewarding from the economic standpoint and from that prestige. This successful development, however, was by no means paralleled by a corresponding richness and productivity of psychoanalytic discoveries as regards theory and therapy. In fact, it many be surmised that the very success of psychoanalysis contributed to its deterioration. Psychoanalysis lost is original radicalism and its critical and challenging character. #RandolphHarris 16 of 25

An ability to recognize resistances demands some definite knowledge of their sources and their expressions. Hence it appears appropriate to recapitulate all that has been said about the subject in scattered places throughout this report—often without explicitly mentioning the term “resistance”—and to add certain points that are of special interest for self-analysis. The sources of resistance are the sum of a person’s interests in maintaining the status quo. These interests are not—and emphatically not—identical with a wish to remain ill. Everyone wants to get rid of limitations and sufferings, and in that wish, he is all for change, and for a quick change at that. What he wants to maintain is not “the neurosis” but those aspects of it which have proved to be of immense subjective value to him and which in his mind hold the promise of future security and gratification. The basis factors that no one wants to modify one iota are, briefly, those that concern his secret claims on life, his claims for “love,” for power, for independence and the like, his illusions about himself, the safety zones within which he moves with comparative ease. The exact nature of these factors depends on the nature of his neurotic trends. #RandolphHarris 17 of 25

In professional analysis the provocation for resistance is, in the great majority of cases, something that has occurred in the analysis itself. If strong secondary defenses have developed, the first resistances arise as soon as the analysts questions the validity of these defenses, that is, as soon as he casts any doubt on the rightness, goodness, or unalterability of any factor in the patient’s personality. Thus a patient whose secondary defenses consist in regarding everything concerning himself, faults included, as excellent and unique will develop a feeling of hopelessness as soon as any motivation of his is questioned. Another patient will react with a mixture of irritability and discouragement as soon as he encounters, or the analyst points out to him, any trace of irrationality within himself. It is in accordance with the function of the secondary defenses—protection of the whole system developed—that these defensive reactions are elicited not merely when a special repressed factor is in danger of being uncovered but when anything is questioned, regardless of content. However, if the secondary defenses are not of such vital strength, or if they have been uncovered and faced, resistances are for the most part a response to attacks on specific repressed factors. As soon as any domain is approached, closely or remotely, which is tabu for the patient he will react emotionally with fear or anger and will automatically set going a defensive action to prevent further trespassing. #RandolphHarris 18 of 25

This encroachment on a tabu need not be a specific attack but may be result merely from the analyst’s behaviour. Any thing he does or fails to do, says or fails to say, may hurt one of the patient’s vulnerable spots and create a conscious or unconscious resentment which for the time being blocks the co-operative work. However, resistances to analytical work can be elicited also by factors outside the analytical situation. If outside circumstances change during analysis in such a way as to favour a smooth functioning of the neurotic trends, or even to render them positively useful, the provocation for resistance is greatly increased; the reason is, of course, that the forces opposing change have been strengthened. However, resistance can be provoked also by unfavourable developments in daily life. If a patient feels, for example, that he has been unfairly dealt with by someone in his circle his indignation may be so great that he refuses any effort in analysis to seek the real reason why he felt injured or insulted, his entire energy being concentrated on revenge. If a repressed factor is touched upon, either specifically or remotely, a resistance may be produced by developments outside as well as within the analytical situation. #RandolphHarris 19 of 24

Measurement is important using the Relationship Inventory. The Inventory contains statements regarding the degree to which the counselor is acceptant, empathic, and congruent, and the client responds by evaluating the statement on a six-point scale from “strongly true” to “definitely untrue.” Examples concerning empathy are: “He generally sense or realizes how I am feeling;” “He understands my words but does not realize how I feel.” In relationship to congruence sometimes items are: “He pretends that he likes me or understands me more than he really does.” The Inventory is scored for each of the four attitudinal elements, and there is also a total score. The counselor is the most significant factor in setting the level of conditions in the relationship, though the client, too, has some influence on the quality of the relationship. Clients who later show more change perceive more of these attitudinal conditions early in the relationship with their counselor or therapist. The more disturbed the client, the less he is likely to (or able to?) perceive these attitudes in the counselor. Counselor or therapists tend to be quite consistent in the level of attitudinal conditions which they offer to each client. The major finding from all of the studies is that those clients in relationships marked by a high level of counselor congruence, empathy and unconditional positive regard, show constructive personality development. #RandolphHarris 20 of 25

These high levels of conditions are associated with positive changes on Minnesota Multiphasic Personality Inventory scales and indices, including ego-strength; positive change from the pre- to post-test battery as rated by clinicians working “blind”; decrease in anxiety scores and in a self-consciousness score; a higher level of Process Scales designed to measure process in therapy; and positive changes in counselor’s ratings. Clients relationships characterized by a low level of these attitudinal conditions show significantly less positive changes on these same indices. The client’s perception is the best predictor of change. This finding does not hold for the schizophrenic client, whose inner disturbance makes it difficult for him accurately to perceive the conditions offered by our conscientious and experienced therapist. With our schizophrenics, the rating of the conditions made by the unbiased raters is the best predictor of change. An unexpected finding with the schizophrenic clients is that low conditions in the relationship are associated with negative change in several respects. The clients not only fail to show constructive change but become worse in the judgment of clinicians rating their pre- and post-test batteries; show an increase in anxiety; are worse off than their matched no-therapy controls. Whether this finding holds for clinical clients who come for help has not yet been determined. #RandolphHarris 21 of 25

As might be expected, more experienced counselors, when compared with inexperienced counselors, offer a higher level of these conditions, and are more successful in communicating these to their clients. Thus they are perceived as offering higher conditions, and their clients show more change over the course of the interviews. Many people are sent to counseling for romantic problems. Those who glorify romantic lover avert their eyes from the truth that there is a negative side to it. However ignored, it will one day come into focus. There is a common notion that love, to be worth its name, must be highly emotional and dramatically intense. That, of course, is one kind but it is not the best kind, which is calm, unchanging, and unexcited. The sentimental gush which is talked so often and so freely in religiomystic circles about loving one’s fellow humans is usually quite shallow and will not stand deep analysis. Nor is it the most important of all the virtues as such circles seem to believe. When a woman comes to a man for spiritual help or even spiritual companionship, he should not ask her for more than the chance to serve. Even if she is not conscious of having been sent to him for this purpose, or even if she mistakes the spiritual attraction for merely a human one, this remains true. It would be a spiritual failure on his part to ask for more then the opportunity to serve her. The service he gives must be given with a pure motive. #RandolphHarris 22 of 25

Therefore, he appearance in his life is a test for him. Should he fall in love with her the test still holds good, but its character may change. He is to keep the relationship at a high level. He is not to attempt to possess her but to be content with knowing and loving her. He must accept the situation with calm resignation and complete nonattachment. Does the unified man have to like everyone he meets? Some students believe that Jesus as the Christ commanded us to “love thy neighbour as thyself” and this question ought to be answered with a resounding Yes! However, in actual life we find that some unified men succeed in doing this whereases others frankly do not feel that way nor make any such effort. To make the love of everybody else a compulsory ethic ought not to be demanded even from a quester, much less from the masses! To make the cultivation of goodwill desirable as a general attitude would be more reasonable. Even so it should grow naturally out of the cultivation, not be forced. When a man discovers that the same Overself dwells in his enemy as in his own heart, how can he ever again bring himself to hate or injure another? It is easy to believe more softness to be compassion. It is easy to deceive oneself in this way. However, a vigorous analysis of one’s thoughts and observation of their results in action will expose the very real differences between them. “Do not day: O God, I thank thee that we are better than our brethren; but rather say: O Lord, forgive my unworthiness, and remember my breathren in mercy—yea, acknowledge your unworthiness before God at all times,” reports Alma 38.14.  #RandolphHarris 23 of 25

The Sacramento Fire Department is committed to providing citizens with a professional fire service that meets or exceeds professional standards and best practices from across the nation. “The State Department asked me to go to Russia and several other communist countries to speak about contemporary American literature to the writer’s unions, and to the English-speaking clubs of the universities. It was a great trip, because the Russian people are gregarious and full of subtle humor, though, before glasnost, the Russian authority seemed dark and pervasive, like a giant shadow. Consequently, I liked the people and the architecture but felt uncertain about the country. I kept asking to visit a Moscow fire station, and the authorities kept stonewalling me. Finally, after a week of telephone calls, they agreed to take me to one of their huge centralized fire stations where there are ten or so fire companies. This was pretty unusual, for the fire department is quasimiliatry, that is, run by and attached to the army, and they do not normally take Americans to military installations. A reporter came, but they wouldn’t let him in to the station, which was rimmed by a high wall, and he wrote a long story about it in the magazine. I was taken to a reception hall, where I met a group of pretty congenial officers, a general and some colonels, who ran the Russian Fire Service. I was pretty impressed, though I just wanted to talk to a few back-step firefighters. I wanted to hear what the Russian firefighters felt about false alarms or nuisance fires—if, indeed, they existed in that country. #RandolphHarris 24 of 25

“I sat at the head of a long table and began talking about the problems of fighting fires in a large city, in overcrowded buildings where impoverished people lived, where false alarms were as frequent as changing traffic signals, where my one company would respond to forty calls a day, every day. I talked a little about the personal challenge of firefighting, the renewed confrontation, never really resolved, one fire after another. The general stood and pointed to a colonel sitting down the table. The colonel stood as the general related with great price that this man personally had been in more than a hundred fires. ‘Very good,’ I said, ‘congratulations,’ thinking but of course not saying, that to us in Sacramento, a hundred fires represented not a lifetime’s work but a single weekend in July.” The Sacramento Fire Department strives to sustain and improve the health, safety, convenience, and welfare of the citizens of Sacramento and to plan for the future development of the community. You can help save lives and property by donating to the Sacramento Fire Department. And remember parents, raise your children to love America, to be patriotic, to love God and Jesus, respect law and others, treat others with dignity and respect, and the remind them of the importance of education. Every single thing they learn in school can and will apply to the real World. I pledge allegiance to the flag of the United States of America, and to the Republic, for which it stands, one nation, under God, indivisible with Liberty and Justice for all. Our Father, our King, be gracious unto us and answer us, for we are wanting in good deeds; deal with us in charity and lovingkindness, and please save us. #RandolphHarris 25 of 25

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